حضرت امام مہدی ﷣ کے ظہور کا عقیدہ اپنی تفصیلات کے ساتھ شیعہ اور اہل سنت کی قدیم اور جدید کتابوں میں موجود ہے یعنی ہر دور کے معتبر اور مستند علماء و محدثین،مفسرین و مورخین نے اپنی اپنی کتابوں میں اس کا تذکرہ کیا ہے۔ جس سے واضح ہوتا ہے کہ یہ عقیدہ خالص اسلامی عقیدہ ہے تمام اسلامی فرقے اس عقیدہ پر متفق ہیں یہ عقیدہ فکر کی ایجاد نہیں ہے۔ اس عقیدہ کو صرف وہی مقبول سے مخصوص قرار دے سکتاہے جو علمی دنیا سے بلکل غافل ہو۔

چونکہ یہ عقیدہ شیعہ اور اہل سنت کے درمیان مشترک عقیدہ ہے۔ لہٰذا یہی عقیدہ تمام اسلامی فرقوں میں فقطہ اشتراک و اتحاد قرار پا سکتاہے۔ یہی عقیدہ باہمی انتشار و افتراق کو دور کر سکتا ہے اور ایک دوسرے کے قریب لا سکتا ہے۔ کیونکہ تمام ہی لوگ اس بات پر متفق ہیں کہ۔ آخری زمانہ میں اہل بیت میں حضرت فاطمہ زہراء ﷥ کی نسل پاک سے امام مہدی ﷣ کا ظہور ہوگا۔ اور وہ زمین کو عدل و انصاف سے بھر دینگے۔

کوئی بھی مسلمان ان حدیثوں کا انکار نہیں کر سکتا ہے ۔ کیونکہ یہ حدیثیں متواتر ہیں۔

۱۔       اہل سنت کے بزرگ عالم ابوالحسن محمد بن الحسین الآبری نے اپنی کتاب مناقب الشافعی میں لکھا ہے۔

قد تواترت الاخبار واستقامت (بکثرۃ رواتھا) عن المصطفیٰ رسول اللہ ﷺ بذکر المهدي و انہ من اھل بیتہ…

حضرت رسول خدا ﷺ سے کثرت اور تواتر سے یہ روایتیں موجود ہیں جن میں آنحضرتؐ نے حضرت امام مہدی ﷣ کے ظہور کی خبر دی ہے۔ اور وہ اہل بیت سے ہوں گے۔

حدیثوں کے متواتر ہونے کا نظریہ صرف شیعوں کا نظریہ نہیں ہے بلکہ اہل سنت کے قدیم اور جدید علماء نے اس نظریہ کی تصدیق کی ہے۔ جیسے

الف۔ ابوعبد اللہ محمد یوسف گنجی(۶۵۸)نے اپنی کتاب البیان فی اخبار صاحب الزمان ص۱۶۶۔

ب۔    ابن قیم جوزیہ محمد بن ابی بکر دمشقی (۷۵۱)المنار المنیف ص۱۲۷۔

ج۔      ابوالعباس ابن حجر احمد بن محمد ہیثمی (۹۷۳)نے اپنی کتاب الصواعق المحرقہ میں صفحہ ۹۹ پر اور دوسری کتاب القول المحتضر فی علامات المنتظر میں صفحہ ۳۳۔

د۔      محمد صدیق حسن قنوجی (۱۳۰۷)نے اپنی کتاب الاذالۃ میں صفحہ ۱۲۰ پر ۔

ھ۔      عبد المحسن بن محمد عباد۔ نے اپنی کتاب عقیدہ اہل السنۃ و الاثر فی المہدی المنتظر۔ یہ کتاب مدینہ یونیورسٹی کے مجلہ مجلہ الجاسقہ الاسلامیہ کے تیسرے شمارہ میں چھپی ہے۔ اس شمارہ کے صفحہ ۵۹۸ پر۔

اس سے اندازہ ہوجاتا ہے کہ ہر زمانہ کے علماء نے اس حقیقت کو تسلیم کیا ہے کہ آخری زمانہ میں حضرت مہدی ﷣ کا ظاہر ہونا ایک یقینی امر ہے اوراس میں ذرہ برابر شک و شبہ نہیں ہے۔

مسلمانوں کا ایک بڑا حصہ صوفیوں کا معتقد ہے مسلمانوں کے درمیان صوفیان کرام کا بڑا درجہ ہے۔ صوفیوں میں سب سے بڑا درجہ شیخ اکبر محی الدین ابن عربی الحاتمی (۶۳۸)کو حاصل ہے ۔ ان کی کتاب الفتوحات المکیہ تصوف کی بڑی معیاری کتاب تسلیم کی جاتی ہے۔ اس کتاب کی تیسری جلد باب ۳۶۶ صفحہ ۳۲۷ ،۳۲۸ پر حضرت امام مہدی ﷣ کے بارے میں اس طرح لکھتے ہیں۔

اعلم أيدنا الله أنّ الله خليفة يخرج و قد امتلأت الأرض جورًا و ظلما فيملؤها قسطا و عدلا لو لم يبق من الدّنيا إلّا يوم واحد طوّل الله ذلك اليوم حتّى يلي هذا الخليفة من عترة رسول اللّه ﷺ من ولد فاطمة، يواطي اسمه اسم رسول اللّه ﷺ… يقسّم المال بالسّوية و يعدلّ في الرّعية و يفصل في القضية… يصلحه اللّه في ليلة يمشى النّصر بين يديه،… يقفو إثر رسول اللّه ﷺ لا يخطى،… يرفع المذاهب من الأرض فلا يبقى إلا الدين الخالص…

جان لو۔ خدا ہم سب کی توفیقات میں اضافہ کرے۔ خدا کا ایک جانشین اور خلیفہ ظاہر ہوگا جبکہ زمین ظلم و جور سے بھر چکی ہوگی وہ اس کو عدل و انصاف سے بھر دے گا۔ اگر دنیا کی زندگی میں صرف ایک دن رہ جائیگا خدا اس دن کو اتنا طولانی کرے گا کہ یہاں رسول خدا ﷺ کی عترت سے یہ جانشین اور خلیفہ ظاہر ہو یہ مال کو برابر سے تقسیم کرے گا۔ لوگوں کے ساتھ عدل کا برتاؤ کرے گا،ان کے مسائل میں فیصلہ سنائیگا،خدا اس کے امور کو ایک رات میں درست کردے گا،نصرت و کامیابی اس کے آگے آگے چلے گی،رسول خدا ﷺ کے نقش قدم پر چلے گا،دنیا سے تمام مذھبوں اور فرقوں کا خاتمہ ہو جائیگا،بس دین خالص باقی رہے گا۔

اس عبارت سے واضح ہوتا ہے کہ صوفیوں کے نزدیک بھی حضرت امام مہدی ﷣ کا ظہور بالکل یقینی اور قطعی ہے اس میں ذرا بھی شک کی گنجائش نہیں ہے۔

۳۔      مؤرخین میں ابن خلدون کا مرتبہ بہت بلند ہے وہ مؤرخ بھی ہیں اور سیاستدار بھی اپنی کتاب تاریخ ’’السعیر‘‘ کے مقدمہ میں جو مقدمہ ابن خلدون کے نام سے مشہور ہے۔

باب ۳ فصل ۵۲ صفحہ ۳۴۴ پر لکھتے ہیں ۔

اعلم أن المشهور بين الكافة من أهل الإسلام على ممر الأعصار أنه لا بد في آخر الزمان من ظهور رجل من أهل البيت يؤيد الدين و يظهر العدل و يتبعه المسلمون و يستولي على المماليك الإسلامية و يسمى بالمهدي…

زمانے کے تمام مسلمانوں میں یہ بات مشہور ہے کہ آخری زمانہ میں اہل بیت سے ایک شخص ظاہر ہوگا جو دین کو مستحکم کرے گا عدل کو ظاہر کرے گا،تمام مسلمان اس کی پیروی کرینگے تمام اسلامی ممالک پر وہ حکومت کرے گا اور اس کا نام مھدی ہوگا……

تاریخ داں کی یہ عبارت بتارہی ہے کہ اسلام کی تاریخ کا کوئی دور ایسا نہیں گذرا ہے جس دور میں حضرت امام مہدی ﷣ کے ظہور کا عقیدہ نہ رہا ہو۔ اس سے یہ واضح ہوجاتا ہے کہ حضرت امام مہدی ﷣ کے ظہور کا عقیدہ وہ مشترک عقیدہ ہے جس پر تمام مسلمان متفق ہیں اور یہی عقیدہ تمام مسلمانوں کو متحد کر سکتا ہے۔ یہ تو اہل سنت کے علماء و مؤرخین کا تذکرہ تھا ۔ شیعہ کتابوں میں یہ عقیدہ اس طرح بیان ہوا ہے،البتہ یہ بات ذہن میں رہے کہ شیعہ عقائد کی بنیاد ائمہ معصومین ﷨ کی حدیثیں ہیں اختصار کے پیش نظر صرف ایک حدیث نقل کرتے ہیں۔

حضرت امام زین العابدین علی بن الحسین ﷨ نے حضرت رسول خدا ﷺ سے یہ روایت نقل فرمائی ہے۔

لو لم يبق من الدّنيا إلّا يوم واحد لطوّل اللّه ذلك اليوم حتّى يبعث رجل، قال و في رواية أبي هريرة حتّى يلي رجل و في رواية حتّى يملك العرب رجل منّي و من أهل بيتي يواطئ اسمه اسمي و اسم أبيه اسم أبي يملأ الأرض قسطا و عدلا كما ملئت ظلما و جورا.

اگر اس دنیا کی عمر میں صرف ایک دن رہے گا خداوند عالم اس دن کو اتنا طولانی کرے گا یہاں تک کہ میری عترت سے ایک شخص حکومت پر فائز ہو وہ میرا ہمنام ہوگا وہ زمین کو عدل و انصاف سے اس طرح بھر دے گا جس طرح وہ ظلم جور سے بھر ی ہوگی۔ [1]؎

آپ ملاحظہ فرمائیں حضرت امام مہدی ﷣ کے سلسلے میں شیعہ اور اہل سنت کی عبارتیں ایک طرح کی ہیں۔ لیکن اس عقیدہ کی بعض جز ئیات میں شیعہ اور سنی میں اختلاف پایا جاتا ہے بنیادی اختلاف یہ ہے ۔

اہل سنت کے نزدیک حضرت امام مہدی ﷣ کے والد کا نام عبد اللہ ہے اور شیعہ کے نزدیک آپ کے والد کا نام حسن اور وہ امام حسن عسکری ﷣ ہیں ۔

اہل سنت کے نزدیک حضرت امام مہدی ﷣ حضرت امام حسن ﷣ کی نسل سے ہیں اور حسنی ہیں۔ اور شیعہ کے نزدیک آپ حضرت امام حسین ﷣ کی نسل سے ہیں اور حسینی ہیں۔

بعض اہل سنت اس بات کے قائل ہیں کہ آخری زمانہ میں حضرت امام مہدی ﷣ کی ولادت ہوگی۔ شیعہ اس بات کے قائل ہیں کہ ۱۵ شعبان ۲۵۵؁ھ کو حضرت امام حسن عسکری ﷣ کے فرزند حضرت امام مہدی ﷣ کی ولادت ہو چکی ہے۔

ظاہر سی بات ہے جو ولادت کے قائل نہیں ہیں وہ غیبت کے قائل نہیں ہے۔ اسی بنا پر اہل سنت کے نزدیک انتظار کا وہ مفہوم نہیں ہے جو شیعوں کے یہاں ہے البتہ اس بات پر سب متفق ہیں کہ حضرت امام مہدی ﷣ اہل بیت میں ہیں اور جناب فاطمہ زہراء ﷥ کی نسل سے ہیں یہ اصحاب کے خاندان سے نہیں ہیں بلکہ اہل بیت سے ہیں اور اہل بیت ہی کا ایک فرد دنیا میں عدل و انصاف قائم کرے گا اور دین خالص یعنی غدیری دین کو تمام دنیا میں رائج کرے گا۔ ذیل میں ان اختلافات کا مختصر سا جائزہ لیتے ہیں۔

عبد اللہ یا حسن

بعض اہل سنت اس بات کے قائل ہیں کہ حضرت امام مہدی ﷣ کے والد کا نام عبد اللہ ہے یعنی شیعہ جس امام مہدی ﷣ کے قائل ہیں وہ اور ہیں اور ان کے والد کا نام حسن ہے ۔ وہ امام حسن عسکری ﷣ کے فرزند ہیں اس طرح صرف نام مشترک ہے حقیقت الگ ہے۔ اہل سنت حضرات اپنے عقیدہ کی تائید میں حضرت رسول خدا ﷺ کی روایت پیش کرتے ہیں ۔

۱۔       عبد اللہ بن مسعود نے حضرت رسول خدا ﷺ سے یہ روایت نقل کی ہے۔

لاتذھب الدنیا فی یبعث اللہ رجلا من اہل بیتی.اسمہ اسمی و اسم ابیہ اسم ابی.

یہ دنیا اس وقت تک ختم نہیں ہوگی یہاں تک خدا وند عالم میرے اہل بیت سے ایک شخص کو ظاہر کرے گا جس کانام میرے نام پر ہوگا جس کے والد کا نام میرے والد کا نام ہوگا۔ [2]؎

۲۔       حضرت رسول خدا ﷺ نے فرمایا۔

لاتقوم السامۃ حتی علیک الناس رجل من اہل بیتی یواطٰی اسمہ اسمی و اسم ابیہ اسم ابی.

قیامت اس وقت تک نہیں آئیگی یہاں تک کہ میرے اہل بیت کا ایک فرد تمام لوگوں پر حکومت نہ کرے اس کا نام میرا نام ہوگا اور اس کے والد کا نام میرے والد کا نام ہوگا۔ [3]؎

۳۔      حضرت رسول خدا ﷺ نے فرمایا:

المھدی یواطٰی اسمہ اسمی و اسم ابیہ اسم ابی

مہدی ان کانام میرا نام ہوگا اور ان کے والد کا نام میرے والد کا نام ہوگا۔ [4]؎

ان تینوں روایتوں میں حضرت امام مہدی ﷣ کے والد کا نام حضرت رسول خدا ﷺ کے والد کا نام حضرت رسول خدا ﷺ کے والد کا نام بتایا ہے۔ اورسب جانتے ہیں کہ آنحضرت ﷺ کے والد بزرگوار کا نام عبد اللہ ہے حسن نہیں ہے۔ اس بنا پر آنحضرت ﷺ نے جس مہدی کے ظہور کی بشارت کی ہے وہ فرزند عبد اللہ ہیں امام حسن عسکری ﷣کے فرزند نہیں ہیں۔

حجۃ بن الحسن العسکری ﷣

بات شروع کرنے سے پہلے یہ عرض کر دیں کہ دو حدیثیں اس وقت ایک دوسرے کے مقابل قرار پاتی ہیں جب دونوں ایک معیار کی ہوں۔ اگر دو روایتوں میں ایک روایت مستند اور معتبر ہو اور دوسری ضعیف ہو تو ضعیف روایت قوی روایت کے مقابلہ میں نہیں آسکتی ہے اور نہ ہی قوی اور مستند روایت کی موجودگی میں ضعیف روایت پر عمل کیا جا سکتا ہے۔

۱۔       جن روایتوں میں حضرت امام مہدی ﷣ کے والد کا نام حسن قرار دیا گیا ہے ان کی تعداد ان تین روایتوں سے زیادہ ہے۔

الف۔ وہ روایتیں جن میں حضرت رسول خدا ﷺ نے اپنے اور روز قیامت تک اپنے خلفاء اور جانشین کی تعداد ۱۲ قرار دی ہے۔ وفات رسول سے صبح قیامت تک رسول خدا ﷺ کے جانشین بس ۱۲ ہوں گے نہ ۱۲ سے کم اور نہ ۱۲ سے زیادہ اہل سنت کے بزرگ علماء نے ان روایتوں کو صحیح اور معتبر قرار دیا ہے اور بعض علماء نے تواتر کی بات کی ہے۔ یہ بارہ کی تعداد صرف اس سلسلہ امامت و ہدایت پر منطبق ہوتی ہے جس کی ابتدا حضرت علی بن ابی طالب ﷣ اور آخر حضرت امام حسن عسکری ﷣ کے فرزند حضرت امام حجۃ بن الحسن العسکری امام مہدی ﷣ ہیں۔

وہ روایتیں جس میں حضرت رسول خدا ﷺ نے اپنے بارہ جانشینوں کے نام کی وضاحت ان کی ولایت کے ساتھ کی ہے اس سے واضح ہو جائیگا حضرت امام مہدی ﷣ کے والد کا نام حسن ہے عبد اللہ نہیں یہاں صرف ایک روایت پیش کرتے ہیں۔

جابر بن عبد اللہ انصاری کی روایت ہے کہ جندل بن جنادہ حضرت رسول خدا ﷺ کی خدمت میں حاضر ہوا اور متعدد سوالات کئے ان میں ایک سوال یہ تھا۔

اے اللہ کے رسول آپ کے بعد آپ کے اوصیاء کون ہیں تاکہ میں ان سے تمسک کروں۔

فرمایا:میرے اوصیاء بارہ ہیں۔

جندل نے کہا۔ توریت میں بھی اسی طرح لکھا ہوا ہے۔ آپ نے ان کے نام بتائے۔

فرمایا:ان میں سب سے پہلے اوصیاء کے سردار ابوالائمہ علی ہیں ان کے بعد ان کے دو فرزند حسن اور حسین ان سے تمسک کرو اور دیکھو جاہلوں کی جہالت تمہیں دھوکہ نہ دے اور جب علی بن الحسین زین العابدین کی ولادت ہوگی تمہاری زندگی تمام ہوگی اور اس دنیا سے تمہاری آخری غذا دودھ کا شربت ہوگا۔

جندل:ہم نے توریت میں اور انبیاء کی دوسری کتابوں میں ایلیا،شبر،شبیر،پڑھا ہے یہ علی اور حسن و حسین کے نام ہیں حسین کے بعد کون ہوگا۔

فرمایا: حسین کے بعد ان کے فرزند علی ہوں گے جن کا لقب زین العابدین ہے ان کے بعد ان کے فرزند محمد جن کا لقب باقر ہے ان کے بعد ان کے فرزند جعفر جو صادق کے نام سے پکارے جائیگے ان کے بعد ان کے فرزند موسیٰ جو کاظم کے نام سے یاد کئے جائیگے ان کے بعد ان کے فرزند علی جن کا لقب رضا ہوگا،ان کے بعد ان کے فرزند محمد جو تقی و زکی کے نام سے یاد کئے جائینگے ان کے بعد ان کے فرزند علی جو نقی و ھادی کے نام سے پکارے جائینگے ان کے بعد ان کے فرزند حسن جو عسکری کے نام سے پکارے جائینگے ان کے بعد ان کے فرزند محمد جو مہدی ،القائم، اور الحجۃ کے نام سے پکارے جائینگے وہ غیبت اختیار کرینگے پھر وہ ظاہر ہوں گے اور جب ظاہر ہوں گے تو زمین کو اس طرح عدل و انصاف سے بھر دینگے جس طرح وہ ظلم و جور سے بھری ہوگی………

جندل:خدایا تیری حمد و ثناء تونے ان کی معرفت کی توفیق عطا کی۔ وہ امام زین العابدین ﷣ کے زمانہ تک طائف میں زندہ رہے۔

اس کا انتقال ہوا اور اس کی آخری غذا دودھ کا شربت تھا۔ [5]؎

اس طرح کی متعدد روایتیں اہل سنت کی کتابوں میں موجود ہیں،اس کے علاوہ جناب علامہ ابرہیم بن محمد الحموئی الجوینی الشافعی نے اپنی کتاب فرائد السمتین میں اس سلسلے کی ایک روایت نقل کی ہے جس میں بارہ اماموں کے نام کے ساتھ ساتھ ان کے والد اور انکی والدہ کا نام بھی ذکر کیا ہے۔ حضرت امام مہدی ﷣ کے بارے میں روایت اس طرح نقل کی ہے۔

ابو القاسم محمد بن الحسن ھو حجۃ اللہ القائم اور جاریہ اسمھا نرجس صلوات الله علیھم اجمعین.

ابو القائم محمد بن الحسن ہی حجت خدا اور قائم ہیں اور ان کی والدہ کا نام نرجس ہے۔ [6]؎

ان روایتوں میں کہیں بھی حضرت امام مہدی ﷣ کے والد کا نام عبد اللہ نہیں بتایا گیا ہے اب رہ گیا یہ سوال کہ ان روایتوں کا كیاکیا جائے جس میں آنحضرت ﷺ کے والد کا نام یعنی عبد اللہ بتایا گیا ہے۔ تو اس سلسلہ میں عرض کرتے ہیں۔

ان روایتوں کو اہل سنت کے اکثر علماء اور محدثین نے نقل کیا ہے۔ لیکن ان لوگوں نے یہ روایت اسمہ اسمی (ان کا نام میرا نام ہوگا)تک نقل کی ہے اسم ابیہ اسم ابی (ان کے والد کا نام میرے والد کا نام ہوگا)کا اضافہ نقل نہیں کیا ہے۔

پہلی روایت :

جناب احمد بن حنبل نے اپنی مسند میں چار جگہ نقل کی ہے (جلد ۱ صفحہ ۳۷۶،۳۷۷،۴۳۰،۴۴۸)مگر یہ اضافہ نقل نہیں کیا ہے۔

اسی طرح ترمذی نے اپنی سنن میں (سنن ترمذی کا شمارہ صحاح ستہ میں ہوتا ہے)

یہ روایت نقل کی ہے مگر اسم ابیہ اسم ابی کا اضافہ نقل نہیں کیا ہے۔

لطف کی بات تو یہ ہے جناب ابو عبد اللہ محمد بن یوسف انوفلی الگنجی الشافعی نے اپنی کتاب البیان فی اخبار صاحب الزمان میں یہ روایت تیس سے زیادہ راویوں سے نقل کی ہے۔ کسی ایک روایت میں بھی اسم ابیہ اسم ابی کا ذکر نہیں ہے۔ اس کے بعد كہتے ہیں:

عقلمند پر یہ بات پوشیدہ نہیں ہے یہ اضافہ بالکل معتبر نہیں ہے کیونکہ تمام علماء حدیث اس اضافہ کو تسلیم نہیں کرتے ہیں۔ [7]؎

اس طرح یہ بات واضح ہوگئی جن روایتوں کی بنیاد پر لوگ حضرت امام ﷣ کے والد کانام عبدا للہ بتا رہے ہیں اس کا تذکرہ روایتوں میں نہیں ہے یہ بات لوگوں کی اپنی ایجاد ہے آئندہ صفحات پر یہ بات اور زیادہ واضح ہو جائیگی۔

حسنی یا حسینی

بعض اہل سنت سنی ابو داؤود کی ایک روایت کے مطابق حضرت امام مہدی ﷣ کو حضرت امام حسن ﷣ کی نسل میں قرار دیتے ہیں،وہ روایت اس طرح ہے۔

حضرت علی ﷣ نے اپنے فرزند حضرت امام حسن ﷣ کی طرف دیکھ کر فرمایا:

میرا یہ فرزند سردار ہے جیسا کہ نبی کریمﷺ نے فرمایا اس کی نسل سے تمہارے نبی کا ہمنام ظاہر ہوگا۔ جو زمین کو عدل و انصاف سے بھر دے گا………[8]؎

اس ایک روایت کی بنا پر اہل سنت کے بعض علماء حضرت امام مہدی ﷣ كو حسنی قرار دیئے۔

اس کا جواب یہ ہے ۔ حدیث کی کتابوں کے مطالعہ سے یہ بات سامنے آتی ہے اس روایت کو صرف ابو داؤد نے نقل کیا ہے ان کے علاوہ کسی اور نے اس روایت کو نقل نہیں کیا ہے نہ ان سے پہلے اور ان میں جس نے بھی نقل کیا ہے وہ ابو داؤد کے حوالہ سے نقل کیا ہے۔ یعنی صرف ابو داؤد اس کے منفرد نقل کرنے والے ہیں۔

ب۔    جناب الجزوی الشافعی نے اپنی کتاب اسمیٰ المناقب میں یہ بات ذکر کرنے کے بعد کہ حضرت امام مہدی ﷣ امام حسن ﷣ کی نسل سے ہوں گے لکھا ہے:

والاصح انه من ذرية الحسين ابن علي لنص امير المؤمنين على ذلك…

قال عليٌ و نظر إلى ابنه الحسين فقال: ان ابني هذا سيد كما سماه النّبىّ ﷺ و سيخرج من صلبه رجل يسمى باسم نبيّكم…

ہكذا رواہ ابو داؤد فی سنتہ و سكت عنہ

اور صحیح تویہ ہے کہ حضرت امام مہدی ﷣ امام حسین ﷣ کی نسل سے ہوں گے کیونکہ حضرت علی ﷣ نے اپنی ایک روایت میں باقاعدہ صراحت سے اس کا ذکر فرمایا ہے۔

حضرت علی ﷣ نے اپنے فرزند حسین کی طرف دیکھ کر فرمایا میرا یہ فرزند سردار ہے جیسا کہ نبی کریم نے نام رکھا ہے اس کی نسل سے تمہارے نبی کا ہمنام ظاہر ہوگا………

یہ روایت ابو داؤد نے اپنی سنن میں اس طرح نقل کی ہے۔ [9]؎

اس سے واضح ہوتا ہے کہ سنن ابوداؤد کے بعض نسخوں میں امام حسن کے بجائے امام حسین کا تذکرہ ہے اور امام حسین ﷣ کے نام کی روایت کی بقیہ دوسری روایتوں سے تائید ہوتی ہے جیسے ۔

حضرت رسول خدا ﷺنے فرمایا:

اگر اس دنیا کی زندگی میں صرف ایک دن باقی رہ جائیگا خدا وند عالم اس دن کو اتنا طویل کرے گا یہاں تک کہ خدا میری نسل میں ایک شخص کو ظاہر کرے گا جس کا نام میرا نام ہوگا۔

جناب سلمان نے کھڑے ہو کر دریافت کیا۔

اے اللہ کے رسول آپ کے کس فرزند کی نسل سے ؟

آنحضرت ﷺ نے حضرت امام حسین ﷣ پر ہاتھ رکھ کر فرمایا میرے اس فرزند کی نسل سے ہوگا۔ [10]

ایک دوسری روایت میں ہے۔

حضرت رسول خدا ﷺ نے جناب فاطمہ سے فرمایا:

اے فاطمہ خدا نے ہم اہل بیت کو چھ خصوصیات دی ہیں جو کسی اور کو نہیں دی ہیں اور اولین اور آخرین میں کسی کو یہ خصوصیات نہیں ملی ہیں………

ہم میں سے اس امت کا مہدی ہے جس کے پیچھے جناب عیسیٰ ﷣ نماز پڑھینگے پھر امام حسین ﷣ کے کاندھے پر ہاتھ رکھ کر فرمایا:

من ھذا مھدی الامۃ

امت کا مہدی ان کی نسل سے ہوگا۔ [11]؎

ج۔      اس کے علاوہ وہ تمام روایتیں جو اس سے پہلے ذکر ہو چکی ہیں جس میں حضرت رسول خدا ﷺ نے بارہ اماموں کا نام بنام تعارف کرایا ہے اس میں آنحضرت نے امام مہدی ﷣ کو حضرت حسین ﷣ کی نسل میں قرار دیا ہے۔

د۔       اس کے علاوہ حضرت امام مہدی ﷣ حسنی بھی ہیں حسینی بھی ہیں کیونکہ حضرت امام محمد باقر ﷣ کی نسل سے ہیں اور حضرت امام محمد باقر ﷣ کی والدہ حضرت امام حسن ﷣ کی بیٹی ہیں اس طرح امام باقر ﷣ والد کی طرف سے حسینی اور والدہ کی طرف سے حسنی ہیں ان کے بعد تمام ائمہ اسی نسبت سے حسنی اور حسینی ہیں اور اس کی مثال اسلام میں موجود ہیں۔ قرآن کریم نے سورہ انعام کی آیت ۸۴۔ ۸۵ میں جناب مریم کی نسبت سے حضرت عیسیٰ ﷣ کو جناب ابراہیم ﷣ کی نسل میں قرار دیا ہے۔ اور خود حضرت امام حسن اور امام حسین ﷦ اپنی والدہ ماجدہ فاطمہ زہرا ﷥ کی بنا پر رسول خدا ﷺ کے فرزند ہیں۔ اس طرح حضرت امام مہدی ﷣ حسنی اور حسینی دونوں ہیں اور ان میری نسبتوں سے فرزند فاطمہ﷥ اور فرزند رسولﷺ ہیں۔

امام موجود ہیں

بعض لوگ حضرت امام مہدی ﷣ کی ولادت کو اس لئے تسلیم نہیں کرتے ہیں اگر یہ تسلیم کرلیں کہ حضرت امام مہدی ﷣ ۱۵ شعبان ۲۵۵؁ھ کو پیدا ہو چکے ہیں چونکہ انکا ظہور قیامت کی ایک علامت ہے اس بنا پر و ہ قیامت تک زندہ رہیں گے اس طرح ان کی عمر کس قدر طولانی ہوگی،پھر غیبت اور دوسرے مسائل ،لیکن ان اندیشوں سے حقیقت کا انکار نہیں کیا جا سکتا ہے تمام شیعہ اس بات کے قائل ہیں کہ ۱۵ شعبان ۲۵۵؁ھ کو حضرت امام مہدی ﷣ کی ولادت ہوچکی ہے اور اس وقت وہ زندہ ہیں اور خدا کے حکم سے غیبت میں ہیں یعنی اس طرح زندگی بسر کر رہے ہیں کہ لوگ ان کو پہچانتے نہیں ہیں وہ ہر سال حج میں تشریف لاتے ہیں وہ ہر ایک کو پہچانتے ہیں لوگ ان کو نہیں پہچانتے ہیں جس وقت خدا کا حکم ہوگا وہ ظاہر ہوں گے اور خانۂ کعبہ سے اپنے ظہور کا اعلان کرینگے اور پھر دیکھتے دیکھتے ساری دنیا کو عدل و انصاف سے بھر دینگے۔

شیعوں کے علاوہ اہل سنت کے بزرگ علماء و محدثین حضرت امام مہدی ﷣ کی ولادت کے قائل ہیں بعض تو وہ ہیں جنہوں نے خود حضرت امام مہدی ﷣ سے ملاقات کی ہے(۱)اور بعض وہ ہیں جنہوں نے حضرت امام مہدی ﷣ کے سلسلہ سند سے روایت نقل کی ہے۔ ظاھر سی بات ہے کہ ملاقات اسی سے ہوتی ہے اور روایت بھی اسی سے نقل کی جاتی ہے جو پیدا ہو چکا ہو اور زندہ ہو ۔ اس طرح کے واقعات نہ صرف حضرت امام مہدی ﷣ کی ولادت کی دلیل ہیں بلکہ ان کے زندہ رہنے کی بھی دلیل ہیں ذیل میں بعض ان علماء کے نام لکھتے ہیں جو حضرت امام مہدی ﷣ کی ولادت کے قائل ہیں۔

علامہ محدث بزرگ جناب میرزا حسین نوری ﷫ نے اپنی کتاب کشف الاستار میں ایسے ۴۰ بزرگ مرتبہ علماء کا ذکر کیا ہے جنہوں نے حضرت امام مہدی ﷣ کا تذکرہ کیا ہے۔ آیۃ اللہ العظمیٰ جناب آقا ئی لطف اللہ صافی نے اپنی کتاب نوید امن و امان میں اہل سنت کے ۷۷ علماء و محدثین کا ذکر کیا ہے جنہوں نے حضرت امام مہدی ﷣ کی ولادت کا ذکر کیا ہے۔[12]؎

شیخ عبد الوھاب سقرانے نے اپنی کتاب لواقح الانوار فی طبقات الاخبار جلد ۲ صفحہ ۱۳۹ پر جناب شیخ حسن عراقی کے تذکرہ کے ذیل میں حضرت امام مہدی ﷣ سے ان کی ملاقات کا تذکرہ کیا ہے۔

جناب شیخ ولی اللہ دہلوی نے اپنی کتاب الفضل المبین میں اپنی سلسلہ سند کے ذریعہ حضرت حجۃ بن الحسن العسکری امام مہدی ﷣ کے ذریعہ ان کے اباء و اجداد کے ذریعہ حضرت رسول خدا ﷺ کی یہ روایت نقل کی ہے خدا فرماتا ہے:

 إِنِّي أَنَا اللَّهُ لَا إِلٰهَ إِلَّا أَنَا مَنْ أَقَرَّ لِيْ بِالتَّوْحِيْدِ دَخَلَ حِصْنِيْ وَ مَنْ دَخَلَ حِصْنِيْ أَمِنَ عَذَابِيْ

میں اللہ ہوں میرے علاوہ کوئی اور خدا نہیں ہے جس نے میری توحید کا اقرار کیا وہ میرے قلعہ میں داخل ہو گیا اور جو میرے قلعہ میں داخل ہوگیا وہ میرے عذاب سے محفوظ ہوگیا۔ [13]؎

حضرت امام علی رضا ﷣ نے اس روایت کی وضاحت اس طرح فرمائی کہ عقیدۂ امامت کے ساتھ توحید کا اقرار عذاب سے نجات کا سبب ہے۔

یہ بات قابل غور ہے کہ شاہ ولی اللہ دہلوی کے فرزند شاہ عبد العزیز نے شیعہ مذھب کی رد میں تحفہ اثنا عشری لکھی ہے مذکورہ بالا روایت خود شاہ عبد العزیز نے اپنے والد سے نقل کی ہے۔

ابن حجر مکی کا شمار بھی ان لوگوں میں ہوتا ہے جن کو شیعہ مذھب سے خاص عداوت ہے۔ لیکن انہوں نے اپنی کتاب الصواعق المحرقہ میں حضرت امام حسن عسکری ﷣ کے تذکرہ کے بعد لکھا ہے۔

حضرت امام حسن عسکری ﷣ نے صرف ایک فرزند چھوڑا جس کا نام ابولقاسم محمد حجت ہے ، ان کے والد کی وفات کے وقت ان کی عمر ۵سال تھی مگر خدا نے اسی عمر میں انہیں حکمت عطا فرمائی تھی۔

علامہ سبط ابن جوازی نے اپنی کتاب تذکرۃ الخواص میں باقاعدہ ایک فصل حضرت امام مہدی ﷣ سے مخصوص قرار دی ہے:

فصل: ہو محمد بن حسن بن علی بن محمد بن علی بن موسیٰ الرضا بن جفعر بن محمد بن الحسین بن علی بن ابی طالب علیهم السلام.

كنيت ابو عبد الله و ابو القاسم و هو الخلف الحجة صاحب الزمان القائم و المنتظر…

محمد بن حسن عسکری کے فرزند وہ علی نقی کے فرزند وہ محمد نقی کے فرزند و علی رضا کے فرزند وہ موسیٰ کاظم کے فرزند وہ جعفر صادق کے فرزند وہ محمد باقر کے فرزند وہ علی زین العابدین کے فرزند وہ حسین بن علی کے فرزند وہ ابوطالب کے فرزند ۔

ان کی کنیت ابو عبد اللہ اور ابوالقاسم ہے وہی حجت ہیں صاحب الزمان ہیں اور القائم المنتظر ہیں۔

سبط ابن جوزی نے نہ صرف حضرت امام مہدی ﷣ کی ولادت کا تذکرہ کیا ہے بلکہ ان کے سلسلہ نسب کا بھی تذکرہ کیا ہے،کیا ان واضح دلیلوں کے بعد بھی حضرت امام مہدی ﷣ کی ولادت میں شک رہ جاتا ہے۔

اگر کوئی شخص اس قدر متعصب ہواور کسی بات کو قبول کرنے کو تیار نہ ہو تو کیا وہ ان تمام واقعات کو جھٹلا سکتا ہے جو حضرت امام مہدی ﷣ سے ملاقات کے موجود ہیں ہر زمانہ کے علماء اور مؤرخین نے حضرت امام مہدی ﷣ سے ملاقات کو لکھا ہے۔ اور یہ سلسلہ آج تک جاری ہے۔ ان ملاقات کرنے والوں میں صرف علماء نہیں ہیں بلکہ غیر علماء بھی اور ان کی تعداد زیادہ ہے یہاں غیر شیعہ افراد کی تعداد بھی اچھی خاصی ہے جنہیں اس غیبت کے زمانہ میں حضرت امام مہدی ﷣ سے ملاقات کا شرف نصیب ہوا ہے۔

اس وقت ہماری ذمہ داری ہے کہ ہم ان کے ظہور کا انتظار کریں اور خود کو ان صفات سے آراستہ کریں جو حضرت کے اعوان و انصار کی بیان کی گئی ہیں تاکہ ظہور کے وقت ہم حضرت امام مہدی ﷣ کے مخلص اور وفادار غلاموں میں شمار ہو سکیں۔

آمین یا رب العالمین

Allah the Most High has blessed the Imam of the time Hazrat Wali-e-Asr (a.t.f.s.) with innumerable noble traits and distinctive characteristics. This shows the special position held by Imam (a.t.f.s.) near Allah, the Almighty. It is not even possible to list all of these attributes. We have listed below some of these special characteristics.

1. Light:

During his ascension (Meraj) the Holy Prophet (s.a.w.a.) witnessed the light of the Holy Infallibles (a.s.). Among these, the light of Imam Mahdi (a.s.) was most bright and was the only one in an upright position.

2. Lineage:

The lineage of our Imam (a.s.) is the most noble and honorable. He is the grandson of the Holy Prophet (s.a.w.a.), he is of the family of the pure and holy Imams (a.s.). In addition to this, from his mother’s side his lineage extends to the Caesar (Qaiser) of Rome and further to Shamoon al-Safa, who was the successor of Hazrat Isa (a.s.). Consequently his lineage extends to Hazrat Ibrahim (a.s.) from both of his sons, Hazrat Ishaaq (a.s.) and Hazrat Ismaaeel (a.s.). Thus the supplication of Hazrat Ibrahim (a.s.) reaches fruition through Imam Mahdi (a.t.f.s.).

3. Imam (a.t.f.s.) visiting the skies:

When Imam (a.t.f.s.) was born, two angels took him up to the Throne and there, Allah The Most High spoke to Imam (a.t.f.s.) thus, ‘Welcome my servant, welcome! You are created for helping My religion and for the manifestation of My Glory. O Mahdi of the servants! I swear that I will accept through you, I will reject through you, and because of you will I forgive.’

4. Baitul Hamd:

Imam Mahdi (a.t.f.s.) has a house called ‘Baitul Hamd’. Inside this house is a lamp, which is alight from the time of his birth and will remain so till his emergence from occultation.

5. The name and agnomen of the Holy Prophet (s.a.w.a.):

It is generally prohibited in traditions for a person to have both the name as well as the agnomen of the Holy Prophet (s.a.w.a.). But Imam Mahdi (a.t.f.s.) is an exception as his name and his agnomen is the same as that of Holy Prophet (s.a.w.a).

6. Termination of Imamat:

Imam Mahdi (a.t.f.s.) is the last link in the chain of Imamat. In his holy personality is the culmination of Imamat and successorship.

7. Occultation:

From the time of his birth itself, Imam-e-Zaman (a.s.) was concealed from the common people. He was in the care of Hazrat Roohul Qodos (an angel who enjoys a higher position than even Hazrat Jibraeel (a.s.) and Hazrat Mikaaeel (a.s.) as is found in the exegesis of Surah Qadr). In the world of light (Aalam-e-Noor) and an environment of holiness (Fizaa-e-Quds), Imam Mahdi (a.t.f.s.) was always away from the filth of the innumerable sins of men and the Devil (Shaitan).

8. Staying away from unbelievers, sinners and hypocrites:

Imam Mahdi (a.t.f.s.) was never in the company of unbelievers, sinners and hypocrites. In fact none among them have even touched him.

9. Being free from oppressive governments:

Imam Mahdi (a.t.f.s.) has never been and will never be under the allegiance of any oppressive government.

10. Seal of Imamat:

As the seal of prophethood was present on the back of Holy Prophet (s.a.w.a.), similarly there is a seal of Imamat and Wilayat on the back of Imam-e-Zaman (a.t.f.s.) as well.

11. Heavenly Books:

All the heavenly books and revelations of ascension (Meraj) mention the titles of Imam (a.t.f.s.). In fact he (a.t.f.s.) has been referred to, in them with numerous titles.

12. Signs in the heavens and the earth:

Unique signs were manifest at the time of Imam’s (a.t.f.s.) birth and such will also be seen at the time of Imam’s (a.t.f.s.) reappearance. Imam Sadiq (a.s.) says about the verse,

‘Soon will we manifest our signs in the worlds and in themselves, so that it is clear for them that this is the truth.’

(Surah Fusselat, Verse 53)

This verse is regarding the reappearance of Qaem (a.t.f.s.). Up to 400 signs of his reappearance have been narrated. (It must be borne in mind that the reappearance of Imam Mahdi (a.t.f.s.) does not depend on the manifestation of the signs but only and only upon Allah’s will. Then, it is possible that Allah may order for the reappearance, while the signs have not been manifested. For more information regarding this matter please refer to Al-Muntazar 1990 Issue – Awaiting for Imam (a.s.) or for Symptoms and Signs

13. Voice from the sky:

Imam Mohammad Baqir (a.s.) says:

‘(At the time of reappearance) a caller will call from the sky, which will be heard by all the people of the world. If someone is asleep, then by hearing this call he will wake up, the one who is standing will sit down and he who is sitting will stand up due to fear and this call will be given by Hazrat Jibraeel (a.s.).’

14. Movement of the skies (planets):

During the rule of Imam Mahdi (a.t.f.s.), the movement of the heavenly bodies will slow down. It is narrated from Imam Mohammad Baqir (a.s.) that Imam Mahdi (a.t.f.s.) will rule for seven years, each of which will be equal to ten years (as calculated today). The narrator inquired ‘How will the day be prolonged?’ Imam (a.s.) replied: ‘Allah will decrease the speed of the rotation of skies.’ The narrator said ‘People say that if the skies were changed, the world will be destroyed.’ Imam Mohammad Baqir (a.s.) replied, ‘This is the saying of the unbelievers (Zindiq). Muslims do not have any choice but to accept it because Holy Prophet (s.a.w.a.) has cleaved the moon into two parts, the sun was made to return for Yusha bin Nun and nothing has happened. And moreover one day of Qiyamat will be as long as one thousand years of this world.’

15. Book of Ameerul Momeneen (a.s.):

After the demise of the Holy Prophet (s.a.w.a.) Ameerul Momeneen (a.s.) compiled a book (mus’haf) in which all the things revealed upon the Prophet (s.a.w.a.) as miracles were present without any change or distortion. When the people turned away from this mus’haf, Ameerul Momeneen (a.s.) kept it safely with himself. This Mus’haf of Ameerul Momeneen (a.s.) is with Imam Mahdi (a.s.) and only after his reappearance, people will have access to it.

16. White cloud:

A white cloud will always hover over Imam Mahdi (a.s.). A caller will call from it and will be heard by everyone across the world, including all the men and the jinn. ‘This is the Mahdi from the progeny of Mohammad peace be on them who will fill the earth with equity and justice like it was filled with injustice and oppression.’ This call is different from the one referred to under point 13.

17. Imam’s (a.s.) army:

His army will include the jinn and the angels. The companions of Imam Mahdi (a.s.) will be able to see them.

18. Imam (a.s.) will always appear youthful:

The passage of time affects each and every one of us. By its passing we grow from childhood to maturity and consequently to old age. The Holy Quran speaks of the old age of the prophets in the 72nd verse of Surah Hud and 4th verse of Surah Maryam. But when Imam Mahdi (a.s.) will reappear, notwithstanding his age of more than a thousand years, he will appear as a youth of forty years or even younger.

19. The end of hate and hostility:

Hate and hostility among men is common and among animals, it is even more intense. After the reappearance of Imam Mahdi (a.s.), there will be no hate or hostility. According to a tradition narrated on the authority of Ameerul Momeneen (a.s.), there will be peace among all animals and for men there will be no fear of hostile animals.

20. The dead will be resurrected:

Some people like Ashaabe Kahf, Yusha bin Nun (a.s.), Janabe Salman (r.a.) Janabe Abu Zarr (r.a.), Janabe Abu Dujana Ansari, Janabe Malik-e-Ashtar (r.a.) will be raised from their graves for helping Imam Zamana (a.s.). They will be appointed as governors by Imam (a.s.) in various cities. It is found in traditions that if a person recites Dua-e-Ahad for forty days and dies before the reappearance of Imam Mahdi (a.s.), he will be raised at the time of reappearance and will join the supporters and helpers of Imam (a.s.). One of the sentences of this supplication is as follows

“O Allah! If there occurs between me and him (Imam’s (a.t.f.s. reappearance) death, which you have decreed for your servants, then raise me from my grave, wrapped in my shroud, my sword unsheathed, my spear bared, answering the call of the caller in the cities as well as the deserts.’

21. Treasures of the earth:

The earth will reveal all its hidden treasures to Imam Mahdi (a.s.)22. Abundance of provisions: Rains, vegetation, fruits and crops will be so abundant that it will seem as if the earth has been changed anew and the following promise of Allah in the Holy Quran will actualize:

“On that day this earth will be changed to another earth ”

(Surah Ibrahim, Verse 48)

23. Perfection of intellects:

After his reappearance, Hazrat Wali-e-Asr (a.s.) will place his hand on the heads of the people by which their intellects will become perfect and their hearts will be purified of malice and ill will. The hearts of the believers will become full of knowledge and wisdom. Then no believer will be in need of any help from other believers for gaining knowledge. This will be the manifestation of the following Quranic verse,“Allah by His Grace will make

each of them independent of the others”

(Surah Nisa, Verse 130)

24. Increased sight and hearing:

The sight and hearing of the companions of Imam Mahdi (a.s.) will become so sharp that they will see Imam (a.s.) and listen to him from a distance of our farsakh (approx. 22 kilometers)

25. Long life:

The companions of Imam Mahdi (a.s.) will lead very long lives, so much so that each of them will be able to bear and rear a thousand children.

26. End of all calamities:

Calamities, afflictions and weaknesses will not be there. The companions of Imam Mahdi (a.s.) will not experience fatigue.

27. Strength:

Each companion and helper of Imam Mahdi (a.s.) will have the strength of forty men. Their hearts will be strong like iron and if they so desire, they will be able to uproot mountains.

28. The sun will not be needed:

The light (noor) of Imam Mahdi (a.s.) will make people independent of the light of the sun. This is the explanation of the following Quranic verse:

‘The earth will be luminescent with the light of its Lord.’

(Surah Zumar, Verse 69)

The light in the verse refers to Imam’s (a.s.) light and he will be the master of earth.

29. The banner of the Holy Prophet (s.a.w.a.):

Imam-e-Zamana (a.s.) will have the banner of the Holy Prophet of Islam (s.a.w.a.)

30. The armour of the Holy Prophet (s.a.w.a.):

Imam-e-Zamana (a.s.) will have the armour of the Holy Prophet of Islam (s.a.w.a.) and it will fit him as it used to fit the Holy Prophet (s.a.w.a.).

31. Special cloud:

Allah the Almighty has created a special cloud for Imam Mahdi (a.s.) which contains ‘Barq and Raad’. Imam (a.s.) will ride it and it will carry him to the seven heavens and the seven earths.

32. End of Taqaiyyah:

In the time of Imam-e-Zamana (a.s.) there will be no fear for the believers of any kind from the unbelievers and hypocrites. The people of the whole world will worship Allah alone. Then the following promise will be fulfilled.

‘Allah has promised those of you who believe and do good that He will certainly make them rulers in the earth as He made rulers before them. And that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear give them security, in exchange; (as) they serve Me only and do not associate anything with Me.’

(Surah Noor, Verse 55)

33. Universal Government:

The whole world will be under the dominion of Imam Mahdi (a.s.). Each and every creature from the skies to the earth will be obedient to Imam (a.s.) and will serve him unconditionally. The Holy Quran informs us about such a situation.

‘And to Him submits whoever is in the heavens and the earth willingly or unwillingly’.

(Surah Aale Imran, Verse 38)

34. Justice and equity:

The earth will be filled with justice and equity. Filling the earth with justice is widely acknowledged as it is talked about in most traditions regarding Imam Mahdi (a.s.)

35. Legal decisions:

Imam (a.s.) will judge among the people on the basis of his divine knowledge as was practiced by Hazrat Dawood (a.s.) and Hazrat Sulaiman (a.s.).

36. Establishment of Islamic law:

Imam Mahdi (a.s.) will establish the Islamic law along with those rulings that have not been acted upon till date. For example Imam (a.s.) will kill that irreligious old man who is not paying due Zakat and similarly will also kill the twenty-year-old youth who does not know the Islamic rulings (Ahkam). People who have taken the oath of brotherhood in Alam-e-Zar, will be given each other’s bequests.

37. Complete knowledge:

When Imam Mahdi (a.s.) will reappear, all sciences will make themselves manifest. Imam Sadiq (a.s.) says,“There are 27 letters of knowledge. The knowledge that is revealed till date through all the Prophets (a.s.) is the interpretation of only two of those letters. When our Qaem (a.s.) will rise, then Allah will reveal the remaining 25 letters and will add to these the two letters already present. In this way knowledge with all 27 letters will become complete.”

38. Heavenly swords:

Allah will send swords from the sky for the companions of Imam Mahdi (a.s.).

39. Obedience of animals:

All the animals will be obedient to Imam Mahdi (a.s.) and will submit to his authority.

40. Rivers of water and milk:

Imam (a.s.) has the stone of Hazrat Moosa (a.s.) from which streams had gushed forth. Imam Mohammad Baqir (a.s.) says,

“When the Qaem (a.s.) reappears from Mecca, and sets forth for Kufa, a caller will call out, ‘Do not take anything for eating or drinking but only take that stone of Hazrat Moosa (a.s.) from which 12 springs had gushed forth. Wherever you camp, fix that stone (on the earth) and the springs will gush forth. When a thirsty man will drink from it, his thirst will be quenched and when a hungry man will drink from it his hunger will be satiated.’ This stone will be with Imam (a.s.) till he reaches Najaf. By this time, milk and water will start flowing from the stone near the outskirts of Kufa.”

41. The descent of Hazrat Isa (a.s.):

It is widely acknowledged that when Imam (a.s.) will reappear, Hazrat Isa (a.s.) will descend from the heavens and will pray Namaz behind Imam (a.s.).

42. Killing of Dajjal:

Dajjal’s evil will be a punishment for the people. Imam (a.s.) will slay Dajjal and end the dissension spread by him.

43. Takbeer:

To proclaim the takbeer seven times on any funeral is prohibited except for Ameerul Momeneen (a.s.). After Ameerul Momeneen (a.s.), the seven Takbeer are associated only with Imam Zamana (a.s.).

44. Tasbeeh of Imam (a.s.):

Specific dates of every month are associated with the Tasbeeh of Masoomeen (a.s.). The 1st of every month is associated with the Tasbeeh of Holy Prophet (s.a.w.a.). Similarly 2nd is for that of Ameerul Momeneen (a.s.), 3rd is for that of Hazrat Fatemah (s.a.), ……. 10th and 11th is for that of Imam Reza (a.s.), 12th and 13th is for that of Imam Mohammad Taqi (a.s.), 14th and 15th is for that of Imam Ali Naqi (a.s.), 16th and 17th is for that of Imam Hasan Askari (a.s.) and 17th onwards till the end of the month is for the Tasbeeh of Hazrat Hujjat (a.s.).

45. End of oppressive governments:

After the reappearance of Imam (a.s.) no oppressor will survive in the world. The government of Imam (a.s.) will last till the Day of Judgment. Imam Sadiq (a.s.) used to often recite this couplet:

‘Every one is waiting for the time of his rule,

Our government will manifest in last days’

(Al-Hamdo-li-Allah-Rabbil Aalameen)

All the above mentioned characteristics are taken from the book of Muntahal Aamaal by Theqatul Ilm Sheikh Abbas-e-Qummi (r.a.) (author of Mafaatihul Jinan). These characteristics are mentioned in detail in the second volume, from pages 763 to 771of the aforementioned book. May Allah reward the author and have mercy on him. Let us pray that Allah keeps us alive to see the time of reappearance of Imam-e-Zamana (a.s.) or if death overtakes us then may He raise us from our graves to serve Imam (a.s.). Aameen.

Hakimah Khatoon, the daughter of Imam Muhammad Taqi al-Jawad (a.s.), and the aunt of Imam Hasan al-Askari (a.s.) narrates the conditions of the birth of Hazrat Mahdi (a.s.) as follows:
Abu Muhammad Imam Hasan Ibn Ali (al-Askari) (a.s.) sent for me and said,
“O Aunt! Break your fast with us tonight. This is the eve of 15th of Shabaan and Allah, the High, will bring forth the Hujjah on this night. He will be his Proof on His earth.”
Lady Hakimah says that she asked him, “Who is his mother?” He (a.s.) replied, “Narjis”. On this she said, “May Allah make me your ransom! There is no sign (of pregnancy) in her.” He (a.s.) said, “It is as I tell you.” Lady Hakimah continues, “I came and when I greeted and sat, she came to take off my shoes and wished me, saying “My lady! How are you this evening?” “Rather, you are my lady,” said I, “and the lady of my household”. She turned my word down and said, “What is this dear aunt?” “Dear child! Allah, the Exalted, will grant you tonight a boy, the master of this world and the hereafter.” She sat and felt shy. When I finished the evening breaking the fast, I went to bed and slept. It was in the middle of the night when I got up to perform prayers. I finished my prayers while Narjis was still sleeping and there was still no sign (of pregnancy) in her. I sat up performing the post prayers supplications and then I went to bed. All of a sudden I woke up. She was still asleep. She then woke up and performed prayers.

Lady Hakimah says, “As doubts arose in my mind, Abu Muhammad (Imam Hasan al-Askari) (a.s.) called out, “Do not make haste, O aunt, the affair has come near.” I recited the Surahs Alif Laam Mim Sajdah and Yasin. As I was doing that she woke up suddenly. I rushed towards her and read the name of Allah on her and asked “Are you alright?” “Yes”, she replied. “Pull yourself together and gather your heart. It will be as I told you”. Lady Hakimah continues, “And then I fainted as parturition seized her. I was brought back to my senses by my Master (a.s.). I removed the sheet from him, and there he was, prostrating on the earth with his forehead, palms, knees and toes. I pulled him to myself and he was pure and clean. Abu Muhammad (a.s.) called on me, “Bring my son to me, aunt.” I took his son to him. He put his hands under his thighs and back and put the infant’s feet on his chest. He then put his tongue in his mouth and touched his eyes, ears and joints with his hands. “My son, speak”, he said.

The infant said,
“I bear witness that there is no deity other than Allah, He is the One without a partner, and I bear witness that Muhammad (s.a.w.a.) is Allah’s Messenger.”
He then sent salutations upon Amirul Momeneen (a.s.) and the other Imams (a.s.) till he reached his father and then stopped on account of reverence.

Abu Muhammad (a.s.) said, “Take him to his mother so he may greet her and then bring him back to me.” I took him to his mother and he greeted her. Then I brought him back and put him in the sitting room. He then said, “Aunt, come to us on the seventh day.”

Lady Hakimah says, “In the morning, I came to offer my greetings to Abu Muhammad (a.s.). I removed the curtain looking for my Master. On failing to find him, I asked his father, “May I be your ransom, where is my Master?”

He (a.s.) said, “We entrusted him to the one that the mother of Moses (a.s.) had entrusted him to.” When it was the seventh day, I came and greeted and sat down. He (a.s.) said, “Bring my son to me.” I brought my master wrapped in a diaper. He did to his son what he had done earlier. Then he put his tongue into his mouth, as if he was feeding him milk or honey. Then he said, “Talk, O my son.”

The blessed infant said, “I bear witness that there is no deity other than Allah.” He then praised and beseeched blessings for Muhammad (s.a.w.a.) and Ameerul Momeneen Ali (a.s.), and every one of the Imams (a.s.) till he reached his father. Then he recited this verse,

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوْا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِيْنَ. وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُوْدَهُمَا مِنْهُم مَّا كَانُوْا يَحْذَرُوْنَ
“And We desire to confer kindness upon those who have been enfeebled on the earth and make them Imams and make them heirs and give them power on earth and show Pharoah and Haman and their armies what they have been averting. ”
Other narrations mention that, “When Hazrat Saaheb ul Amr (a.s.) was born, a light beamed from his forehead towards the heights of the heaven. I saw white birds descending from the sky, rubbing their wings on his head and body and then flying off. Hazrat Imam Hasan al-Askari (a.s.) told me,
“O aunt! Bring my son to me. …… On his arm, the Quranic verse was written,
جَاءَ الْحَقُّ وَ زَهَقَ الْبَاطِلُ اِنَّ الْبَاطِلَ كَانَ زَهُوْقًا
“Say: Truth has arrived and falsehood vanished. Surely, falsehood was bound to vanish.

Narrated to us Ahmad bin Ziyad bin Ja’far Hamdani: Narrated to us Ali bin Ibrahim bin Hashim from his father from Abdus Salam bin Salih Harawi that he said: Informed us Waki bin Jarrah from Rabi bin Saad from Abdur Rahman bin Salit that he said: Husain Ibne Ali Ibne Abi Talib (a.s.) said:

Narrated to us Ahmad bin Ziyad bin Ja’far Hamdani: Narrated to us Ali bin Ibrahim bin Hashim from his father from Abdus Salam bin Salih Harawi that he said: Informed us Waki bin Jarrah from Rabi bin Saad from Abdur Rahman bin Salit that he said: Husain Ibne Ali Ibne Abi Talib (a.s.) said:

“From us there are twelve Mahdis, the first of whom is Amirul Momineen Ali Ibne Abi Talib (a.s.) and the last of whom is my ninth descendant. And he is truly the Imam al-Qaim. Allah will enliven the earth after its death through him. And through him triumph His religion over all the religions even if the polytheists may dislike this. There will be occultation for him during which communities will apostize but others will remain steadfast on religion. They will be tortured and told: If you are true when will this promise be fulfilled? Know that one who observes patience during those tribulations will be like one who fights the holy war under the command of the Messenger of Allah (s.a.w.s.).”

“From us there are twelve Mahdis, the first of whom is Amirul Momineen Ali Ibne Abi Talib (a.s.) and the last of whom is my ninth descendant. And he is truly the Imam al-Qaim. Allah will enliven the earth after its death through him. And through him triumph His religion over all the religions even if the polytheists may dislike this. There will be occultation for him during which communities will apostize but others will remain steadfast on religion. They will be tortured and told: If you are true when will this promise be fulfilled? Know that one who observes patience during those tribulations will be like one who fights the holy war under the command of the Messenger of Allah (s.a.w.s.).”

Certain conclusions derived from historical events and incidents not only astonish the conscious-minded, the righteous and the knowledgeable, rather, these make them see rays of a firm divine plan or movement which makes man debase himself, his forehead in prostration in front of the Needless Creator, in confession of His Infinite Power and Authority.

It seems beyond intellect and rationale that on one side is the matter of human guidance and on the other is the contamination of the environment in the Arabian Peninsula after the martyrdom of the Holy Prophet (s.a.w.a.). Conditions had become even more wretched when compared to the days of ignorance (Jahiliyya). On one hand, there were a handful of companions, trained by the Prophet (s.a.w.a.) and on the other hand, there was the multitude of helpers (Ansaar) and the migrants (Muhajireen). That is why Ameerul Momeneen Ali (a.s.) had said, ‘This caliphate is like a she-camel and I have left its reins to itself (i.e. allowed it to go wherever it wants).’

At times one could hear the complaints of Janabe Fatema Zahra (s.a.) in Masjidun Nabawi on the usurpation of her father’s legacy (Fadak), and at other times, one could see her in the darkness of night, in the House of Grief (Baitul Huzn) lamenting over her father’s (s.a.w.a.) demise. Then again on occasions, one witnesses the successor and brother of Allah’s Prophet (s.a.w.a.) – Ali (a.s.), being dragged with a rope in his neck and then one could see his house being set aflame. Those in the forefront of this repression and tyranny were the ones who had lived their lives in the company of the Prophet (s.a.w.a.). Why such a dramatic change of attitude? This question itself raises many other related queries. For instance, how did the Muslims ignore the immaculate and brilliant traditions that are termed as Hadithe Qudsi (divine traditions)? These traditions that are attributed to Allah Himself, are the best means of guidance and appeal to man’s intellect. These traditions elaborate the irrefutable truthfulness of the Holy Quran and along with it, illumine the path for his deliverance. Even in these divine traditions (Ahadithe Qudsi) the successorship of Allah’s greatest Prophet (s.a.w.a.) has been clearly outlined and defined for the people. If only the people had referred to these traditions, the Muslim community would not have been afflicted with such devastating disputes and conflicts. If they had merely adhered to these holy words, they would have fulfilled the wishes of the Prophet (s.a.w.a.) and would have gained Allah’s proximity and satisfaction.

Alas! The refusal to submit to these brilliant traditions was one of greatest tragedies to distress Islam. They were revealed by Allah the Almighty to His Noble Prophet (s.a.w.a.), are explicit in their implication and leave no room for any refutation or misinterpretation.

The most significant and resilient belief of the Shias is the concept of Imamat. But today we see that the Islamic community in general has dealt with the topic of the Promised Mahdi (a.t.f.s.) with some injustice by not giving it the place it deserves in Islam. They have breached the trust vis-?-vis this belief, with the result that a large section of the Muslim population is either unaware of this belief or at least, are not well informed about it. Imam Mahdi’s (a.t.f.s.) birth, his holy existence, his glorious personality, his leadership, his successorship of the Holy Prophet (s.a.w.a.), his protection of Islam and the Majestic Quran – all these facets are never mentioned to the Muslims. It is a miracle that despite this wide-scale unawareness, the brilliant personality of Imam (a.t.f.s.) glows in the darkness of ignorance. It is among the miracles of Allah the Almighty that He has kept His last proof concealed, yet has made it impossible for men of understanding and intellect to deny his existence.

We shall quote Hadithe Qudsi so that those who believe in Tauheed (Unity of Allah), Prophethood and Imamat understand that the Holy Prophet (s.a.w.a.) left no stone unturned in introducing his last successor to the Muslims.

The Holy Prophet (s.a.w.a.) frequently explained to the Arabs and reminded them about Imam Mahdi (a.t.f.s.). In addition to the Quran, he (s.a.w.a.) showed them proofs from other divine scriptures to establish Imam’s (a.t.f.s.) advent. However, the Arabs were indeed wretched that after listening to all the traditions and seeing all the proofs, they ignored the advent of Imam (a.t.f.s.) and exchanged their hereafter for this world.

The Noble Quran in the very first verse of Surae Asraa, declares:
“Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts so that We may show to him some of Our signs.”

It is apparent that after the incident of ascension (Me’raj), the companions of the Holy Prophet (s.a.w.a) would have asked him about his experience in minute details. And it is also apparent that on every occasion, the Prophet (s.a.w.a) would have described the incident involving his successors. It is indeed miraculous how such prophetic traditions found their way in books of traditions after the total ban on narration of prophetic traditions during the reign of the first three caliphs.

For instance Alqamah b. Qais narrates: ‘Ameerul Momeneen  (a.s.) recited the sermon of Loloah in front of us.. One person by the name of Aamir b. Kathir who was seated in the gathering rose and asked Ameerul Momeneen  (a.s.), ‘Inform me about the evil leaders of the disbelievers. Then inform me about the righteous leaders of the truthful ones who will succeed you in Imamat.’

Ameerul Momeneen (a.s.) replied, ‘This is the position which the Prophet (s.a.w.a) conferred on me. He (s.a.w.a) informed me that there would be twelve pure and immaculate personalities who would occupy this position (of Imamat). Of these, nine would be from the lineage of Imam Husain (a.s.). The Prophet (s.a.w.a) informed me:

‘When I was taken around the heavens, I happened to glance at the foot of Arsh (Throne). I observed that it was engraved on the foot of the Throne -
‘There is no god other than Allah. Mohammad is the prophet of Allah. I have supported him through Ali.’

Then I witnessed twelve lights. I asked Allah:
‘O my Lord, what are these lights?’ It was told to him (s.a.w.s), ‘O Mohammad these are the lights of the Imams from your progeny.’

Then Ameerul Momeneen  (a.s.) narrates,

“I asked the Prophet (s.a.w.s), ‘Can you inform me about their names?’ The Prophet (s.a.w.a) revealed, ‘O Ali, you will succeed me. You alone shall pay my debts and fulfill my vows. (Then the Prophet (s.a.w.a) revealed the names of each and every successor as till Imam Ali Naqi (a.s.)). Then your son Hasan Askari (a.s.) will succeed Ali Naqi (a.s.) and will be renowned with the title of ‘Ameen’. Hasan Askari (a.s.) will be succeeded by his son Qaem (a.s.) who will have the same name as I have and will resemble me. He will fill the earth with peace and equity, as it would be fraught with oppression and inequity.’ (Kifaayatul Asar, p. 213-219,  The same tradition can also be found in Behaarul Anwaar)

On the same lines, Imam Sadiq (a.s.) also narrates from his forefathers that when the Holy Prophet (s.a.w.a) ascended to the heavens for Me’raj, he (s.a.w.a) informed,

‘My Lord ordered me to raise my head. When I did so, I saw the radiant light of Ali (a.s.), Fatema (a.s.), Hasan (a.s.), Husain (a.s.), Ali b. Husain (a.s.), Muhammed b. Ali (a.s.), Jafar b. Muhammed (a.s.), Moosa b. Jafar (a.s.), Ali b. Moosa (a.s.), Muhammed b. Ali (a.s.), Ali b. Muhammed (a.s.), Hasan b. Ali (a.s.) and Muhammed b. Hasan – al-Qaem (a.s.). I witnessed that the name of the last Imam was like a brilliant, shining star among all other Imams (a.s.).’

Then the Holy Prophet (s.a.w.a) asked Allah,

‘Whose names are these?’

Allah, the High, replied,

‘These are the names of the caliphs of Islam. They are the ones who will make permissible what I have made permissible and will prohibit what I have made forbidden.’ (Kamaaluddin, vol.1, p. 252, Ch. 23, tradition 2)

Imam Ali Reza (a.s.) narrates from his ancestors (a.s.) that the Holy Prophet (s.a.w.a.) related:
When I ascended the heavens (Me’raj) I asked, ‘O my Lord, who are my successors?’ I heard a voice exclaim – Their names are inscribed on the foot of the Throne. When I glanced towards the Throne, I witnessed twelve rays of resplendent light. Each light was radiating in a ray of green light. The names of the twelve Imams (a.s.) were engraved on the Throne. That the last Imam would be the Mahdi of my nation was also mentioned.’ (Kamaaluddin, vol.1, p. 254, Ch. 23, tradition 4; Yanaabiul Mawaddah, p. 486)

Umme Salma (a.r.) relates that the Holy Prophet (s.a.w.a.) informed that,
‘When I ascended the heavens I asked, O Allah, what is this light that I see? Who does it belong to? Allah replied, O Muhammed, this is the light of Ali (a.s.) and Fatema (s.a.), and the other light is that of Hasan (a.s.) and Husain (a.s.). That light that you see is of the Caliphs of your nation who will be from the progeny of Husain (a.s.). The light at the end is of the ‘Hujjat’ who will establish justice and equity on the earth.’ (Kifaayatul Asar, p. 185-186; Behaarul Anwaar, vol. 36, p. 348)

(Note: In the night of Ascension the Holy Prophet (s.a.w.a.) has mentioned the name of his last successor explicitly on several occasions. Over here we have narrated only a few instances for our readers for the sake of brevity, otherwise there is no scarcity of traditions highlighting the name of Imam Mahdi (a.t.f.s.) as Allah’s final Hujjat on the earth.)

As explained above, the matter of the Prophet’s (s.a.w.a.) successorship has been established beyond doubt in the night of Ascension. Similarly there are many divine traditions (Ahadith-e-Qudsi) like Hadith-e-Lauh that announce the successors of the Prophet (s.a.w.a.), ending with the name of Imam Mahdi (a.t.f.s.). Such traditions underline the fact that these leaders alone would guide the Muslims after the Prophet (s.a.w.a.).

Jaabir b. Abdullah Ansari (r.a.) recounts, ‘I visited the house of Janabe Fatema Zahra (s.a.) on the birth of Imam Husain (a.s.). At her house, I happened to catch a glimpse of a tablet (Lauh) that was green like emerald. When I glanced upon its contents, I saw that the writing was white as if written in light. When I asked Janabe Fatema Zahra (s.a.) about the tablet, she remarked: O Jaabir, my Lord has presented this tablet to me. It has in it the names of my father (s.a.w.a.), my husband and both my sons (a.s.) It also has the names of my sons, who will succeed the Prophet (s.a.w.a.). Janabe Zahra (s.a.) offered the green tablet to Jaabir (r.a.) who took it from her and rubbed it against his face (for blessing).’

Many years later, Jaabir (r.a.) related this incident to Imam Mohammad Baaqir (a.s.). Imam (a.s.) told Jaabir (a.s.), ‘Show me your copy of the tablet.’ Jaabir (r.a.) brought a parchment made of thin deerskin. He said, ‘I take Allah the Almighty as a witness that I have recorded exactly what I saw on the green tablet with Janabe Fatima Zahra (s.a.).’

While Hadith-e-Lauh mentions the name and characteristics of every Imam (a.s.), we have highlighted below the relevant statements pertaining to Imam (a.t.f.s.).

‘…after that I shall raise Hasan Askari (a.s.) from your (Imam Ali Naqi (a.s.)) progeny. He shall be the treasurer of My knowledge. After him, I shall bring forth his son M H M D (Arabic), who will be mercy for the world. He shall take this world to its perfection. He shall have with him the inspiring awe of Moosa (a.s.), the command of Esa (a.s.) and the patience of Ayyub (a.s.). He will be the leader of My friends and slaves. His occultation will be an adversity upon My friends. Their heads will be sent as gifts, just like the heads of Turks and Dailimites are presented as gifts (by the apostates of that time). They will be killed, burnt and will live in perpetual fear. The earth will be coloured with the blood of these innocent ones and this will raise the shrieks and complaints of their women. Surely they are My friends and beloved ones. For their sake I will rectify every dispute raging on the earth (through My last Proof). I will make steadfast, their trembling feet. I will ward off their calamities and adversities. May Allah have mercy upon them, they are the rightly guided ones.’ (Jaameul Akhbaar, Al-Jawaaherus Saneeyyah, Irshadul Quloob)

There is another narration reported by Abu Mufazzal in five different versions on the authority of Aiyesha. She narrates, ‘There was a room in my house which had a stone. Whenever the Holy Prophet (s.a.w.a.) wished to converse with Jibrail (a.s.), he (s.a.w.a.) used to sit on that stone. Once the Prophet (s.a.w.a.) was engaged in a conversation with Jibrail (a.s.). Earlier he (s.a.w.a.) had left instructions that no one was supposed to disturb him (s.a.w.a.) in the room. After a while Husain b. Ali (a.s.) entered the house and went directly to his respected grandfather (s.a.w.a.). I was engaged in some work and did not see Husain (a.s.) enter, so I could not stop him. When Jibrail (a.s.) saw Husain (a.s.), he asked the Prophet (s.a.w.a.), ‘Who is he?’ The Prophet (s.a.w.a.) replied, ‘He is my son Husain.’ Then Jibrail (a.s.) informed the Prophet (s.a.w.a.) about Imam Husain’s (a.s.) martyrdom and even showed him (s.a.w.a.) the land of Karbala where Imam (a.s.) would be martyred. Jibrail (a.s.) gave the Prophet (s.a.w.a.) some earth from the land of Karbala. On hearing about the heart-rending incident of Karbala, the Prophet (s.a.w.a.) wept excessively. Jibrail (a.s.) consoled the Prophet (s.a.w.a.) thus, ‘Don’t cry. Don’t grieve. The ninth son from Husain’s (a.s.) progeny will be the Qaem, who will avenge his martyrdom. He (Qaem) will be the son of Hasan Askari (a.s.). Through him, Allah will manifest His good word, truthful tongue and the evident truth. (And Allah declared – he will be My Proof over My creatures.) (Kifaayatul Asar, Behaarul Anwaar, Abqareeyul Hesaan)

It is recorded in Beharul Anwar, Iqbalul A’maal, Abqareeyul Hesaan, that Sayyid b. Tawoos (r.a.) in a detailed explanation, reports from Sahifa-e-Ibrahim: Ibrahim (a.s.) glanced at the last Prophet (s.a.w.a.) and saw Hazrat Ali (a.s.) next to him. Similarly Ibrahim (a.s.) witnessed all the fourteen infallibles and was introduced to them by Allah. Finally Allah introduced Imam Mahdi (a.t.f.s.) thus:

‘He is My Promised One, through whom My Mercy shall reach every dwelling-place, and through him, I shall adorn My virtuous servants. I shall do this at a time when the despair and hopelessness of My servants reaches its peak, and when they begin to feel that I will no longer heed their supplications.’

‘Then when you remember Mohammad and invoke blessings upon him, also remember My successors and invoke blessings upon them.’

Abdullah b. Sulaiman, a great scholar with authority over divine scriptures, narrates: (we have only mentioned the portion relevant to Imam Mahdi (a.t.f.s.))

Hazrat Esa (a.s.) asked,

‘O Allah what is ‘Tooba’?

A voice replied, ‘It’s a tree that encompasses the entire Paradise. I Myself have nourished it and have watered it with the stream of Tasneem. This is the stream, coolness of which is Camphor, and as delicious as dry ginger. If one drinks one glass from it, he shall never experience thirst again.’

Hazrat Esa (a.s.) requested Allah,

‘O My Lord, give me some water from this stream.’

Allah the Almighty replied, ‘A drink from this stream is prohibited for mortals, until My beloved Prophet (s.a.w.a.) drinks from it first. O Esa, I shall raise you to the heavens and you will reside here until the last age, when I will make you descend on the earth once again, so that you may see the exalted and glorious personality of this nation, and contend with Dajjal along with him. I will make you descend on the earth when it is time for prayers (namaz) and you will make way for him to lead the prayers. Indeed this is the nation on which I have bestowed My mercy.’ (Kamaaluddin, vol1, p. 261, tradition 18, Amaali of Sheikh Saduq (r.a.))  In addition to the traditions mentioned above, it is also necessary for us to refer to the tradition of the covenant. Imam Mohammad Baqir (a.s.) narrates,’Allah, the High, took the covenant from the Prophets (a.s.) – ‘Am I not your Lord? Is Mohammad (s.a.w.a.) not My Prophet? Is Ali (a.s.) not the commander of the faithful?’ All the prophets (a.s.) testified to the covenant. This covenant proves the successorship of the Imams (a.s.) after the Holy Prophet (s.a.w.a.).

After this, Allah took the covenant from the Ulul Azm Prophets (a.s.):’I am your Lord. Mohammad is My prophet. Ali (a.s.) is the commander of the faithful. And after him, My successors shall be the obedient ones, who will be the manifestation of My knowledge. And the Mahdi (a.t.f.s.) is the one with whose strength and might, I shall reform My religion. Through him I shall manifest the beauty of My Essence. Through him, I shall avenge My enemies, and make My worship prevail across the corners of the world, so that only My reign is supreme. And all this will definitely happen, regardless of whether the people are satisfied with it or are unsatisfied.’

Courtesy: AlMuntazar.com

Allamah Majlisi narrates in Behaarul Anwaar the incident of Abu Raajeh Hammami a resident of Hilla. There was a ruler in Hilla by the name Marjaan-e-Saghir (l.a.) He was staunch enemy of Ahlebait (a.s.). Some people complained to him about Abu Raajeh that he doesn’t have good opinion about some of the companions. On this he summoned Abu Raajeh in his court. When Abu Raajeh came to his court, he beat him severely.  His teeth were broken, his tongue was tied, a hole was made in his nose and a nail was put inside it. After this he was made to go from place to place. He was wounded so severely that he was on the verge of dying. The oppressive ruler ordered him to be killed, however some people said that he is old and severely wounded and about to die. He should be left to die by himself.

Everyone was sure that Abu Raajeh will die the same night, but when the next morning appeared he was seen praying like a healthy man. His teeth were intact and all his wounds had disappeared. People were surprised and asked him about this.  He said: “I saw that the death was very close, I prayed to Allah in my heart and sought help from Imam Mahdi (a.t.f.s.). When the darkness of the night spread, I saw that the house was illuminated and Imam Mahdi (a.t.f.s.) had arrived. He placed his blessed hand on my face and said: “Go out and continue with your work. Allah has granted you success.” After this I was cured as you are seeing it.

Shamsuddin Muhammad says that By Allah! Abu Raajeh was a weak old man with pale complexion, whose hammam (public bath) I used to visit often. But on that morning he looked like a healthy tall youth with red face, in his twenties. He remained in the same state till he was alive.

Morals:

Yahya bin Khalid used to hold a debate every week at his house in which scholars of all the sects participated and tried to prove the veracity of their faith and expose the defects of the religion of their opponents. When Harun Rashid came to know about this he asked Yahya bin Khalid: O Abbaside, what type of gatherings you have at your place where the participants undertake discussions?

He replied: O chief of believers, these gatherings is the highest example of all the honors that you have bestowed me. I bring together the scholars of all the sects so that they may expose each other and thus the falsity of all of them is proved.

Harun Rashid said: I would also like to attend this gathering and listen to the participants but the audience and participants should not learn about my presence because they would not be able to have a frank talk due to my fear. Yahya said: Arrangement will be made as per the wish of the chief of believers. Harun told him to swear that his presence will be kept confidential and Yahya swore to assure that. However the Motazela people learnt about it somehow. They discussed this among themselves and then decided that they would argue with Hisham bin Hakam on the subject of Imamate so that Harun Rashid comes to know what the faith of Hisham is with regard to Imamate.

On the appointed day they all reached the venue of debate. Among those present were Hisham bin Hakam and Abdullah bin Yazid Abazi, who was the most truthful person. He was from the Khawarij sect and was a business partner of Harun Rashid. When Hisham entered, he greeted Abdullah bin Yazid. Yahya bin Khalid told Abdullah bin Yazid: O Abdullah, talk to Hisham on the subject of Imamate.

Hisham said: O Vizier, we cannot speak on this subject because these people were having unanimity with us on the Imamate of the same person, but after that they separated from us without knowledge and recognition. And even after separating from us on this matter it is not known why they separated. That is why they neither have any objection against us nor a reply to any objection, so how can they talk to us?

Bannan, who was associated with the Hururiya sect, said: Hisham, tell me whether the people who were among the forces of the day of arbitration, were they believers or disbelievers? Hisham said: There were three types of people: Believers, polytheists and misguided. Believer were those who believed that Ali (a.s.) is an Imam appointed by Allah and that Muawiyah is not worthy of Imamate. Thus these believers had faith in what Allah had appointed for Ali (a.s.).

The second group was that of the polytheists who used to claim that Ali (a.s.) is an Imam and Muawiyah is also worthy of Imamate. Thus with Ali (a.s.) they also made Muawiyah a partner in Imamate. The third group was that of the misguided who had joined the forces due to tribal loyalties. They were absolutely ignorant about such things.

Then he asked: What is your opinion about the companions of Muawiyah? Hisham said: They are also of three kinds: Disbelievers, polytheists and deviants. Disbelievers are those who say that Muawiyah is Imam and Ali (a.s.) is not worthy of Imamate. Thus they disbelieved in two ways: one was denying Ali’s divine appointment as an Imam and another was appointing an Imam from their own side.

Polytheists were those who said that Muawiyah is an Imam and Ali (a.s.) is also worthy of Imamate. Thus with Ali (a.s.) they also made Muawiyah a partner in Imamate.

Deviants were those who had come to fight on the side of Muawiyah only on the basis of their tribal bigotry. In this Bannan’s voice was finally silenced. Dirar said: Hisham, I want to question you about this. Hisham said: You cannot question me. He asked: Why? Hisham replied: Because you all reject the Imamate of my master, hence I should ask you the reason of your denial and you don’t have the right ask another question. And I must find out your point of view regarding this.

Dirar said: Ask. Hisham said: Do you believe that Allah is just? And that He does not commit injustice? Dirar said: Yes, He is just, He does not commit injustice. Hisham asked: If Allah makes it obligatory for a cripple to go to the masjid or go to jihad, or He commands a blind man to read books etc, He would be just or unjust? Dirar said: Allah does not issue such commands.

Hisham said: Can Allah issue such commands regarding debate that a thing should be proved when it does not have any supporting arguments?

Dirar said: If He issues such commands He would be called unjust. Hisham said: Has not Allah, the Mighty and Sublime made it incumbent for all to follow one and the same religion and that there is no controversy that He will accept only the religion that He has made incumbent to follow? Dirar agreed.

Hisham said: Did Allah fix some proof for this religion or He made it incumbent without a proof? Just as a blind may be commanded to read a book or a cripple may be ordered to attend the mosque? Dirar fell silent for a moment. Then he said: There is indeed proof for that but it does not justify the Imamate of your Imam.

Hisham smiled and said: You have yourself accepted the existence of Imamate. Now the only point of difference between us is the identity of that Imam.

Dirar said: I would like to use your statement against you and ask you a question. Hisham said: Ask. Dirar asked, “How is Imamate established and confirmed? Hisham replied: “As Allah established Prophethood.” Dirar said: “So he is a Prophet?” Hisham said: “No, because Prophethood is established by the Beings in heavens, and Imamate is established by the people of the earth. So the ratification of Prophethood is by the angels, and the ratification of the Imam is by the Prophet (peace be upon him). The two are established by the will of Allah”.

Dirar then said: What evidence do you have for that? Hisham replied: The necessity of this issue is…because there can be only three ways in it. Either that Allah has waived responsibility (taklif) from the creations after the Messenger of Allah (peace be upon him), that he no more commands them or prohibits them from doing anything, and they have become similar to wild beast and other animals, which are not responsible.

Or that people, after the Prophet (peace be upon him) have acquired knowledge similar to that of the Prophet, to the extent that one is not in need of the other, so that they will all be self-sufficient, and attain the truth without any differences among them.

Only the third option remains, which is that they are in need of others, because there must be knowledge to be established by the Messenger for them, in such a way that, he neither forgets, nor errs, nor deviates. He will be infallible and protected from sins, free of errors, one who all need, but who needs none. He said: “What is the evidence for that?”

Hisham answered “Eight evidences: four are features of his lineage and four are his personal features. As for the four features from his lineage (descent), he will be from a known race and a well-known tribe and a well known household, and that the Prophet pointed to him. There has never been a race in this creation as famous as the Arabs, of whom was the Prophet (peace be upon him). If it was permissible that the evidence from Allah (Imam) for His creation can be from any other race of the non-Arabs, and it would have been that what Allah wanted to be a source of good will is a source of corruption. This will not be compatible with the wisdom and justice of Allah, that He imposes on mankind an obligatory duty that does not exist. As this is not permissible, so it is not permissible that (the Imam) will be from other than this race, due to his relation with the prophet.

It is also not permissible that he will be of this race, if he will not be from this tribe, due to its close relation to the Prophet (peace be upon him), which is Quraish. As it is not permissible that he will be from this race, except that he is from this tribe, in similar ways, it will not be permissible that he (the Imam) will be from this tribe, except that he is from this household, for its close relation with the Prophet (peace be upon him). And as the members of this household, are many, and have quarreled on the issue of Imamate, due to its lofty position, with each one of them claiming it for himself, so it is not permissible except that the Prophet points to him in person, and by his name and his descent, so that all others will be excluded from claiming it.

As for the four personal features of (the Imam), they are that, he will be the most knowledgeable person as regards Allah’s injunctions and precepts, so that nothing small or big will be obscured to him; and that he should be free from all sins (infallible); and he should be the bravest of men, and the most generous of them.

Abdullah bin Yazid al-Ibadi then said: “Why do you say that he (the Imam) will be the most knowledgeable of all men?”

Hisham said: “That is because if he is not conversant with all the injunctions, precepts and laws of Allah, we cannot be sure that he will not change the injunctions of Allah, so that anyone who commits an offence will not be punished accordingly, if it involves cutting up his hand, he will not execute it: so that he does not establish the limits of Allah on what He has commanded, being in the long run, a source of corruption instead of reform as Allah wishes. Then he said, “How do you say that he is free from sins?”

He replied: “This is because if he were not free from sins, he will fall into error, so we cannot be secured that he will conceal what he has done, or conceal his friend or relation: and Allah will not set this person as his evidence on His creation.”

He then further asked: “How do you say that he (the Imam) is the bravest of people?” Hisham replied: “It is because that group of Muslims who will resort to him in wars, Allah says, “And whoever turns his back to them on such a day— unless it is a stratagem of war, or to retreat to a troop of his own he indeed has drawn upon himself wrath from Allah…. So if he were not brave, he will draw the wrath of Allah on himself. It is not permissible that the one who draws Allah’s wrath will be Allah’s evidence upon His creation.”

Abdullah further asked him: “How do you say that he is the most generous of people? He replied: “Because he is the keeper of Muslims treasures. For if he were not generous, his soul will crave for their wealth and he will take it, and that will be breach of trust: and it is not permissible that Allah will present a cheat as His evidence on His creation.

Dirar said: Tell me who is the bearer of those qualities today? Hisham said: The master of the palace, the chief of the believers. Harun Rashid who listening to all this from behind the curtain said to Ja’far bin Yahya: What a sharp tongue this man has! Ja’far, who does he imply by ‘chief of believers’? Ja’far said: He means Musa bin Ja’far.

Harun Rashid said: He has spoken of him with the titles only he is worthy of. Then he clenched his teeth and said: I don’t want this man alive even for a moment in my kingdom. By Allah his tongue is more dangerous for the hearts of the people than a thousand swords. Yahya learnt that Harun was terribly infuriated at Hisham.

When he came behind the curtain Harun asked: O Abbaside, who is that man? Yahya said: O chief of believers, control your anger. Then he came out and made a sign to Hisham to leave the place immediately. Hisham arose in such a way that people thought that he was going to answer Nature’s call. Thus he put on his shoes and departed in the direction of his house and from there he left for Kufa.

On reaching Kufa he hid in the house of Bishr Nabbal and told him what had passed. Bishr Nabbal was a companion of Imam Ja’far Sadiq (a.s.). Then Hisham fell seriously ill. When Bishr Nabbal offered to call the doctor he said: No, I am going to die. When you complete putting the burial shroud on me, in the middle of the night put my bier on the Kanasa highway and put a written slip in my hand that says: This is Hisham bin Hakam whom the chief of believers had summoned. He has died a natural death. Harun sent some people to his brothers and companions and got them arrested. In the morning the people of Kufa saw Hisham’s bier. The town Qadi, assistant-governor, the governor himself and the reliable people of Kufa gathered and wrote to Harun Rashid about the death of Hisham. On receiving the message Harun said: Thanks be to Allah that He Himself performed this task and saved us from getting involved in it. After that those who had been arrested were released.”

Kamaaluddin wa Tamaamun Ni’ma page 40

1- The names of the special deputies were not mentioned in the Tawqee. This was done in order to prevent the Abbasid King’s from knowing their names. Also, because this relationship was based on sheer trust and reliability, there arose no particular need to mention the names.

2- Alawis were kept away from deputyship and others were purposefully granted this status because the Alawis were clearly marked in the society and were under strict surveillance and scrutiny of the Government.

3- All of the affairs of the deputies were conducted in Baghdad for the following reasons:

a – At the time of Imam Hasan Askari’s (a.s) martyrdom, those people who had come from Qum to Samara were told that someone would be appointed in Baghdad so that they could give their offerings to him and received Imam (a.s.) letter from him.

b- Their apparent involvement was in business; therefore, they did not have the time to go out of Baghdad.

c – These deputies were rarely engaged in social work due to the following reasons:

d – By indulging in social work one’s identity doesn’t remains secret. And they did not intend to reveal themselves.

e -If they participated in social work, they would be marked and become as special representative, while their aim was only to pose as businessmen. This is the cause for the rare information about their lives. Even historians have hardly mentioned anything about them. It is also possible that some historians have documented their biographies but these documents have been destroyed by the enemies of Shi’a.

4-They performed only those tasks which were ordered unto them .

5-They were informed of the Hidden knowledge only with the permission of Imam Mahdi (a.s.). All the tawqees received during the time of the four special deputies, had only one hand-writing and people were recognizing it. This similarity in writing proved that all these letters were from Imam (a.s.) and people followed them diligently.

References: Kitab-ul-Ghaibah of Shaykh Tusi and Kamaaluddin of Sh Sadooq

The Third Deputy: Abul Qasim Husain Bin Ruh Nawbakhti

He succeeded Mohammad Bin Usman. He was a leading personality from the family of Nawbakht. Ali Bin Mohammad narrates from his uncle that I was sitting besides Mohammad Bin Usman when he was on his death-bed and talking to him. He says, Bin Ruh was sitting near his feet. At that moment, Mohammad Bin Usman told me. “I have been commanded to make a will to Husain Bin Ruh” I got up and made Husain to sit in my place and myself sat near Mohammad Bin Usman’s feet.

Mohammad Bin Usman began making a will, “Husain Bin Ruh Nawbakhti, is my heir and successor amongst you after me. He is the medium and channel between you and Imam Mahdi (a.s.). You refer to him in your problems and rely on him in your affairs, I was ordered to convey this message and I have done my duty”.

The First Tawqee received by Husain Bin Ruh, was as follow:

“We know him (Husain Bin Ruh) May Allah grant him goodness, his recognition and grace. We received his letter. He is our reliable man He enjoys such a position near us with which he is bound to be happy. May Allah increase His obligations on him. Certainly, he is masterful and powerful person. Praise be to the Allah who has no partner. Blessings of Allah be on Mohammad (s.a.w.a.) and his progeny”. Sunday 6th Shawwal 305 A.H.

To appoint Husain Bin Ruh after Mohammad Bin Usman had two basic reasons:

1- This position was granted to only him who was sincere to such an extent that if the Imam was behind him, he would not reveal his whereabouts even if cut into pieces. Husain Bin Ruh, was very sincere.

2- To remove the doubt in some people’s minds that only those who had blood relations or proximity with Mohammad Bin Usman stood the chance of gaining successorship. None could even imagine that Hosein Bin Ruh would bag that coveted status. Even the spies of Bani Abbas could not get a whiff of it because there were people who were very near to Mohammad Bin Usman.

Everybody considered Husain Bin Ruh to be a very knowledgeable person, whether friend or foe. He lived a life of dissimulation (Taqaiyyah). Many incidents concerning his discussion with the ruling kings are narrated. He won the hearts of the people through his methods. Many debates are also narrated from him and the source of all his knowledge is the fountain of Ahle Bait’s (a.s) knowledge.

Therefore, after one debate, he said “Even if I am thrown from the sky or torn in to pieces by the vultures, I will not say a word of my own on the religion of Allah whatever, I say, I have learnt from the Divine Proof, God’s Peace and blessing be on Him”.

Whatever he did was based only on the instructions of Imam Mahdi (a.s).

Abd Sahl Nawbakht was asked as to why was Husain Bin Ruh appointed as the special representative and why not he (Abu Sahl)?

He replied: “The Imams knows better whom to appoint. I have debates with the opponents of Shiaism. If I knew the whereabouts of Imam (a.s.) and during a debate if I could not prove my point, I would reveal his hiding place. But Abul Qasim is not like this If Imam was hiding behind him; he would allow himself to be cut into pieces but would not show his Imam to the enemies”.

Husain Bin Ruh was Imam’s special representative for about twenty one years. He expired in Sha’ban, 326 A.H. (938) and is buried in the courtyard of Ali Bin Mohammad Nawbakth’s house in Baghdad. He was a contemporary of Muqtadir and Raazi, the Abbaside Kings.

The Fourth Deputy: Abul Hasan Ali Bin Mohammad Seymouri

He was appointed as the fourth special deputy of Imam Mahdi (a.s.) after the demise of Husain Bin Ruh. He is remembered as one of the companions of Imam Hasan Askari (PBUH) and the special representative of Imam Mahdi (PBUH) in Baghdad. For three years, he held the coveted post of deputyship. Unlike the previous deputies he could not perform any major task due to his truncated tenure. One of his extra ordinary feats was his prediction of Bin Babway’s demise.

The last Tawqee from Imam (PBUH) received by Ali Bin Mohammad announced the termination of the period of minor occultation. Its contents are as follows:

In The Name Of Allah The Beneficent, The Merciful

“O Ali Bin Mohammad Seymouri! May Allah increase the reward of your brothers on account of the difficulties borne by you. You will die within six days. Regulate your affairs and sum them up. Do not make a will to anybody. After you, this chain (of special deputyship) will end and it will mark the beginning of the major occultation. Now, I will reappear on divine command. But that will be after a long time when the hearts of the people will become hardened and the world will become full of injustice, tyranny and oppression. Yes! there will be some who will claim to be my special deputes. Whoever claims to consult me before the emergence of Sufyani and the heavenly Voice, he is a deceiver and liar. There is no power and strength except that of Allah, the Almighty the High.”

This is the last letter received from Imam (PBUH) in the minor occultation. After three years of deputyship, Ali Bin Mohammad Seymouri left this world in Sha’ban 329 A.H. He is buried on the Khalanji Highway near Bab-ul-Mahool on the banks of the Abi Eqaab River. His last words were “For Allahis the Affair and He will himself execute it”. He lived during the reign of Muttaqui, the Abbasid Caliph.

For 69 years between 260 A.H. till 329 A.H. (874 to 941), four people acted as the medium between Imam (a.s.) and his followers. This duration is called as the Minor occultation. Some people deem this duration to be 74years. That is because they calculate it from the birth of Imam (a.s.) in 255 A.H. (869). It is certain that the Imam Mahdi (a.s.) did not shoulder the responsibility of Imamate in the life time of Imam Hasan Askari (a.s.). Therefore, there was no need for Imam Mahdi (a.s.) to be in contact with the people directly, since his respected father was executing it. Hence, the question of the commencement of minor occultation does not arise right from the birth of Imam Mahdi (a.s.).

He succeeded his father after the latter’s demise. Imam Hasan Askari (a.s.) himself had emphasized for his deputyship. In his Tawqee (a signed letter) to Mohammad Bin Mahziyar, Imam Zaman (a.t.f.s.) said about Mohammad Bin Usman, thus: In his Tawqee to Ishaq Bin Yaqoob Imam (a.s.) said: “May Allahbe pleased with Mohammad Bin Usman and his father He is my confidante and reliable man. His writings are my writings.”

He was the special representative of Imam (a.s.) for approximately forty years. In the very first Tawqee which he received there was a condolence message on the demise of his father. Its contents were as follows:

“We have come from Allah and unto Him shall we return (Quran). We accept his orders and are satisfied with His commands. Your father passed a decent life and faced a decent death. May Allah have mercy upon him and enumerate him among His servants (Imams).He was always engrossed in their work. He always strove unceasingly in those works which elevated him in front of Allah and helped him gained proximity to the Imam (a.s.) May Allah make him happy and condone his sins .May Allah increase your rewards and accept your difficulties. You are grief stricken, so are we; his death has affected us as much as it has affected you. May Allah make him happier in that life. It was due to his sincerity and decency that he was honored with a son like you who has become his heir and successor.”

May Allah send mercies upon him. I praise the Almighty whose existence is clean from all indecencies of disbelief (and polytheism) whatever Allah has been entrusted to you by him; He will help you to achieve it. He will help you and grace you, for He is the Master, the Protector and the Sufficer.

Bin Nooh narrates from the Abu Nasr, the nephew of Abu Jafar that he had written many books, one of which was on jurisprudence. He wrote whatever he had heard from Imam (a.s.) and his father Usman. One of these books was “Kitab-ul-ashrabah” which was passed on after his death to Husain Bin Ruh and after him, probably to Ali Bin Mohammad Seymouri.

Shaykh Sadouq narrates the following tradition from Mohammad Bin Usman, “I swear by God, Imam Mahdi (a.s.) comes to Mecca every year to perform the rituals of Hajj. He sees the people and recognizes them but they do not recognize him even after seeing him”.

Mohammad Bin Usman was once asked if he had seen Imam (a.s.). He answered “Yes”, the last time that I saw him was in the Holy Kaba, praying “O Allah fulfill what you have promised Me”, then I saw him catching the curtain of Mustajaar, a door opposite to the main door of Ka’ba and praying “O Allah” take revenge of your enemies through me”. Abu Ali Abul Hasan Ali Bin Ahmad narrates, “One day Mohammad Bin Usman took me and showed his grave and said “I will die on such day. I will be buried here and this tablet will be with me” (the tablet was inscribed with some Quranic verses and the names of Imams).

When asked about the cause of showing his grave, he replied “I have been ordered to finish all my duties and set things straight”.

A few years before his death whenever he was asked about his successor he used to send them to Husain Bin Ruh. He expired in the month of Jamadi-ul-Awwal, 305 A.H. (918). He is buried alongside his respected mother in Baghdad, near Kufa Gate where he resided. He lived during the reign of Mu’tamad, the Abbasid Kings.