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

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Allah will take revenge against his enemies through him

Muhammad ibn Ibrahim ibn Ishaq al-Taliqani narrated that Muhammad ibn Hammam quoted on the authority of Ahmad ibn Bondar, on the authority of Muhammad ibn Abi Umayr, on the authority of Ahmad ibn Hilal, on the authority of Muhammad ibn Abi Umayr, on the authority of al-Mufadhdhall ibn Umar, on the authority of As-Sadiq Ja’far ibn Muhammad (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of the Ameerul Momineen (a.s.) that Allah’s Prophet (S) said, “When I was taken for the Ascension to the heavens, my Lord – the Exalted the Magnificent — revealed this to me by saying, “O Muhammad! I looked upon the Earth and chose you — a Look! I chose you from among them. Then I appointed you as the Prophet. I derived a name from My Name. I am Mahmood (praised one) and you are Muhammad. Then I looked a second time and chose Ali from among them and established him as your Trustee, Successor, the spouse of your daughter, the father of your progeny. I derived for him a name from my Names. I am Ali the Highest, and he is Ali. I established Fatima, Al-Hassan and Al-Husayn from your light. Then I offered (the acceptance of) their absolute authority (Wilayat) to the angels. Whoever accepted it is from those Nearest to God. O Muhammad! If anyone worships Me to the extent that he cuts himself off from everything, and only his bones remain and becomes like an old leather skin but dies while denying their Wilayat, I will not place him in My Paradise, and I will not cover him under My Throne. O Muhammad! Do you like to see them?”

Then I said, “Yes, my Lord!” Then the Honorable the Exalted God said, “Raise your head.” Then I raised my head and encountered the rays of light from Ali, Fatima, Al-Hassan, Al-Husayn, Ali ibn Al-Husayn, Muhammad ibn Ali, Ja’far ibn Muhammad, Musa ibn Ja’far, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, Al-Hassan ibn Ali, and al-Hujjat ibn Al-Hassan — Al Qaem in their midst shining like a shining star.

I said, “O Lord! Who are they?” God said, “They are the Divine Leaders, and this one is the Qaem who will make legitimate what I have allowed and will forbid what I have forbidden. I will take revenge against My enemies through him. He is the Comfort for My friends. He is the one who will pacify the hearts of your followers from the oppressors, the refuters and the atheists. He will take Lat and ‘Uzza fresh out of the ground and burn them. Indeed, the sedition which these two brought for the people is more than the sedition of the calf, and the Samiri.”

Reference: Uyun Akhbar Ar-Ridha Volume 1by Sh. Saduq (May Allah Sanctify his grave)


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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.

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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) (
    • 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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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


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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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

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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.


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)

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

Bisme Ta’ala

imam_mahdi__pbuh__by_tarhmazhabi-d562f0oSome 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: Continue reading

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State of fake imams on the day of judgment

بسم الله الرحمن الرحيم

وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّـهِ وُجُوهُهُم مُّسْوَدَّةٌ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْمُتَكَبِّرِينَ

Ref: Zumar (39) 60

Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Hameed bin Ziyad from Ja’far bin Issma’eel al-Minqari from al-Husayn bin Ahmad al-Muqri’ from Younus bin Dhabyan that Imam Abu Abdullah as-Sadiq (s) had said when talking about the Qur’anic verse, “And on the day of resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an abode for the proud:”[1]
“It talks about those, who pretend to be imams but they are not.”[2]

[1] Qur’an, 39:60.

[2] Biharul Anwar, vol.25 p.113.

Imam Ja’far as-Sadiq (s) says:

“There are three persons, whom Allah will not speak to on the Day of Resurrection, nor will He look upon nor will He purify and shall have a painful chastisement; one, who pretends that he is an imam but he is not, the other one is he, who claims that the real imam is not an imam and the third one is he, who claims that these two persons are faithful Muslims.”[1]

[1] Biharul Anwar, vol.25 p.113.

Imam Abu Ja’far al-Baqir (s) says:

“Every banner that is raised before the banner of al-Qa’im will be of an oppressive arrogant.”[1]

[1] Biharul Anwar, vol.25 p.114.

Abu Abdullah Ja’far bin Muhammad as-Sadiq (s) says:

“Whoever invites people to follow him and there is someone better than him among people, is a deviate and heretic and whoever pretends that he is an imam inspired by Allah, is an unbeliever.”[1]

After all, what about those, who have pretended to be imams whereas, in fact, they are not, who have denied one of the inspired imams and who have claimed that they, who have done so, are still faithful Muslims? Have they not been among those, whom Allah will never speak to, will never look on and will prepare the painful torment for on the Day of Resurrection? Have they not been among the unbelievers and the polytheists?

[1] Biharul Anwar, vol.25 p.115.

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



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

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

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

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

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

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

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

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

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

Imam Muhammad Baqir (a.s.) says:

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

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

وَ خَلِّصْهُ مِنْ اَيْدِى الْجَبَّارِيْنَ

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

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

The moments of imprisonment passing in occultation

Pray that the duration of this time lessens

Every passing second of it is like being in jail

Have some sympathy on your lovers…O Master!

[1] Alamat wal Tabseerat 94

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

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

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

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

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

imam_mahdi_by_zhrza-d69zh0bOne 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