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:

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:

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

Imam Mahdi is the remover of all misfortunes

In His Name And With The Remembrance Of His Last Hujjat (a.t.f.s.)

You may have, perhaps, come across individuals who in their mind conjure that the holy being of Imam-e-Zamana (a.t.f.s.) is like that person who will wield his sword blindly, will set off rivers of blood, will chop-off heads and will go on a carnage. More upsetting than this is the fact that these individuals pass-on their own way of thinking and blatantly erring mindset to others and thus tamper the benevolent being and the justice oriented persona of Imam (a.s.) in the minds and thoughts of others. Consequently, they instill fear in a large portion with regards to Imam’s (a.s.) blessed reappearance, which dissuades them to pray for his reappearance.

This is a big cruelty on a personality whose being is all about love, affection, compassion and mercy. Even certain religious individuals jokingly or due to lack of attention say negative things about Imam (a.s.). For instance they talk about Imam-e-Zamana’s sword slicing their throats or someone else’s.

On one radio program (In Iran), which was related to Hazrat Wali-e-Asr (a.t.f.s.), in one of their reports they tried to know the point of view of one of the schools of Tehran on the subject of reappearance. They discovered that 70 out of 100 students didn’t want Imam-e-Zamana (a.s.) to reappear. When they were asked the reasons for not wanting Imam (a.s.) to reappear, they said, “If Imam-e-Zamana (a.s.) comes he will behead us.”

This is a situation where one wants to shed tears of blood and wishes to tear the heart out. Can anything more distressing be imagined than this?

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.