MAHDAVIYAT

The Belief in Awaited Saviour (a.t.f.s.)


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The benefits of praying for Imam Mahdi (a.s.)

There are numerous benefits of praying for Imam-e-Zamana (a.t.f.s) in this world as also in the hereafter. Here we enumerate a few of these benefits:

  1. Rewards in this world:
    To pray for Imam-e-Zamana (a.t.f.s) is in fact a way of being attached with the Holy Prophet (s.a.w.a). Imam Baqir (a.s) narrates‘Joining relations (Sil-e-Rahm) purifies the actions, increases wealth, wards off calamities, makes accounting easy, and postpones death.’

    (Beharul Anwaar vol. 47, p. 111)

    • Calamities are turned away and there is an increase in sustenance.
    • Our other supplications are answered because of it (praying for Imam-e-Zamana (a.t.f.s)).
    • It prepares a person for meeting Imam-e-Zamana (a.t.f.s) – whether he is awake or asleep.
    • It increases bounties.
    • Allah’s Help is always at hand for him and he is able to overpower his enemies. As Allah says in the Holy Quran‘If you help (the cause of) Allah, He will help you’

      (Surah Muhammad (42): Verse 7) (http://www.almuntazar.in/71/praying-for-imam-mahdi-atfs/)
    • The Shias will be revived at the time of Imam’s (a.t.f.s.) reappearance – as is mentioned in Dua-e-Ahad.
    • The Shias remain steadfast on religion and are secure from the corruptions of the last era.
    • The Shias are protected from divine chastisement.
    • The one who prays regularly for the early reappreance of Imam-e-Zamana (a.t.f.s) is considered like the one who has prepared the grounds for his reappearance.

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Imam Mahdi’s (a.t.f.s.) similarity to Hazrat Khizr (a.s.)

بسم الله الرحمن ارحيم و صلى الله عليك يا صاحب الزمان (ع) ادركنا

 

The subject of Khizr  (a.s.), that Allah prolonged his lifespan is having unanimity among the Shias and the Sunnis and a large number of traditions prove this. One such report is as follows:

In Biharul Anwar it is quoted from Manaqib from Dawood Riqqi that he said:

“Two of my brothers decided to travel for performing Ziarat. One of them was overwhelmed by thirst so much that he fell down from his mount and the other one also fell on his hands. But he got up from his place and recited the prayer and sought the help of Almighty Allah, the Holy Prophet (s.a.w.s.), Amirul Momineen (a.s.) and the Imams (a.s.). He uttered their names one by one till he came to the name of Ja’far bin Muhammad (a.s.), and he began to beseech and call out for His Eminence. Suddenly he saw a man standing beside him and asking: ‘What’s the problem?’ He related his circumstances to that gentleman. That person gave him a piece of wood and said: ‘Keep it between his (fellow traveler’s) lips.’  He complied with this and once he saw him open his eyes, he sat up, without feeling any thirst. They continued their journey and performed the Ziarat of the holy tomb.

And when they returned towards Kufa the one who had supplicated, traveled to Medina and went to Imam Sadiq (a.s.). His Eminence asked: ‘Sit down, how is your brother? Where is that (a piece of) wood?’ I politely replied: ‘O master, when my brother fell down in that condition I was extremely distraught and when the Almighty Allah returned his soul, due to being overjoyed I forgot the (piece of) wood/ His Eminence, Sadiq (a.s.) said: ‘When you were depressed by the condition of your brother, my brother, Khizr came to me. I sent you the piece of Tooba tree wood with him/ After that His Eminence turned to his servant and said: ‘Go and bring that container/ The servant went and brought it. His Eminence opened it and that same piece of wood came out. He showed it to that person who recognized it. Then the Imam returned it to its place.”515

Qaim (a.s.) is also such that the Almighty Allah gave him a long lifespan. Rather some traditions inform us that the wisdom behind the prolongation of Khizr’s life is that it should be a proof for the longevity of Qaim (a.s.). Shaykh Sadooq (q.s.) has mentioned a lengthy tradition in his book, Kamaluddin that we shall bring in Chapter Eighth, Insha Allah. In that report Imam Ja’far Sadiq (a.s.) says:

“And as for the Righteous Servant, Khizr (a.s.); the Almighty Allah bestowed him with a long lifespan not due to the fact that He had made him a Prophet, or because a book was revealed to him, nor that he brought a new Shariat nullifying the previous one, nor that He made him an Imam and required the people to follow him, nor because his obedience was compulsory. Rather it was because it was there in the knowledge of Allah, the Blessed and the High, that during occultation the age of Qaim (a.s.) would be prolonged to an extent that people would not believe it, and they would deny a long age, He prolonged the age of the Righteous Servant, Khizr (a.s.) without any justification, except that it be a basis for proving the age of Qaim (a.s.) so that the arguments and proofs of the opponents may be invalidated and that people may not have any argument against the Almighty Allah.”[1]

And also in the book of Kamaluddin it is narrated from Imam Ja’far Sadiq (a.s.) that he said: Continue reading


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What the Wahabbis say about Imam Mahdi (a.s.)

After propounding the Quran and traditional ar­guments there remains no doubt amongst the Muslims, irrespective of his religion either Sunni, Shiite, Wahabbi or non-Wahabbi, regarding the belief in imam al-Mahdi (a.s.) and it is proved beyond doubt that it is a genuine Islamic belief, but since the Wahabbi sect is having a very narrow-minded belief about some of the concepts of Islam hence from its very inception, it has been a butt of rebuke from the Muslim scholars, therefore we analyze in this brief study Wahabbiss point of view about Imam al-Mahdi (a.s). In fact, the following proofs will clarify that like other Muslim scholars Wahabbis Scholars also believe in the existence of al-Mahdi (Mahdaviyat) and they regard this belief as to the climax of the Islamic creed.

  1.  The Wahabbi sect is an offshoot of Ahlus-Sunnah and like other Muslims, believes in Koran and traditions, they also have faith in the traditions of Sehah-e-Sittah and other authentic books, Since the traditions pertaining to Imam al-Mahdi (a.s.) are quoted from the holy prophet (s.a.w.w.) and are found in abun­dance in the books of traditions, then they are bound to believe in imam al-Mahdi (a.s).
  2.  Ibn Taimiyyah (exp. 728 A.H.) was a Hanbali scholar in 7th- 8th century and known as the ideological leader of the Wahabbis, in his book ‘Minhaajus-Sunnah’ (that is a strong attack on Shiites), he considers the traditions regarding Hazrat al-Mahdi (a.s) as authentic and says about him as follows: ” Those traditions recorded by Abu Daawood, Tirmidhi, Ahmad Hanbal, and other traditionalists that there was a dispute over them in regard to the advent of Imam al-Mahdi (a.s) are all correct, for example, the tradition of the holy prophet (s.a.w.w.) that was related by Ibn Mas’ud as follows: “Even if a single day remains from the eve of doomsday, Allah the Almighty will prolong that day to such an extent till He raises a man from my household i.e. Ahlul-bait (a.s).”
  3.  Shamsuddin Mohammad bin Abi-Bakr is popularly known as ibn Qayme-aj-Jauzi (exp. 751 A.H.), a famous personality of the Hanbali sect, ardent follower and preacher of Ibn Taimiyah’s ideologies has compiled a complete book on the topic of imam al-Mahdi (a.s), he has adorned his book with the title of ‘Al-Mahdi’.
  4. The same scholar wrote another book named ‘Al- Munaar Al Munif Fis-Sahih Waz Zaeef that is actually an explanation of Ibn Jauzi’s book ‘Al-Mauzoo’aat’, he quoted some traditions about Imam al-Mahdi (a.s) and also the debate over their authenticity in chapter 15 of this book from page 326 to 344, he concluded that all traditions that are in regard of Imam al-Mahdi (a.s.) are genuine and completely part of the Islamic tradition, he also wrote in the same book while quoting from the book of ‘Abdul Hussein Aberi ‘ that: “The tradi­tions regarding Imam al-Mahdi (a.s.) are plenty (Mutawatir) and abundantly that proves he will be from the progeny of the Holy Prophet (s.a.w.w) .”
  5. Allamah Mohammad bin Ali Shaukani (exp. 1250 A.H.) was formerly a Zaidi who later after con­vertion to Wahabbissm became the Wahabbiss prolific preacher in Yemen, he was such a staunch believer in Mah­daviyat (believe in the existence of al-Mahdi a.s.) to the extent that he wrote a complete book on this subject named ‘Al-Tauzeeh Fi Tawatir Ma Ja’aa Fil-Mahdi wad-Dajjal wal Maseeh, The above-mentioned book serves as a major source of reference for most of the scholars, there is need for attention to the following sentence from the mentioned book: “Those narrated traditions in regard to Hazrat al-Mahdi (a.s.) are so numerous that can suffice that one that possesses little faith and justice.”
  6. Shaikh Abdul Mohsin bin Ahmad Abbad, a learned professor of the Wahabbis university of Medina wrote a book named ‘Aqidato Ahle-Sunnat wal-Asar Fil Mahdi Al-Muntazar’ in which he has debated that the belief in Mahdaviyat is not confined only to Shiites rather it is pure Islamic ideology, the traditions in regard to Mahdawiyah are con­tinuous while believing in Hazrat Imam al-Mahdi (a.s.) is also fundamental. Hazrat al-Mahdi (a.s.) is from the progeny of Fatima Zahra (a.s) and she is going to appear in the last era of the world Moreover he has enlisted the names of one-hundred and twenty-six companions who have quoted the traditions regarding imam al-Mahdi(a.s.), thirty-eight among them are notable scholars and traditionalists that related the traditions that four of them are the compilers of the Sihah Sitah i.e. the six authentic traditional books of Ahlus-Sunnah, he also mentioned the names of the renowned Sunni scholars that wrote books on this subject.
  7. Sheikh Abbad wrote another book to refute the book of his Kuwaiti contemporary scholar named Sheikh Abdullahi bin Zaid that made some objections harshly to the said belief, the above-mentioned book is named: “Ar-Raddo Ala Man Kazeba bil Ahadith As Sahiha fil Mahdi.” In this study, firstly the vitriol objections of the Kuwaiti writer are quoted word to word then after been acquainted with them he gave the replies that matched them i.e. the objections.

While keeping these facts in mind is there anyone among the Muslims that can doubt the truthfulness of this belief? Is it possible that someone should claim to be a Muslim without believing in this fundamental creed?

May Allah help us in following the right path (amen).

 

 


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Baab, Azal, Bahaullah

For almost 175 years now, Baab, Azal, and Bahaullah have been regarded as manifestations of God. In the garb of this fake label, a small bunch of greedy and self-covetous followers are trying to destroy Shi’ism and Islam. Therefore, the first claimant of this sect is Mirza Ali Muhammad son of Mirza Raza Bazaz Shirazi. He is the person who is called as The Baab (Gate). He is the foundation stone of the Azali and Baha’i sects. Both these sects claim that the Baab had prophesized the arrival of Mirza Yahya ‘Subh Azal’ and Mirza Hussain Ali ‘Bahaullah.’

These people say that the Baab was a prophet of God and a bringer of glad tidings. Sometimes, they address Subh Azal and Bahaullah as a prophet and at times god. A group of Baha’is call the Baab as Qaem Aale Muhammad and see Bahaullah as the second coming of the Messiah. At this point in time, we don’t have any argument to offer on what their glorious names are. We are only interested in doing a reality check of the Azalis and the Baha’is which rests on Mirza Ali Baab. Thus, when the claims of being a harbinger of glad tidings will fall on its face in the light of their very own works (which will be presented later), the contentions of Azalis and the Baha’is, too, will consequentially become invalid as these branches have emerged from that root.


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Imam Mahdi (a.s.) and Holy Quran

بسم الله الرحمن الرحيم

The Holy Quran is God’s last and complete Book. The Almighty Allah has revealed this Book in a lofty manner:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ

And We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit[1].

وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُّبِينٍ

Nor anything in the world either wet or dry, that is not kept recorded in the self-evident Book[2]

 

All things have been mentioned in the Holy Quran. But, the Almighty has not revealed the Quran in isolation; rather He has appointed a teacher for it.

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

We have revealed the Quran to you so that you could tell the people what has been revealed to them and so that perhaps they will think.[3]

At another place, it is mentioned:

وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُواْ فِيهِ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

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


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Tawassul with Hazrat WaIi-e-Asr (a.t.f.s.)

بسم الله الر حمن الرحيم

Literal meaning of Tawassul

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.”

The Holy Quran and Tawassul

Allah says in the Holy Quran: Continue reading


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Hazrat Wali-e-Asr (a.s.) and Long Life

بسم الله الرحمن الرحيم

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.

 

وَقَالُوا أَئِذَا ضَلَلْنَا فِي الْأَرْضِ أَئِنَّا لَفِي خَلْقٍ جَدِيدٍ بَلْ هُم بِلِقَاء رَبِّهِمْ كَافِرُونَ

 

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:

قَالَتْ يَا وَيْلَتَى أَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـذَا بَعْلِي شَيْخًا إِنَّ هَـذَا لَشَيْءٌ عَجِيبٌ

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

  1. Luqman Bin Aad                    3500 years
  2. Luqman Hakim                        400 years
  3. Hazrat Nuh (a.s.)                   2500 years
  4. Hazrat Adam (a.s.)                  930 years
  5. Hazrat Shees (a.s.)                  912 years
  6. Hazrat Khizr (a.s.)                   Alive
  7. 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.

  1. 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.

  1. 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.

فِىْ الْقَائِم سُنَّةٌ مِنْ نُوْحٍ وَهُوَ طُوْلِ الْعُمْرِ

 

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.

[1] Surah Sajdah (32) : verse 10

[2] Surah Hud (11): verse 72

[3] Umral. Mahdi bainat lime wal Adyan, pg.6

 

[4] MajIa’ Danishmand, saat 6, shumara I

[5] Rahi Lau’e Hayate Nau, pg.6

[6] Majla’ Macintoff, juz 3, saal 59.

 

[7] Surah Baqarah (2) : verse 259

[8] Kamaaluddin, pg. 322, Trad.4 a 5; pg. 524, Trad. 5

[9] Kamaaluddin, pg.652


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Deception of Shaytan

بسم الله الرحمن الرحيم

Some people feel that before praying for reappearance it is necessary to purify oneself in order to make one eligible for supplication.  It is a great mistake and it is possible that it is instigation of Shaytan, so that by involving in obtaining of eligibility, he might seize the moments of opportunity and the eligibility is also not gained. In addition to that we should remember that supplication is an important part of eligibility and purification of self. Are Ahle Bayt (a.s.) not essence of the verse of purification? There is no way of getting attached to this pure family except through purification of self.

When the Shaytan was expelled by Allah he beseeched Allah to grant him respite till the end of the world as a recompense for thousands of years of his worship. Shaytan requested Allah: O Lord, give me respite till the day the creatures are raised. The Almighty Allah said: You are given respite till the known hour.[1]

Imam Muhammad Baqir (a.s.) says regarding the death of Shaytan at the time of reappearance:

“In the holy verse the ‘known hour’ implies the advent of the Qaim of Aale Muhammad (a.s.), when he would stage an uprising, Iblees would come near Masjid Kufa dragging on his knees and he would be saying: Woe upon this time. He would be caught by his forelocks and beheaded. That is the known hour, when his tenure would end.”

Imam Ali Raza (a.s.) also says in the exegesis of this verse:

“When everyone would know the time of the death of Shaytan is the time of the reappearance of the Qaim.”[2]

It is because of this that the Shaytan in all his attacks and excuses and through his helpers tries to turn away the attention of people from Imam Zamana (a.s.) and all his efforts are focused on delaying the time of reappearance.

[1] Surah Hijr 15: 32-39.

[2] Kamaluddin, 2:371, Chap. 35, Tr. 5.


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When will Imam Mahdi (atfs) reappear?

بسم الله الرحمن الرحيم

One of the conditions of the reappearance of the Imam Mahdi (a.s.) is social and global readiness.  Before the reappearance of the Imam of Time, tyranny, oppression and injustice permeate the world; bloody wars are fought among nations and countries, and the earth is crammed with dead bodies. Imam Sadeq (a.s.) says:  “The Imam of Time shall not reappear unless two third (2/3) of the people are killed.” Then he was asked: “How many people will survive?” The Imam said: “Are you not pleased to be of the one third (1/3) of the remnant?”

During that time, there will be no security for the lives and property of people. The roads are unsafe; fear and horror will permeate the society; there will be sudden deaths throughout the human society.  Imam Ali (a.s.): There are signs for the reappearance of Mahdi (atfs) including extensive and remorseless killings, fast and consecutive deaths and spread of epidemics.

According to the narrations, during that age, the innocent children will be killed in the most brutal way by the oppressive rulers.  Deadly diseases will spread all over.   In such a difficult circumstance, hopelessness will engulf the society and death will be regarded as the best divine gift, and the only wish of the people would be to die. In that time, the people will yearn for death due to brutality and aggressions.

In such a circumstance in which the hearts of the people turn towards Allah are prepared for the universal revolution and this heavenly glad-tiding echoes outs in every nook and corner of the world: ‘O people of the world, the time of the reign of the tyrants have come to an end and Mahdi has reappeared. This heavenly call once again blows a new spirit into the body of people making their lives full of love, faith, liveliness and vigor.

Thus, one of the conditions necessary for the reappearance of the Imam of Time (may Allah hasten his reappearance) is social preparation which means that when the people get tired of injustice, tyranny and the available systems in the world and they taste the bitterness of the material life in a way such that despair and hopelessness take all over the world and people become prepared for a faith-based revolution.  In such a circumstance, the Imam of Time (a.s.) will reappear.

(Courtesy: Imamalmahdi.com)


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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 Continue reading