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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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:

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.

2. 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

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.

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)

The Messenger of Allah (s.a.w.s.) says

Jabir bin Yazid Jofi narrated from Jabir bin Abdullah Ansari that he said: The Messenger of Allah (s.a.w.s.) said:

“Mahdi is from my descendants. His name is my name and his agnomen (Kunniyat) is my agnomen. He most closely resembles me in appearance and behavior than all other people. There will be occultation (Ghaibat) and confusion for him. So much so that people will deviate from their religion. Then a time will come when he would appear like a shooting star and he will fill the earth with equity and justice just as it would be brimming with injustice and oppression.

 

Oh Allah! Hasten the reappearance of Your Last Hujjat And Forsake Us Not!

Prophet Muhammad (s) says:

Abi Abdullah (a.s.) narrates from his forefathers that the Messenger of Allah (s.a.w.s.) said:

“Surely Allah, Mighty and Glorified be He, chose Friday from the days, the month  of  Ramadan  from  the  months,  the  Night  of  Power  (Lailatul Qadr)  from  the nights, chose me from all the Prophets and chose Ali (a.s.) from me. He granted him (Ali) superiority  over all the successors.  From  Ali (a.s.)  He chose  Hasan (a.s.) and Husain (a.s.) and from Husain (a.s.), He chose the successors from his descendants.  They  (descendants)  will  dispel  the  distortion  of the  exaggerators  from the Quran,  the plagiarism  of the liars and the interpretation  of the deviated ones. The ninth of them is their Qaim (a.t.f.s.) and he is their apparent and their concealed.”

 

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.)

Ghaibat – In the light of Holy Quran

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

Numerous ayats of the Holy Quran mention about the Ghaibat of previous Prophets (a.s.) as well as Imam-e-Zamana (a.s.).

Holy Quran itself says:

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ

And with Him are the keys of the unseen treasures — none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.

(Anam: 59)

But to understand everything about Quran, Allah has sent Prophets (a.s.).

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ

“We revealed to you the Book so that you may explain to them what has been revealed.”

(Surah Nahl: 44)

About 200 ayats of Quran are connected to the topic of Mahdaviyat. Here we will discuss five ayats.

2:1-3

الم ﴿١﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ ﴿٢﴾ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“This book, there is no doubt in it is a guide to those who guard against evil. Those who believe in the ghaib and keep up prayer and spend out what we have given them.”

Under this ayat, Yahya bin Abil Qasim narrates from Imam Jafar Sadiq (a.s.). Imam (a.s.) says, “Muttaqee’ implies the shia of Ameerul Momeneen Ali ibn Abi Taleb (a.s.) and ‘Ghaib’ implies to Imam Zamana (i.e. Imam Zamana will be in Ghaibat). And then he (a.s.) quoted another ayat, ‘And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah therefore wait; surely I too with you am of those who wait. (Yunus: 20)

(Kamaluddin, 1/18, Yanabial Mawwadda 508)

Discussion of Imam Mahdi (a.t.f.s.) in Yanaabi’ al-Mawaddah

Bisme Ta’ala

Some people harbor the misconception that the belief in Imam Mahdi (a.t.f.s.) is restricted to Shias, who fabricated such beliefs after facing several setbacks in history. However, on studying the books of Ahle Tasannun, we find that their extremely reliable books are replete with the mention of Imam Mahdi (a.t.f.s.). These books not only talk about Imam Mahdi (a.t.f.s.)’s reappearance in the last era but also outline his characteristics in great detail. Also several reliable scholars have written series of books on this topic and this continues till date.

(Interested readers may refer ‘Imam Mahdi (a.s.) in Traditions of Ahle Sunnah’ for details.)

The book Yanaabi’ al-Mawaddah Fi Shamaael al-Rasool (s.a.w.a.) wa Ahl al-Bait (a.s.) too is one such book written by a Hanafi scholar from Ahle Tasannun. His name was Hafiz Sulaymaan Ibn Ibrahim al-Qundoozi al-Hanafi al Balkhi. He was born in 1220 A.H. and expired in 1270 A.H. in Constantinople. In this book Shaikh Sulaymaan Qundoozi has collected traditions which mention the excellences of the Ahle Bait (a.s.). Moreover, he has devoted several chapters to Imamate of Imam Mahdi (a.s.) which we shall discuss in this brief article.

In the second volume of his book Shaikh Sulaymaan Qundoozi has devoted several chapters to Imam Mahdi (a.t.f.s.). Here, we will mention one tradition from each of them.

Chapter 71: Kitab al-Muhajjah contains conditions at the time of the reappearance of Imam Mahdi (a.t.f.s.) citing verses of the Holy Quran.

Tradition: Imam Sadiq (a.s.) while explaining the verse of Holy Quran (Surah Aale Imran (3): Verse 38), “And everything that in the heavens and the earth shall submit to Him willingly or unwillingly” says: