‘Mahdi is from my descendants’

Prophet Muhammad (peace be upon him and his progeny) informed his companion Jabir ibn Abdullah Al Ansari (May Allah’s mercy be on him)

“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 and confusion for him. So much so that people will deviate from their religion. Then a time will come when he will appear like a shooting star and he will fill up the earth with equity and justice just as it will be filled with injustice and oppression.”

Kamaluddin Wa Tamamun Nemah, Vol 1 page 300

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Baab, Azal, Bahaullah

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

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

Will Imam Mahdi bring a new shariah?

The Baha’is in order to rationalize the new ‘Shariah’ (code of laws) brought by the Bab claim that it was prophesized in Islam that the Mahdi will rise with a new law. To justify this, they quote the following traditions.

Imam Baqir (as) said, “When the Qaem appears, he will invite the people to a new mission (amre’ jadid) as the Holy Prophet (saw) has invited the people to a new mission. Islam has begun strange (gharib) and it will return strange as it has begun”

(Ref: Behar, volume 52, page 366)

In another tradition, Imam Sadiq (as) said, “Islam has begun strange and it will return strange as it has begun. Blessed are the strangers!”

Abu Baseer asked him, “Please explain to me what this means!”

He replied, “The Qaem will invite people to a new mission (Da’ae jadid), as the Prophet has done.”

(Ref: Behar, volume 52, page 366)

 

The Shiah Viewpoint

At the outset, it needs to be clarified that the traditions do not contain the words “a new code of laws (Shariate’ jadid)” or “a new book (kitabe’ jadid).” This automatically disqualifies the claims of the Bab as the Mahdi as the Bab “brought” a new book (Bayan) and a new Shariah (code of laws). The Bahai’s claim that the Bayan abrogated the Quran and the laws of the Bab superseded the laws of the Quran. So in effect, this falsifies the claim of the Bab.

Birth of Imam Mahdi an absolute certainty

There are a few detractors who cast asperison over the birth of Imam Mahdi (a.t.f.s). Allamah Majlisi (ar) has brought the names of at least 18 reporters who narrated the incident of the birth of Imam Mahdi (as). The reports of some of them are given below. These reports are an evidence for the birth of Imam Mahdi (as) in the house of Imam Hasan Askari (as) and testify that it was discouraged to address the Imam Mahdi (as) by his name.

The first report – Mo’allah bin Mohammed narrates that he received a tauqee from Imam Hasan Askari (as) on the occasion of the death of Zubayri. The Imam wrote, “Such is the end of those who seek to falsify the friends of Allah. He (Zubayri) desired to kill me with the intention of terminating my lineage. See how Allah demonstrated his power that the birth of the Hujjat has taken place”
(Ref: Behar volume 13, page 3, old ed.)

The second report –

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

designed by vahid ahmadi

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

We had said that Imam Sajjad (a.s.), while drawing similarities between Imam-e-Asr (a.t.f.s.) and the Prophets (a.s.), had compared his ‘trepidation and occultation’ to that of Prophet Moosa (a.s.).[1]

Ameerul Momeneen (a.s.) while briefing Kumayl says:

اللّٰهُمَّ بلٰى لأَ تَخْلَوَا الأَرْضُ مِنْ قَائِمِ للهِ بِحُجَّةِ اِمّا ظَاَهِراً مَشْهُوْرًا
وَ اِمّا خَائِفًا مَغْمُوْرًا

O My Allah (this is certain) never will this world be devoid of a Divine Proof notwithstanding if he is manifest or recognized or whether he is in a state of fear or angst hidden from the eyes of the people.[2]

In some narrations the word ‘Fear’ (خائف) has been categorically used for Hazrat Baqiyatullah (a.s.). As Imam Sadeq (a.s.) says:

“There will be an occultation before reappearance for Qaem (a.s.).” Zorarah says, ‘I asked Imam: Why?’ Imam replied: “He will be apprehensive of being killed.[3]”

One of the reason of Imam’s (a.s.) fear is the apprehension of being killed. This fear isn’t a psychological fear or uneasiness or in negative sense. But instead it is a question of insecurity. It was on the basis of insecurity that Hazrat Moosa (a.s.) had exited Egypt. As Holy Quran says: فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّب (Moosa) exited from the city in fear, and awaiting.

The prayer which follows Ziyarat-e-Aale Yaseen, in this too, Imam (a.s.) is referred to as the ‘vigilant and fearful’

(اَلْمُرتَقَبَ الْخَا ئِف).

We are aware that Imame-e-Asr (a.t.f.s.) is from the treasures of Allah and gift of all the glad tidings given by the Prophets and there are lot of responsibilities on him. Like establishing justice and for that it is also necessary that he protects himself. More so, the oppressors and tyrants have narrowed down the living space and hence Imam (a.s.) had to go into seclusion. His father and grand fathers were martyred either by sword or poison and it is for this that Imam Mahdi (a.s.) was compelled to agree and live his life far from the clutches of the oppressors. The cause for this insecurity is due to non-availability of companions and helpers.

There could be other reasons for Imam’s (a.s.) fear. For instance the apprehension of a long extended occultation. Or the fear of delay in his reappearance. Another reason for Imam’s (a.s.) apprehension could be the believers who may become the victims of difficulties and afflictions in the era of occultation and as a consequence find themselves in Iblees’ trap and stray from the straight path of Imamate.

Allah has promised.

وَ لِيُبَدِّ لَنَّهُمْ بَعْدِ خَوْفِهِمْ اَمْنًا

 He will most certainly, after their fear, give them security in exchange.[4]

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

[2] Nahjul Balagah saying 139

[3] Kamaaluddin 2-281 (chapter 44)

[4] Surah Nur (24): 55

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

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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)

Imam Mahdi (a.t.f.s.) helps the defender of Shia faith

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

Allamah Shaikh Hasan Ibn Yusuf Ibn Ali Ibn Mutahhar (r.a.) also known as Allamah Hilli (a.r.) (648-726 A.D) is the most remarkable Shia personality. He had no equal during his period and was the most outstanding writer of the Shias. He has been specially blessed by the Imam Mahdi (a.t.f.s) with a special favour.

He was the student of his father, his uncle Muhaqqiq (a.r.) who was the author of “Sharail Islam”. Khwaja Naseeruddin Tusi (a.r.) was also his teacher. He attained Ijtehad at the age of 11 and taught many students. Once in his childhood he was teaching when a bird fell in front of him. Being a child he immediately took his turban and caught the bird in it.  All the students laughed at this action of his.

The banner of Prophet Muhammad (s)

In His Name And With The Remembrance of His Last Proof (a) on Earth

Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al-Hasan at-Taymali from al-Hasan and Muhammad, the sons of Ali bin Yousuf, from Sa’dan bin Muslim from Umar bin Abban al-Kalbi that Abban bin Taghlib had said:

“I heard Abu Abdullah as-Sadiq (s) saying: “As if I see al-Qa’im on the hill of Kufa wearing a dress of brocade and the armor of the Prophet (s), riding a black horse and holding the banner of the Prophet (s).”

I said: “Has the banner been kept somewhere or it will be brought then?”

He said: “Gabriel will bring it. Its pole is from the poles of the Throne of Allah and the rest of it is from the assistance of Allah. Everything that he swoops on with this banner Allah will make it perish. Nine thousand and three hundred and thirteen angels will come down with the banner.”

I said: “May I die for you! Will all these angels be with him?”

He said: “Yes, they will. It is they, who have been with Prophet Noah (s) in the Ark, with Abraham (s) when he has been thrown into the fire, with Moses (s) when the sea has been cleft to him, with Jesus Christ (s) when he has been raised to the Heaven and four thousand angels, who have been with Prophet Muhammad (s) and three hundred and thirteen angels, who have fought with him in the battle of Badr besides four thousands that have ascended to the Heaven asking permission to fight with al-Husayn (s) but when they have descended they find that al-Husayn (s) has been martyred. They have remained near his tomb weeping for him until the Day of Resurrection. They are waiting for the appearance of al-Qa’im (s).”[1]

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[1] Kamil az-Ziyarat p.119, Kamal ad-Deen p.671, al-Odad al-Qawiyya p.74, Biharul Anwar, vol.52 p.325, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.16.

Al Ajal Ya Imam