Those who are waiting for Imam Mahdi (a.s.)

عَنْ أَبِي جَعْفَرٍ ع قَالَ: دَخَلْنَا عَلَيْهِ جَمَاعَةً… وَ اعْلَمُوا أَنَّ الْمُنْتَظِرَ لِهَذَا الْأَمْرِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَدْرَكَ قَائِمَنَا فَخَرَجَ مَعَهُ فَقَتَلَ عَدُوَّنَا كَانَ لَهُ مِثْلُ أَجْرِ عِشْرِينَ شَهِيداً وَ مَنْ قُتِلَ مَعَ قَائِمِنَا كَانَ لَهُ مِثْلُ أَجْرِ خَمْسَةٍ وَ عِشْرِينَ شَهِيداً.

---

Imam Muhammad al-Baqir (peace be upon him) says: You must know that those waiting for this matter (coming of Imam al-Mahdi, May Allah hasten his reapperance) have a reward like those who fast all the time and pray every night. Whoever will find himself with our al-Qaim (al-Mahdi) and will come out with him to do away with our enemies, he will have a reward equal to that for twenty martyrs and whoever will be killed supporting our Al Qa’im, his reward will be equal to that of fifteen martyrs.

^{Ref: AL-Kafi, vol 2, page 222, tradition #4.}

Advertisement

Our sins are the reason for our being far from our Imam (a.s.)

وَ فِي خَبَرِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ الْأَهْوَازِيِّ الْمَرْوِيِّ فِي إِكْمَالِ الدِّينِ وَ غَيْبَةِ الشَّيْخِ‏ وَ مُسْنَدِ فَاطِمَةَ ع لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ وَ فِي لَفْظِ الْأَخِيرِ أَنَّهُ قَالَ لَهُ الْفَتَى الَّذِي لَقِيَهُ عِنْدَ بَابِ الْكَعْبَةِ وَ أَوْصَلَهُ إِلَى الْإِمَامِ ع مَا الَّذِي تُرِيدُ يَا أَبَا الْحَسَنِ قَالَ الْإِمَامَ الْمَحْجُوبَ عَنِ الْعَالِمِ قَالَ مَا هُوَ مَحْجُوبٌ عَنْكُمْ وَ لَكِنْ حَجَبَهُ سُوءُ أَعْمَالِكُمْ الْخَبَر

---

In Ali Ibn Mahziyaar’s journey to the House of Allah in the hope of meeting the Imam of his time, a youth who was among the close servants of Imam-e-Zamaana (may Allah hasten his reappearance) and his messenger, asked Ali Ibn Mahziyaar, “What do you want, O Aba al-Hasan?” He replied, “I am after an Imam who is hidden from the eyes of the people of the world.” The messenger responded: “He is not concealed from you. But your bad deeds have hidden him from you.”

Reference: Behar al-Anwaar, vol 53, page 321

Signs of reappearance

From Kefaayat al-Asar: Informed us Abu Abdillah Ahmad Ibn (Abi Abdillah Ahmad Ibn) Muhammad Ibn Obaidillah, from Abu Taalib Obaidullah Ibn Ahmad Ibn Ya’qoob Ibn Nasr al-Anbari, from Ahmad Ibn Muhammad Ibn Masrooq, from Abdullah Ibn Shabeeb, fromMuhammad Ibn Ziyaad al-Haashemi,from Sufyaan Ibn Oyaynah (from Imraan Ibn Dawood) from Muhammad Ibn al-Hanafiyyah from:
Ameer al-Momineen Ali (a.s.): “I heard the Messenger of Allah (s.a.w.a.) that Allah – Blessed and High be He – said” I will certainly punish all the subjects who come close to the obedience of an Imam who is not from Me (i.e., not appointed by Me) even if these subjects are by themselves good-doers. And I will certainly have mercy on all the subjects who come close to a just Imam from Me even if the subjects are by themselves neither good doers nor God-fearing.”
Then he (s.a.w.a.) told me: O Ali! You are the Imam and the Caliph after me. Your war is my war, and your peace is my peace. You are the father of my two grandsons, and the husband of my daughter. From your offspring will be the purified Imams. Then, I am the Chief of the Prophets [and you are the Chief of the successors; I and you are from one tree]. If we were not there, Allah would not have created the Paradise, the Hell, the Prophets and the angels.” Ali (a.s.) says, ‘I asked, ‘O Messenger of Allah!
So, are we superior to the angels?’ He (s.a.w.a.) replied, ‘O Ali! We are the best of Allah’s creations in the entire expanse of the earth. We are better than the proximate angels.
How can we not be better than them while we preceded them in Allah’s recognition and His monotheism? Through us, they recognized Allah; through us, they worshipped Allah; through us, they were guided to the path towards Allah’s recognition. O Ali! You are from me and I am from you. You are my brother and my vizier. When I die, malice towards you will appear in the hearts of some people. Consequently, soon after me, there will be a massive and uprooting mischief, in which every confidante and insider will fall. This will occur during the absence of your fifth Shia from your seventh offspring. The inhabitants of the sky and the earth will grieve for his absence. Then how many of the believers – men and women – will be regretful, aggrieved and confused on account of his absence?
Thereafter, he (s.a.w.a.) put down his head for some time, then raised it and said: ‘By my father and my mother! His name will be my name, and he will be similar to me and (Prophet) Moses Ibn Imran. On him will be the robe(s) of light lit up from the rays of divine holiness. As if I am despairing of those who were there. Then, a caller will call out which will be heard from far like it will be heard from near, (a call) that will be mercy for the believers and punishment for the hypocrites.
I asked, ‘What will that voice be?’ He (s.a.w.a.) responded, ‘Three voices in the month of Rajab. The first will announce: “Beware! The curse of Allah is upon the unjusts.” The second will be, “The near
event draws nigh.” and thirdly, you will see a full moon in display along with the rays of the sun, calling out, “Now, Allah has indeed sent so and so – narrating his genealogy till Ali (a.s.) – in which is the destruction of the oppressors.”At this juncture will be the salvation, Allah will cure their hearts and dispel the anger of their hearts”. I asked, ‘O Messenger of Allah! How many Imams will be there after me?’ He (s.a.w.a.) replied, ‘There will be nine after Husain (a.s.) and the ninth will be their Qaem’.”

Ref: Muntakhabul Asar, page 14

Those who deny Qaem (a.s.)

Fawaaed al-Akhbaar more famous as Ma’ani al-Akhbaar: Narrated unto us Muhammad Ibn al-Hasan, Abu Abdillah al-Husain Ibn Muhammad, Ismaaeel Ibn Abi Owais (Awkas), Maalek Ibn Anas, and Muhammad Ibn al-Munkadir from Jaaber Ibn Abdullah (r.a.) who reports that the Messenger of Allah (s.a.w.a.) said, “One who denies the rise of the Mahdi, indeed he has disbelieved on what has been revealed on Muhammad (s.a.w.a.). One who denies the descent of Eisa Ibn Maryam (a.s.), indeed he has disbelieved. One who denies the emergence of the Dajjaal, indeed he has disbelieved. Whoever does not believe that destiny, both good or evil, is from God – Mighty and Majestic – has indeed disbelieved. For surely, Jibraeel has informed me that Allah – the High – says, ‘Whoever does not believe that destiny, both good or evil, is from God, he should take a lord other than me’!

Tradition

كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنِ الْفَزَارِيِّ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنِ ابْنِ الْبَطَائِنِيِ‏[1] عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُ‏ قَالَ فِي الْآفَاقِ انْتِقَاصُ الْأَطْرَافِ عَلَيْهِمْ وَ فِي أَنْفُسِهِمْ بِالْمَسْخِ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْقَائِمُ ع‏[2].

---

[1] ( 2) في المصدر: عن الحسن بن عليّ بن أبي حمزة عن أبيه.

[2] ( 3) كنز الفوائد: 283 فيه:[ انه الحق اي انه القائم عليه السلام‏] و الآية: فى فصلت: 53

From Imam Jafar as-Sadeq (a.s.) regarding the words of the Mighty and Majestic: We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth (41:53). He (a.s.) said the lessening of the limit of the horizons upon them and in them a transformation until it becomes clear to them that it is Al-Qaem (a.j.t.f.s.).

Ref: Behaar al-Anwaar v 24, p 164

Tradition

Imam Baqir (a.s.) informed: When our Qaim arises, he will put his hand over the heads of the people, by which their intellects will be brought together and their manners will be perfected.

Behaar al-Anwaar v 52 p 328

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.

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).

 

 

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.

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: