Imam Mahdi’s (a.t.f.s.) patience in Ghaibat

بسم الله الرحمن الرحيم

Given Imam Mahdi’s (a.s.) sorrow, which is expressed in a tawquee to Shaikh Mufeed (r.a.), it is evident that the ways to reach Imam Mahdi (a.t.f.s.) in the minor occultation were not followed and continues to be the same till date. As a consequence, the grief, sorrow and the sufferings on this honourable being keeps increasing by the day. The feeling of loneliness, oppression, alienation, negligence from others and the lack of recognition on part of the Shias towards the Divine Proof has prepared the residents of the heavens and earth to weep over Imam (a.t.f.s.).[1] It is true that many Infallible Imams (a.s.) were mourning on his isolation, innocence and occultation years, or even centuries before the birth of this honourable being.

Imam Sadeq (a.s.) was indeed seen sitting on the ground, lamenting like a mother who has lost her son. Tears rolled down his cheeks as he said: My dear! Your occultation has stolen my sleep and has troubled my heart. It has ruined the tranquility of my heart…My dear! Your occultation has brought on my being a life threatening catastrophe from which releasing oneself is difficult.[2]

Do you know that in the traditions of the Infallibles, the Shias and the lovers of Ahle Bayt (a.s.) have been encouraged to pray for the promised reappearance of Aale Muhammad (a.s.)? In the 1180 long years of this major occultation, the world is seeing oppression, injustice, sins and rampant innovations taking place. For every innocent blood that is being shed, or every drop of tear trickling down an orphan’s eye or from the eyes of the oppressed or for every sigh that comes out from the heart of an afflicted one — all these is under the gaze of Imam (a.s.) and these things are all the more disturbing for his already gloomy heart. Isn’t this the case? Isn’t it true that the sufferings and oppression of the Last Proof of Allah is more than the sorrows of all Ahle Bayt (a.s.)?

The pain, torture and tears of his respected mother who grieved in the house of sorrow (Baitul Huzn) following the death of her father Holy Prophet (s.a.w.s.) are indeed shattering and heart-breaking. But it lasted no more than couple of months. Ameerul Momineen (a.s.) loneliness and staying put in house too was restricted for a quarter of a century. The time Hazrat Imam Kazim (a.s.) spent in the prison, as documented, was at the most 21 years. But 1185 years have passed since the birth of Imam-e-Asr (a.t.f.s.) and this most capable and most courageous person is left wandering in occultation.

What patience! What perseverance and what great strength does he possess! How long and agonizing is this wait.

It is natural that when an individual from a family is arrested in difficulties then you will find that those associated with him or the people of his nation willing to help him at every step. They are worried and run from pillar to post to help him. They sacrifice their status and riches purely with the intention to rid him of his difficulties. These things, indeed have been regularly witnessed.

But doesn’t the Shia teachings and belief tell us that the Imam of the era

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The status of Imam-e-Zamana (a.t.f.s.) in our lives

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.)

Imam Mahdi (a.s.) and the remembrance of Imam Husain (a.s.)

In Ziyarat-e-Naahiyah, Imam-e-Zamana (a.s.) has remembered Imam Husain (a.s.) in these words:

‘You were to the Messenger (s.a.w.a.) a son, an authority on the Noble Quran and its saviour. You were the pillar and supporter of the nation. You were diligent in obeying your Lord, a protector of the covenant and the oath, kept away from the paths of the sinners; were excessive in your bowing and prostrations. You had turned your face from the enticements of the world like the one who is departing from it, looking upon it with fear.

(Behaar-ul-Anwaar, vol. 101, p. 239)

This is how Imam-e-Zamana (a.s.) has articulated ten qualities and specialties of his illustrious grandfather. The truth is that Imam Husain (a.s.) and Imam Mahdi (a.s.) share a special bond. They both share the same objective. Imam Husain (a.s.) desired to safeguard the religion while Imam-e-Zamana (a.s.) will enforce the religion in the entire world.

IN-SHA-ALLAH very soon!

Ghaibat — an era of confinement for Imam Mahdi (a.s.)

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A few traditions clearly talk about Imam (a.s.) being ‘bounded’ while in occultation. In some other instances, based on the discourses of the Infallibles (a.s.), it is indicated that Imam (a.s.) is ‘bounded’ as Imam Muhammad Baqir (a.s.) says:

The Master of Affairs will have four signs of four Prophets in him. The signs of Hazrat Moosa (a.s.), Hazrat Eisa (a.s.), Hazrat Yusuf (a.s.) and Hazrat Muhammad (s.a.w.s.).

The sign of Hazrat Moosa in him will be the fear and the distressed state. The sign of Yusuf (a.s.) in him will be like staying in confinement. The sign of Hazrat Eisa (a.s.) will be that the people will divided over giving him his right. Some will say he has died while others will say he hasn’t died and he will rise with the sword like Holy Prophet (s.a.w.a.s.).[1]

Imam Husain (a.s.), too, says:

“My ninth son (from his lineage) will have signs of Hazrat Yusuf (a.s.) and Hazrat Moosa (a.s.) in him.[2]

Based on this the Infallibles (a.s.), in their supplications, have prayed for Imam-e-Asr’s (a.t.f.s.) ‘deliverance’ (فرج) and ‘happiness.’

In one of his detailed supplications, which he taught to his companion Abdullah ibn Sinan on the day of Aashura, Imam Sadeq (a.s.) prayed:

اَللّٰهُمَّ وَ عَجِّلْ فَرَجَ آلَ مُحَمَّدٍ وَّاجْعَلْ صَلَوَاتِكَ عَلَيْهِمْ وَاسْتَنْقِذْهُمْ مِنْ اَيْدِى الْمُنَافِقِيْنَ وَالْمُضِلِّيْنَ وَالْكَفَرَةِ الْجَاحِدِيْنَ

O My Allah! Hasten the appearance of Aale Muhammad and keep Your benediction on them and save him from the hypocrites, deviants and spiteful disbelievers.[3]

Imam Muhammad Baqir (a.s.) says:

His resemblance with Yusuf (a.s.) is that, like how Allah had solved his problem in a moment [Hazrat Yusuf (a.s.) had rightly predicted the dream of the Egyptian emperor as a consequence he was released from prison). Similarly, the order of reappearance and waiting will be informed in a moment.[4]

In certain sentences of the salawat of Abul Hasan Zarrab from of Imam-e-Zamana (a.t.f.s.) it has come:

وَ خَلِّصْهُ مِنْ اَيْدِى الْجَبَّارِيْنَ

(O Allah), save him [Imam Mahdi (a.s.)] from the hands of the tyrants.

In his correspondences with Sheikh Mufeed (a.r.), Imam-e-Asr (a.t.f.s.) has used the words ‘فَمَا يَحْبِسُنَا’ which means that he has included the reprehensible actions and characters of his Shias for his confinement.

The moments of imprisonment passing in occultation

Pray that the duration of this time lessens

Every passing second of it is like being in jail

Have some sympathy on your lovers…O Master!

[1] Alamat wal Tabseerat 94

[2] Al Muhajjatul Al Baizaae, Tradition 4, Page 338

[3] Behaarul Anwaar 101-305; Sahife Mahdi 241-247

[4] Kamaluddin : 1-329 (chapter 32, Tradition 14)

Occultation — an era of Imam’s (a.s.) helplessness

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:

وَنُرِ‌يدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْ‌ضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِ‌ثِي

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.

[1] Al Ghaybat Shaykh Toosi : 113

[2] Maani al-Akhbaar : 79

Occultation (Ghaibat) — an era of oppression on Imam Mahdi (a.s.)

In The Name of Allah, The Most Beneficent, The Most Merciful

It has been narrated from Imam Muhammad Baqir (a.s.) that at the time of reappearance Imam Mahdi (a.t.f.s.) will send a Hashmite youth towards the inhabitants of Macca for the completion of argument. He will tell him:

Go to the dwellers of Macca and say: I am the representative of so and so who has sent me to you. He has said: We Ahle Bayt (a.s.) are a mercy, the rich deposits of prophetic mission and succession. We are from the family of Prophet Muhammad (s.a.w.a.s.) and the sons of Prophets (a.s.). We are the oppressed ones and victims of cruelty. We are sidelined. Since the time the Noble Messenger (s.a.w.a.s.) passed away our rights are being wasted. We seek assistance from you. You also come and help us.[1]

In another tradition fifth Imam (a.s.) revealed the excerpts of Imam-e-Asr’s (a.t.f.s.) speech near the Kaaba. He says:

(O People) I place Allah as a witness over you. I adjure everyone, who hears my speech today, to inform the absent of it. I ask you with the right of Allah, the right of His messenger and with my right, for I have a right of kinship to the messenger of Allah, to support us and to protect us from those, who have wronged us. We have been wronged, offended, expelled from our homes, separated from our families, deprived of our rights and our honor and virtues have been distorted by the evil people.[2]

Twelve hundred years of solitude! The loneliness of Imam Mahdi (a.t.f.s.)

 

 

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.