We have sent you the Book for no other reason than to settle their differences and to be a guide and mercy for those who believe.[4]
In the light of these verses, it becomes clear that though the Holy Quran contains all knowledge, everyone cannot access it. We have to refer to the divine teacher, the Holy Prophet (s.a.w.a.s.) who will guide us as to where the information is located. Or those persons whom the Prophet of God (s.a.w.a.s.) has given a stature equal to the Quran.
Allah has appointed a teacher of the Quran along with the Book so that people do not interpret it according to their whims. Or when they cannot find a matter due to their Lack of knowledge, they do not deny its existence in the Quran.
The translation of the Quran itself is a momentous task, but delving into the depths of its implications and realities is the work of ‘رَا سِخُوْنَ فىِ الْعِلْمِ ’ (the entrenched ones in knowledge).
If we ponder over the verses of the Holy Quran and their exegesis in the light of traditions after this brief preface, we find the mention of Imam Mahdi (a.s.) in diverse ways. Continue reading →
At the outset, let us have a look at the literal meaning of Tawassul. Litterateurs have defined Tawassul as follows:
“Doing Tawassul with Allah” means “to seek the mediation of Allah through an action or medium.[1]
Tawassul can also be defined as “(A medium) through which one person seeks nearness to another.”[2]
From the above definitions, it is clear that Tawassul refers to “seeking proximity to someone through an act or through some individual in order to achieve a position or status before him.” It also means “to seek the resolving of one’s difficulties through the performance of an act or through the mediation of an individual.”
The World is a System of Cause & Effect
Allah has ordained this world to be a place of causes and means. Man cannot fulfill all his needs by himself. If he is thirsty, he cannot quench his thirst on his own. In order to quench his thirst, he must employ the “medium” of “water.” Allah has ordained that water shall be the intermediary through which thirst can be quenched. He has ordered man to take the help of water in order to quench his thirst. It is as clear as daylight that water is not “God.” Rather it is a creation of God. The ability to quench thirst is not a quality acquired by water itself. Rather this effect is bestowed to it by Allah. We, therefore, utilize this ability of water as a medium to quench our thirst. Same is the case in all aspects of life. Those who do not believe in God or do not have His proper recognition, seek the solution to their problems through some medium, and when their problems get solved, they express their gratitude to the intermediary while others begin to worship it. However, those who have belief in Allah and are blessed with His correct recognition, after having their problems solved through some medium, are grateful to their Creator. Thus after drinking water, they say “All praises are for Allah.”
It is the habit of some people to oppose and create misgivings and doubt. Particularly, where accepting a thing leads to the affirmation of many other matters which would lead to undue complications. So, the subject is twisted, for it to end there.
The belief in the existence and reappearance of Imam Mahdi (a.s.) is one such topic. If, his pure existence is recognized today then the entire chain of Imamate has to be acknowledged. The very sequence which ends with Imam Mahdi (a.s.) and begins with Imam All Ibne Abi Talib (a.s.).
Those informed about traditions cannot deny the belief in Imam Mahdi (a.s.) or his reappearance in the light of reliable and authentic traditions. They affirm the fact that Imam Mahdi (a.s.) will surely appear before the advent of Qiyamat. Rather, he will be born and appear but is presently not in existence. They put forward the doubt: Our affirmation to the fact that Imam Mahdi (a.s.) has been born in 255 A.H. and is present today awaiting the order of the Lord of the Worlds to reappear, then begets the question: Can a man of the present era, live such a long life? Such longevity is impossible. The mind rejects such a possibility. Hence the question of such a belief does not arise.
The question of the Longevity of Hazrat Wali-e-Asr (a.s.) is not something new. The answers to this question are available in the books written on him (a.s.). But, the new generation has neither the time nor the inclination to peruse these books. So, we present a few facts to make it clear that our belief is based on the sound foundation of reason and intellect.
Against Habit or Against Intellect?
Things that oppose habit and those that oppose intellect are two different precepts. Normally, people mix up the two. The polytheists of Makkah denied the Resurrection Day only because they had not witnessed the dead becoming alive.
And they say: What! when we have become lost in the earth, shall we then certainly be in a new creation? Nay! they are disbelievers in the meeting of their Lord.[1]
This is not a solid argument for denying Qiyamat. The only point is that they had not seen a dead man come back to life. So, they abstained from affirming the concept. When glad tidings were presented to Hazrat Ibrahim (a.s.) of the birth of a son, his wife commented:
She said: O wonder! Shall I bear a son when I am an extremely old woman and this my husband an extremely old man? Most surely this is a wonderful thing.[2]
But, the enlivening of the dead in Qiyamat is true. The birth of a child in the house of Ibrahim (a.s.) is also true. Neither is against intellect. Similarly, the life of a man beyond a thousand years is not in variance with intellect, only differs from habit. Rather, it is a present day reality.
Evident Examples
The best proof of the possibility of a thing is its existence. It is the Limitless Grace of the Almighty that examples of longevity abound to clarify all such doubts and fears. Such examples were present in past times and are in existence even today. Only a few are mentioned for the sake of brevity:
Sr. Names Age
Luqman Bin Aad 3500 years
Luqman Hakim 400 years
Hazrat Nuh (a.s.) 2500 years
Hazrat Adam (a.s.) 930 years
Hazrat Shees (a.s.) 912 years
Hazrat Khizr (a.s.) Alive
Hazrat Isa (a.s.) Alive
Only one example is enough to prove the possibility of a thing. There exist innumerable examples to prove the long life of Hazrat Wali-e-Asr (a.s.), so that it remains neither against intellect not against the Sunnah of God.
There is no limit to lifespan
Medical science has not come up with any research so far which limits the lifespan of an individual. Science has never stated, ‘A man cannot live beyond this age.’ On the contrary, research into the cures of various diseases suggests hope of survival till the last breath even in the most severe of conditions. Innumerable examples state the complete recovery of man from his death bed. If human lifespan was limited, then doctors would not have tried to save people and succeeded. The ongoing research in the abolition of diseases suggests the faith of the experts of medical science that human Life can be prolonged. Bernard Shaw observes: ‘It is a scientific reality that no limit has been fixed for human age. There can be no fixed limit to long life in humans’[3].
When we take stock of the global situation, we find that human age gets prolonged as science progresses. The average Indian lifespan was 44 years in 1901 which increased to 61 years in 2001. This is because science had not developed in 1901 and people died of various ailments. While as knowledge progressed and remedies discovered, the causes of death decreased and lifespan increased.
The average age in Japan today is 84 years and in Europe is 85 years. Whereas Africa, where life is difficult and knowledge is not widespread, the average is a meager 40 years. This makes it clear that as knowledge increases, so will the lifespan of humans. Apart from this, new research has proven that mans’ age depends upon factors like lineage, health, food and lifestyle.
If we look at the long life of Hazrat Wali-e-Asr (a.s.) keeping these facts in mind, we feel that his longevity is only natural. If we consider knowledge, then no secret is hidden from him.
Belief and action is part of his existence.
Genealogy: There is no lineage better than his family.
Health is the other name for balance or equilibrium. The stature of an infallible is high above that of a balanced personality.
Food: The flavors of this world can never attract him.
Lifestyle: Tension and anxiety are harmful to the body. The holy persona is elevated to the status of complete satisfaction (mutma’innah). We can never measure the contentment of the soul whose very mention is a source of reassurance to other people.
So, there is no doubt or basis in the light of scientific facts which would be an obstruction to his longevity. This is the reason that none of his ancestors died a natural death and were martyred. It also clarifies the fact as to why the Holy Prophet (s.a.w.a.s.) had limited his successors to twelve till the Day of Judgment. They are not ordinary mortals, but Divine representatives.
Please pay attention to the following:
The English researcher ‘Roger Bekis’ has put human Lifespan at a 1000 years.[4]
Another scientist states ‘Medical science can remove the obstacles to ageing through food. We hope to achieve a longer Lifespan than our ancestors.’[5]
Diamond Reeral observes, ‘All the parts of the body have the capacity for perpetual existence or at the very least for a lengthy period.’[6]
This type of research makes it clear that human life has no fixed limit and man can stay alive for a very Long period of time.
Divine Endowment
This entire discussion was one of normal circumstance, i.e. if a man cares for his health from his inception and is concerned about his food etc. then he can live for a long period of time. But, people who believe in Allah (Mighty and High be He) and have faith in His Omnipotence, do not harbour any doubt regarding His bestowal of everlasting life to someone. Numerous such examples have been cited in
Quran
The Fresh Fig
The Holy Quran has mentioned Hazrat Uzair (a.s.) as an example of Qiyamat in this world. Surah Baqarah states:
Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death?” So Allah caused him to die for a hundred years, then raised him to life Allah said: How long have you tarried? Uzair said: I have tarried a day, or a part of a day.” Said He: Nay! you have tarried a hundred years; then look at your food and drink years have not passed over it And look at your ass; and that We may make you a sign to men” And look at the bones, how We set them together, then clothed them with flesh So when it became clear to him, he said: I know that Allah has power over all things.[7]
The point of reflection in this incident is that a donkey is a tough animal while the items of food are delicate and perishable. But, the body of the donkey decays over the hundred year period while the foodstuff stays fresh.
They do not undergo any change. Is not clear that Allah, if He wishes, can keep a fragile object fresh out in the open for a period of 100 years while destroying a tough one? The people who accept the Longevity of Hazrat Wali-e-Asr (a.s.) have the belief that he is alive due to the bestowal of Allah and not only has the Lord granted him life but has kept him young too.
The Open Truth
The life of Hazrat Wali-e-Asr (a.s.) is not a coincidence. It is not an event which has taken place unexpectedly. Rather, his longevity is part of a plan and this was conveyed much before his birth.
The Almighty Allah has fixed the limit of the successors of Prophet Muhammad (s.a.w.a.s.) as twelve. It had been clarified by the Holy Prophet (s.a.w.a.s.) in traditions:
There will be twelve successors after me.
The number of the successors of the Prophet (s.a.w.a.s.) abiding until the day of Qiyamat is only twelve and none can change that.
In the Qaem, there is a Sunnah (tradition) from Nuh and that is longevity.[8]
It is narrated from Imam Ali Raza (a.s.):
His (al-Qaem (a.s.)) sign is that he will be old in age but youthful in appearance until the onlooker will estimate his age to be forty years or lesser. And from his signs is that he will not be affected by the passing of days and nights till his death.[9]
This is not a remote possibility, since the God Who can keep figs and grapes fresh for 100 years can easily keep His Proof and His Representative young.
Thus, the people who question the Longevity of Wali-e-Asr (a.s.) are only those do not believe in the Omnipotence of Allah nor in His Wisdom and Judgment.
When Masjid-e-Nabawi came up, Holy Prophet (s.a.w.s.) would initially give sermons reclining on a dried date tree trunk which was left in the courtyard of the mosque. But when number of people started to swell in the mosque, the companions, after a discussing it among themselves, decide to erect a pulpit for the Holy Prophet (s.a.w.s.) so that the people could see their beloved leader. Holy Prophet (s.a.w.s.), too, gave his permission, so a pulpit with couple of planks and a platform was built.
When the first Friday arrived, the Noble Messenger (s.a.w.s.) waded through the crowd, leaving the tree trunk behind and walked towards the pulpit. As he was about to mount on the pulpit, suddenly there the date tree trunk let out a loud wail much like how a mother weeps over a dead son. Hearing the heart-breaking cries of the tree trunk, even the crowds started to cry.
The Holy Prophet (s.a.w.s.) stepped down from the pulpit, put his arms around the tree, caressed it and said, “Don’t be disturbed,” and went towards the pulpit. He then said to the people, “Oh people! This dead tree is expressing its love and fondness for the Messenger of Allah and is getting upset due to this separation. But there are some who aren’t even slightly perturbed if they are close or far away from me. Had I not embraced it and caressed it would have cried like this until the Day of Judgment.”[1]
It is a point to stop and ponder. One lifeless tree began to cry aloud on getting separated from the Messenger (s.a.w.s.) that too when the Holy Prophet (s.a.w.s.) was well within its sight. What’s gone wrong with us that we aren’t even able to see the Imam of our time and are far away from him? Yet we are busy in our daily lives? We remember everything and everybody barring our Imam!
Sayed Kareem, a person who earned his living by sewing clothes, is counted amongst the fortunate ones, who had the blessings and honour to meet the divine representative of Allah in occultation. He would meet his Imam-e-Zamana (a.s.) in his humble room.
It’s written that one day Imam (a.s.) told this fortunate man:
“Sayed what will you do if you don’t see me for a week?”
Sayed Kareem replied, “Oh my master, I will die!”
Imam (a.s.) said, “If this wouldn’t have been the case then I wouldn’t come to meet you.”
Let other things be, but isn’t it true that if a few (not all) form a group of friends that craves and is restless for Imam (a.s.), then will it not be possible to see the reappearance?
Ours is a small story, of someone who has lost his father. We are like those children whose immature thought process doesn’t make them realize in how big a calamity they are trapped in. But those who are grown up and understand the depths of a tragedy express their empathy, as Imam Hasan al-Askari (a.s.) says, “More than losing one’s father, getting cutoff from his Imam with no means to reach him, is more severe form of orphanhood.”[2]
In some newspapers there is a column for missing people in which the details of those lost are carried alongside a photograph and contact details. In some cases they also promise to suitably reward those who find the missing person. Overall there is a sense of desperation in the tenor of those who are in search of loved ones.
Who amongst us is so distressed or anxious to find our Imam-e-Zamana (a.t.f.s.)? Is here a criterion to see him and find a place in his pious company?
Holy Prophet (s.a.w.a.) says:
“There’s none who keeps his faith in Allah but; the one who prefers me over himself, my progeny over his progeny, my family over his family, my life over his life.”[3]
What do we do if our child doesn’t come on time from the school? Surely, we don’t sit back and wait. We set out in the streets and lanes searching with the hope that all’s well and no untoward incident has occurred.
How many in the Shia community consider Imam-e-Zamana’s (a.t.f.s.) ghaibat to be a cause of grief and distress and wish to find a cure for this pain? How many people have you seen, who, albeit temporarily, have relinquished their lavishness in view of this affliction? Do you know of anyone who has forsaken his sleep, hunger or thirst even once in this cause?
If we were handed a questionnaire which asks us to list our needs priority-wise, then how many percent would put the reappearance of Imam (a.s.) right at the top?
If an angel descends from the skies and tells us, “I will certainly fulfill a wish of yours,” then how many of us will ask for our most important need: The reappearance of Imam Asr (a.s.)? When we go for ziyarat, at the times when our prayers are heard, at a time when our hearts are broken and tears are trickling down from our eyes, how many of us first pray for the reappearance of Imam (a.s.) then our needs?
In true sense, what spot does Imam-e-Asr (a.s.) occupy in our lives? In the main course or the margins? We must say, regretfully, that in some people’s life, our Master doesn’t find space even in the margins.
If someone invites us to his house, asks us to join him at the food table, we try our very best to reciprocate the affection he has shown towards us. Then what has happened to us, that we sit along with our kith and kin, with our fellow countrymen, with our friends and in fact with the entire creation of Allah due to Imam’s (a.s.) generosity break bread yet we are still not loyal to him?
It’s saddening to know that the youngsters of our community have more information about film stars, sports stars, external and internal affairs rather than their religious figureheads and in reality our personal and collective lives is bereft of Imam-e-Asr (a.s.).
Most Shias have unclear and very little knowledge about some part of twelfth Imam’s (a.s.) life. They may not be clear, in true sense, about the reason for Imam’s (a.s.) ghaibat and reappearance, but how much do they know about the other eleven Imams (a.s.) Continue reading →
In His Name And With The Remembrance Of His Last Hujjat (a.t.f.s.)
You may have, perhaps, come across individuals who in their mind conjure that the holy being of Imam-e-Zamana (a.t.f.s.) is like that person who will wield his sword blindly, will set off rivers of blood, will chop-off heads and will go on a carnage. More upsetting than this is the fact that these individuals pass-on their own way of thinking and blatantly erring mindset to others and thus tamper the benevolent being and the justice oriented persona of Imam (a.s.) in the minds and thoughts of others. Consequently, they instill fear in a large portion with regards to Imam’s (a.s.) blessed reappearance, which dissuades them to pray for his reappearance.
This is a big cruelty on a personality whose being is all about love, affection, compassion and mercy. Even certain religious individuals jokingly or due to lack of attention say negative things about Imam (a.s.). For instance they talk about Imam-e-Zamana’s sword slicing their throats or someone else’s.
On one radio program (In Iran), which was related to Hazrat Wali-e-Asr (a.t.f.s.), in one of their reports they tried to know the point of view of one of the schools of Tehran on the subject of reappearance. They discovered that 70 out of 100 students didn’t want Imam-e-Zamana (a.s.) to reappear. When they were asked the reasons for not wanting Imam (a.s.) to reappear, they said, “If Imam-e-Zamana (a.s.) comes he will behead us.”
This is a situation where one wants to shed tears of blood and wishes to tear the heart out. Can anything more distressing be imagined than this? Continue reading →
In The Name of Allah, The Most Beneficent, The Most Merciful
One of the verses of Holy Quran which with regards to Imam-e-Asr (a.t.f.s.) is proverbial among all and famous, which the Imam (a.s.) had himself recited in front of his noble father (a.s.) at the time of his birth and seven days after his birth, is the the fifth verse of Surah Qasas:
And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs.
Ameerul Momeneen (a.s.) explains the above verse in the following way:
The word ‘weak’ (مستضعفين) means Aale Muhammad (a.s.). Allah will make Mahdi reappear after a hard and rigorous period, who will give him honour and reverence and will humiliate, disgrace and despise them.[1]
It is narrated from Imam Jafar Sadeq (a.s.)
Holy Prophet (s.a.w.a.) looked at Imam Ali (a.s.) and his two sons Imam Hasan (a.s.) and Imam Husain (a.s.) and then he said crying: The two of you will be rendered helpless (مستضعفين).
Mufazzal narrates from Imam Jafar Sadiq (a.s.): I asked Imam (a.s.) what is the meaning of his sentence?
He (a.s.) said: Means that the two of you will be such an Imam who will be victims of tyranny. The Almighty Allah says: And We desired to bestow a favor — the example of this verse will found in our family till the Day of Judgment.[2]
The meaning of Mustazafeen is different from ‘to be weak.’ To be weak means one is feeble. But Mustazafeen is said to be that person who has been compelled or forced to become weak. The Ahle Bayt (a.s.) are and were in no way feeble.
But the pages of history bear testimony that they were forced to become weak by individuals who were worshippers of Taghoot (centers of disobedience) and thus they were deprived of their rights.
Anyway, those who mollify the weak and helpless and play a helping hand in the matters of the weaker ones and acknowledge Imam Mahdi (a.s.) as a hope for the weaker ones then they should not ignore the point that the chief or the foremost of all the weak ones is the holy being of Imam (a.s.) himself. And if Imam’s (a.s.) luminous being is made apparent then all the weak ones will find the way to salvation.
In The Name Of Allah, The Most Beneficent, The Most Merciful
My Master! My lonely and beleaguered Master! The distressed son of Fatemah! The chief of Aale Muhammad (a.s.)! The benevolent father of the universe!
I wish to discuss your loneliness. Aloneness that has continued for twelve hundred years. That loneliness over which the sky and the earth weep incessantly. That lonesomeness which even your followers fail to comprehend. That solitude over which your ancestors (a.s.) had grieved over even before your birth.
I am at loss and don’t know with which chapter to begin this ode. Which volume of this moving book should I pick. Which line, which page and which lesson should I read. This picture — of sorrow and loneliness — has weakened me.
Where do I begin? Should I express this saga in my own words or in someone else’s? Should I tell the past generations, complain with the present ones or the enemies? Should I make a complaint with the masses or the noble classes? Should I speak with those who offend you?[1] Should I talk to those who interpret your merciful and compassionate hands as hands that will shed blood? Should I protest with those who introduce your flashing sword in such a manner that even your friends feel intimidated? Or should I have a word with those who say you are not reachable for the masses? Or should I address those who feel seeing you is impossible? Or should I talk to those who invite people towards their desires in your name? Or should I talk to those who give hope to people of your coming but they themselves assume that your reappearance is far-off? Should I have a word with those who describe you as per their fancies and not as your holy being actually is? Should I complain to those who take your occultation as a state of your non-existence. Continue reading →
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?”
The Holy Quran is God’s last and complete Book. The Almighty Allah has revealed this Book in a lofty manner:
MAHDAVIYAT 