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Muhammad al-Mahdi (a.t.f.s.)
Name: Muhammad.
Title: al-Mahdi, al-Qa'im, al-Hujjah, al-Gha'ib, Sahibu'z-Zaman, Sahibu 'l-Amr.
Agnomen: Abu'l-Qasim.
Father's name: al-Hasan al-'Askari.
Mother's name: Nargis.
Birth: In Samarra', on Friday, 15th Sha'ban 255 AH.
Agnomen: Abu'l-Qasim.
Father's name: al-Hasan al-'Askari.
Mother's name: Nargis.
Birth: In Samarra', on Friday, 15th Sha'ban 255 AH.
He is still living and will appear before the end of the world. Minor Occultation: 8th Rabi 'u 'I-awwal 260 AH. Major Occultation: 10th Shawwal 329 AH.
There Existed a good deal of harmony and uniformity between the aspects pertaining to the births of Prophet Muhammad, the last Apostle of Allah and Imam al-Mahdi, the last Apostolic Imam. Just as the coming of the Holy Prophet was prophesied well in advance by the preceding prophets, similarly the impending news of the gracious birth of Imam al-Mahdi was foretold by the Holy Prophet. Innumerable traditions in this context, quoted right from the Holy Prophet, from the glowing contents of many books of Masanid, Sihah and Akhbar, and of Shi'ite scholars ('ulama') existed Many Sunni scholars have accumulated these traditions in complete volumes also, e.g.: al-Bayan fi akhbar Sihibi'z-Zaman by al-Hafiz Muhammad ibn Yusuf ash-Shafi'i and Dhikriyyatu'l- Mahdi by al-Hafiz Abu Nu'aym al-Isfahani as well as as-Sahih of Abu Dawud and as-Sunan of Ibn Majah.
All of the above books record the traditions bearing evidence of the coming of this Holy Imam. The promised Mahdi, who is usually mentioned by his title of Imamu'l-'Asr (the Imam of the Period) and Sahibu 'z-Zaman (the Lord of the Age), is the son of the Eleventh Imam. His name is the same as that of the Holy Prophet. He was born in Samarra' in 255/869 and until 260/874 when his father was martyred, lived under his father's care and tutelage. He was hidden from public view and only a few of the elite among the Shi'ah were able to meet him. After the martyrdom of his father he became Imam and by Divine Command went into occultation (ghaybah). Thereafter, he appeared only to his deputies (na'ib) and even then only in exceptional circumstances.
The Imam chose as a special deputy for a time 'Uthman ibn Sa'id al-'Amri, one of the companions of his father and grandfather who was his confident and trusted friend. Through his deputy the Imam would answer the demands and questions of the Shi'ah. After 'Uthman ibn Sa'id, his son Mutammad ibn 'Uthman al-'Amri was appointed the deputy of the Imam. After the death of Muhammad ibn 'Uthman, Abu'l-Qasim al-Husayn ibn Ruh an-Nawbakhti was the special deputy, and after his death 'Ali ibn Muhammad as-Samuri was chosen for this task. A few days before the death of 'Al; ibn Muhammad as-Samuri in 329/939 an order was issued by the Imam stating that in six days 'Ali ibn Muhammad as-Samuri would die. Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybatu 'l-kubrd ) would begin and would continue until the day God grants permission to the Imam to manifest himself.
The occultation of the Twelfth Imam is, therefore, divided into two parts: the first, the minor occultation (ghaybatu's-sughra) which began in 260/872 and ended in 329/939, lasting about seventy years; the second, the major occultation which commenced in 329/939 and will continue as long as God wills it. In a hadith upon whose authenticity everyone agrees, the Holy Prophet has said, "If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household. His name will be the same as my name. He will fill the earth with equity and justice as it was filled with oppression and tyranny." On the Appearance of the Mahdi: In the discussion on prophecy and the Imamate it was indicated that as a result of the law of general guidance which governs all of creation, man is of necessity endowed with the power of receiving revelation through prophecy, which directs him toward the perfection of the human norm and the well-being of the human species.
Obviously, if this perfection and happiness were not possible for man, whose life possesses a social aspect, the very fact that he is endowed with this power would be meaningless and futile. But there is no futility in creation. In other words, ever since he has inhabited the earth, man has had the wish to lead a social life filled with happiness in its true sense and has striven toward this end. If such a wish were not to have an objective existence it would never have been imprinted upon man's inner nature, in the same way that if there were no food there would have been no hunger. Or, if there were to be no water there would be no thirst and if there were to be no reproduction there would have been no sexual attraction between the sexes. Therefore, by reason of inner necessity and determination, the future will see a day when human society will be replete with justice and when all will live in peace and tranquillity, when human beings will be fully possessed of virtue and perfection. The establishment of such a condition will occur through human hands but with Divine succour. And the leader of such a society, who will be the saviour of man, is called in the language of the hadith, the Mahdi .
In the different religions that govern the world such as Hinduism, Buddhism, Judaism, Christianity, Zoroastrian-ism and Islam there are references to a person who will come as the saviour of mankind. These religions have usually given happy tidings of his coming, although there are naturally certain differences in detail that can be discerned when these teachings are compared carefully. The hadith of the Holy Prophet upon which all Muslims agree, "The Mahdi is of my progeny," refers to this same truth. There are numerous hadiths cited in Sunni and Shi'ite sources from the Holy Prophet and the Imams concerning the appearance of the Mahdi, such as that he is of the progeny of the Prophet and that his appearance will enable human society to reach true perfection and the full realization of spiritual life. In addition, there are numerous other traditions concerning the fact that the Mahdi is the son of the Eleventh Imam, Hasan al-'Askari.
They agree that after being born and undergoing a long occultation the Mahdi will appear again, filling with justice the world that has been corrupted by injustice and iniquity. As an example, 'Ali ibn Musa ar-Rida (the Eighth Imam) said, in the course of a hadith, "The Imam after me is my son, Muhammad, and after him his son 'Ali, and after 'Ali his son, Hasan, and after Hasan his son Hujjatu'l- Qa'im, who is awaited during his occultation and obeyed during his manifestation. If there remain from the life of the world but a single day, Allah will extend that day until he becomes manifest, and fill the world with justice in the same way that it had been filled with iniquity. But when? As for news of the 'hour,' verily my father told me, having heard it from his father who heard it from his father who heard it from his ancestors who heard it from 'Ali, that it was asked of the Holy Prophet, 'Oh Prophet of God, when will the "support" (al-Qa'im) who is from thy family appear? ' He said, 'His case is like that of the Hour (of the Resurrection).
He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares (7:187)
Saqr ibn Abi Dulaf said, "I heard from Abu Ja'far Muhammad ibn 'Ali ar-Rida (the Ninth Imam) who said, 'The Imam after me is my son, 'Ali; his command is my command; his word is my word; to obey him is to obey me. The Imam after him is his son, Hasan. His command is the command of his father; his word is the word of his father; to obey him is to obey his father.' After these words the Imam remained silent.' I said to him, 'Oh son of the Prophet, who will be the Imam after Hasan?' The Imam cried hard, then said, 'Verily after Hasan his son is the awaited Imam who is "al-Qa'im bi'l-haqq" (He who is supported by the Truth)."
Musa ibn Ja'far Baghdadi said, "I heard from Imam Abu Muhammad al-Hasan ibn 'Ali (the Eleventh Imam) who said, I see that after me differences will appear among you concerning the Imam after me. Whose accepts the Imams after the Prophet of God but denies my son is like the person who accepts all the prophets but denies the prophethood of Muhammad, the Prophet of God, upon whom be peace and blessing. And whose denies (Muhammad) the Prophet of God is like one who has denied all the prophets of God, for to obey the last of us is like obeying the first and to deny the last of us is like denying the first. But beware! Verily, for my son there is an occultation during which all people will fall into doubt except those whom Allah protects."
The opponents of Shi'ism protest that according to the beliefs of this school the Hidden Imam should by now be nearly twelve centuries old, whereas, this is impossible for any human being. In answer it must be said that the protest is based only on the unlikelihood of such an occurrences not its impossibility. Of course, such a long lifetime or a life of a longer period is unlikely. But those who study the hadiths of the Holy Prophet and the Imams will see that they refer to this life as one possessing miraculous qualities. Miracles are certainly not impossible nor can they be negated through scientific arguments. It can never be proved that the causes and agents that are functioning in the world are solely those that we see and know and that other causes which we do not know or whose effects and actions we have not seen nor understood do not exist. It is in this way possible that in one or several members of makind there can be operating certain causes and agents which bestow upon them a very long life of a thousand or several thousand years. Medicine has not even lost hope of discovering a way to achieve very long life spans. In any case, such protests from "Peoples of the Book" such as Jews, Christians and Muslims are most strange for they accept the miracles of the prophets of God according to their own sacred scriptures.
The opponents of Shi'ism also protest that, although Shi'ism considers the Imam necessary in order to expound the injunctions and verities of religion and to guide the people, the occultation of the Imam is the negation of this very purpose, for an Imam in occultation who cannot be reached by mankind cannot be in any way beneficial or effective. The opponents say that if God wills to bring forth an Imam to reform mankind, He is able to create him at the necessary moment and does not need to create him thousands of years earlier.
In answer it must be said that such people have not really understood the meaning of the Imam, for in the discussion on the Imamate it became clear that the duty of the Imam is not only the formal explanation of the religious sciences and exoteric guidance of the people. In the same way that he has the duty of guiding men outwardly, the Imam also bears the function of walayah and the esoteric guidance of men. It is he who directs man's spiritual life and orients the inner aspect of human action toward God. Clearly, his physical presence or absence has no effect in this matter. The Imam watches over men inwardly and is in communion with the soul and spirit of men even if he be hidden from their physical eyes. I{is existence is always necessary even if the time has not as yet arrived for his outward appearance and the universal reconstruction that he is to bring about.
Al-Imam al-Hujjah, peace be Upon him, said:
Rest assured that no one has a special relation- ship with Allah. Whoever denies me is not my (follower). The appearance of the Relief (al-faraj) depends solely upon Allah; therefore, those who propose a certain time for it are liars. As to the benefit of my existence in Occultation, it is like the benefit of the sun behind clouds where the eyes do not see. Indeed, my existence is an amnesty for the people of the earth.-Pray much to Allah to hasten the Relief, for therein also lies the release from your sufferings.
(A Brief History of The Fourteen Infallibles, p. 159-166)
The Twelfth Imam Hazrat Mahdi (A.S.)
The Imam, the just Guide, Hazrat Mahdi (A.S.) was born half-way through the month of Sha'ban in the year 255 A.H. in the town of Samarra, and in 260 A.H., when his great father died, he reached the exalted position of the Imamate. His name (Muhammad) and his agnomen (Abu'l-Qasim) are the same as the Prophet's. His father, the 11th Shi'a Imam, was Hazrat Imam Hasan al-'Askari (A.S.), and his mother, the great lady Nargis. For various reasons, the twelfth Imam, from the first day of his life, did not appear publicly, and for about seventy years people were in communication with him through the intermediary of his special representatives, in order of succession: 'Uthman ibn Sa'id, Muhammad ibn 'Uthman, Husayn ibn Ruh, and 'Ali ibn Muhammad as-Samarri. This period of seventy years is known as the minor occultation (al-ghaybat as-sughra), and at the end of that period the major occultation (al-ghaybat al-kubra) began. During the major occultation till the time of his reappearance, no one has been his special representative, and there will be no one in the future, and the people have the duty to refer to the fuqaha, those excelling in knowledge of the shari'ah, and the narration of hadith who are specialised in the matters of the religion.
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Belief in Hazrat Mahdi, and Universal Reform.
The belief in the reappearance of the expected Mahdi (A.S.)the universal reformer is not confined to the Shi'ite Muslims. Other Islamic groups and even non-Islamic groups like the Jews and the Christians and some of the great world intellectual figures believe in the appearance of a great spiritual reformer. In Psalm 37 is written: "...Trust in the Lord and do good; so you will dwell in the land, and enjoy security. ...For the wicked shall be cut off: but those who wait for the Lord shall possess the land. ...But the weak shall possess the land, and delight themselves in abundant prosperity. ...The Lord knows the days of the flawless, and their heritage will abide forever. ...For those blessed by the Lord, shall possess the land, but those cursed by Him shall be cut off. ...The righteous shall possess the land, and dwell upon it at peace for ever..."
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The Qur'an and belief in al-Mahdi
In the Qur'an a time is promised when the worshippers of Truth, the world's people of righteousness, will take over the power and government of the world, and the glorious din of Islam will reign all over the earth. Other ayahs have been revealed which exegetically point to Hazrat Mahdi (A.S.).
"For We have written in the Psalms, after the Remembrance, 'The earth shall be the inheritance of My righteous servants." (XXI; 105)
"Allah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them, and will give them in exchange, after their fear, security: They shall serve Me, not associating with Me anything. " (XXIV:55)
"It is He Who has sent His Messenger with the religion of truth, that he may lift it above every religion, though the unbelievers be averse. (LXI:9)
"Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors. " (XXII:5)
The above ayahs clearly show that in the end the world will fall to the hands of Allah's worthy and righteous servants and that they will become the leaders of the people of the world. Then Islam will be victorious over all religions.
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Belief in al-Mahdi and the Sunni authorities
In this subject, the scholars in the Sunni school have related many hadiths from the Prophet of Islam, through narrators whom they themselves trust. From among them are such hadiths as tell that the Imams are twelve persons and that are all from the Quraysh. Al-Mahdi(A.S.), the promised one, is from the family of the Prophet and is a descendent of Hazrat 'Ali and Hazrat Fatimah Zahra (A.S.), and in many of these hadiths it is mentioned that he is from the line of Imam Husayn (A.S.). They have mentioned and recorded hundreds of hadiths about the Mahdi in more than seventy books by their valued and dependable authorities of which we shall mention a few examples. al-Musnad of Ahmad ibn Hanbal (d. 241 A.H.) Sahih of al-Bukhari (d. 256 A.H.) Sahih of Muslim ibn Hajjaj Nishabouri (d. 261 A.H.) Sunan of Abu Dawud Sajistani (d. 275 A.H.) Sahih of Muhammad ibn 'Isa at-Tirmidhi (d. 279 A.H.) The authors of the above books - each one of them among the most authoritative books of the Sunnis - died either before the birth of the Imam of the Age (225 A.H.) or shortly after his birth. Let us also mention: - Masabih as-Sunnah of al-Baghawi (d. 516 A.H.) Jami' al-Usul of ibn al-Athir (d. 606 A H.) Al-Futuhat al-Makkiyyah of Muhyi'd-din ibn 'Arabi (d.638 A.H.) Tadhkirat al-Khawass of Sibt ibn al-Jawzi (d. 654 A.H.) Fara'd as-Simtayn of al-Hamawi (d. 716 A.H.) as-Sawa'iq al-Muhriqah of Ibn Hajar al-Haytami (d. 973 A.H.) Yanabi'al-Mawaddah of Shaykh Sulayman al-Qunduzi (d.1293 A.H.) Some of the Sunni scholars have written books especially about the Imam of the Age:
1. Al-Bayan fi Akhbar Sahib az-Zaman of Al-Ganji ash-Shafi'i 2. 'Iqd ad-Durar fi Akhbar al-Imam al-Muntazar of Shaykh Jamalu'd-din Yusuf al-Dimashqi 3. Mahdi Al ar-Rasul of 'Ali ibn Sultan Muhammad al-Harawi al-Hanafi 4. Kitab al-Mahdi of Abu Dawud 5. 'Alamat al-Mahdi of Jalalu'd-din as-Suyuti 6. Manaqib al-Mahdi of Hafiz Abu Nu'aim al-lsfahani 7. Al -Qawl al -Mukhtasar fi 'Alamat al -Mahdi 8. al-Muntazar of Ibn Hajar 8. Al-Burhan fi 'Alamat Mahdi Akhir az-Zaman of Mulla 'Ali al-Muttaqi 9. Arba'un Hadith fi al-Mahdi of Abu'l-A' la'al-Hamadani
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The Hidden Reformer
We have at hand more than three thousand hadiths from the Prophet (S.A.) and from the pure Imams about the Imam of the Age. From them it is clear that the Imam of the Age is the ninth son of Husayn ibn 'Ali (A.S.), his father is Hazrat Imam Hasan 'Askari (A.S.), his mother Nargis Khatun. His name is the same as that of the Prophet of the end of time, his title is al-Mahdi. It was to happen that he would be born during his father's lifetime in Samarra, that his father would die when he was young, that he would live even to this day, and as long as God wished it. Then he will reappear and the world will be filled with justice at a time when there is injustice everywhere and that is why he is now hidden from the sight of men. And when he comes with his back towards the Ka'bah's edifice, he will lean against the wall and cry out and call for his followers, who will number 313 persons. Hazrat 'Isa (A.S.) will come from the heaven down to the earth, and will pray in a prayer led by al-Mahdi. The Imam of the Age will cause the commands of Islam to reach all over the world, and the earth will be like paradise.
There are very many hadiths related by the Shi'a and Sunni scholars on many aspects connected with this great Imam, and these are mentioned in books like Bihar al-Anwar and Muntakhab al-Athar. First we shall indicate here some of these hadiths which the author of Muntakhab al-Athar wrote down in his book and then we shall give the text of some of them. The total amount of hadiths
1. A hadith in which it is related that the Imams are twelve, the first being 'Ali, the last being al-Mahdi (A.S.) (No. of hadith: 58)
2. A hadith which give news of the appearance of al-Mahdi(A.S.). (No. of hadith: 657)
3. A hadith which identify him as descendent of the Prophet (S.A.). (No. of hadith: 389)
4. A hadith which say that his name and agnomen are the same as the Prophet's. (No. of hadith: 48)
5. A hadith which say al-Mahdi is a descendent of Amir al-Muminin(A.S.). (No. of hadith: 214)
6. A hadith which say he is a descendent of Hazrat Fatimah (A.S.) (No. of hadith: 192)
7. A hadith which say he is a descendent of Hazrat Husayn (A.S.) (No. of hadith: 185)
8. A hadith which say he is the ninth descendent of Imam Husayn (A.S.) (No. of hadith: 148)
9. A hadith which say he is a descendent of Imam Zayn al-'Abidin (A.S.) (No. of hadith: 185)
10. A hadith which say he is a descendent of Imam Baqir (A.S.) (No. of hadith: 103)
11. A hadith which say he is a descendent of Imam Ja'far as-Sadiq (AS.) (No. of hadith: 103)
12. A hadith which say he is a descendent of Imam Musa Kazim (A.S.) (No. of hadith: 101)
13. A hadith which say he is a descendent of Imam Rida (A.S.) (No. of hadith: 95)
14. A hadith which say he is a descendent of Imam Jawad (A.S.) (No. of hadith: 90)
15. A hadith which say he is a descendent of Imam Hadi (A.S.) (No. of hadith: 90)
16. A hadith which say he is a descendent of Imam Hasan al-'Askari (A.S.) (No. of hadith: 146)
17. A hadith which say that the name of his father is Hasan(A.S.) (No. of hadith: 147)
18. A hadith which say that he will fill the world with justice (No. of hadith: 123)
19. A hadith which say his occultation will be prolonged (No. of hadith: 91)
20. A hadith which relate the extent of al-Mahdi's life (No. of hadith: 318)
21. A hadith which say that Islam will rule over the world through him (No. of hadith: 47)
22. A hadith which say he will be the twelfth and the last Imam. (No. of hadith: 136)
3. A hadith which identify him as descendent of the Prophet (S.A.). (No. of hadith: 389)
4. A hadith which say that his name and agnomen are the same as the Prophet's. (No. of hadith: 48)
5. A hadith which say al-Mahdi is a descendent of Amir al-Muminin(A.S.). (No. of hadith: 214)
6. A hadith which say he is a descendent of Hazrat Fatimah (A.S.) (No. of hadith: 192)
7. A hadith which say he is a descendent of Hazrat Husayn (A.S.) (No. of hadith: 185)
8. A hadith which say he is the ninth descendent of Imam Husayn (A.S.) (No. of hadith: 148)
9. A hadith which say he is a descendent of Imam Zayn al-'Abidin (A.S.) (No. of hadith: 185)
10. A hadith which say he is a descendent of Imam Baqir (A.S.) (No. of hadith: 103)
11. A hadith which say he is a descendent of Imam Ja'far as-Sadiq (AS.) (No. of hadith: 103)
12. A hadith which say he is a descendent of Imam Musa Kazim (A.S.) (No. of hadith: 101)
13. A hadith which say he is a descendent of Imam Rida (A.S.) (No. of hadith: 95)
14. A hadith which say he is a descendent of Imam Jawad (A.S.) (No. of hadith: 90)
15. A hadith which say he is a descendent of Imam Hadi (A.S.) (No. of hadith: 90)
16. A hadith which say he is a descendent of Imam Hasan al-'Askari (A.S.) (No. of hadith: 146)
17. A hadith which say that the name of his father is Hasan(A.S.) (No. of hadith: 147)
18. A hadith which say that he will fill the world with justice (No. of hadith: 123)
19. A hadith which say his occultation will be prolonged (No. of hadith: 91)
20. A hadith which relate the extent of al-Mahdi's life (No. of hadith: 318)
21. A hadith which say that Islam will rule over the world through him (No. of hadith: 47)
22. A hadith which say he will be the twelfth and the last Imam. (No. of hadith: 136)
When looking at the above mentioned and other hadiths, it should be kept in mind that the hadiths mentioning al-Mahdi (A.S.) have been narrated most frequently, and that there are few subjects in Islam which have been mentioned in hadiths so often. Thus, in this light, anyone who believes in Islam and its Prophet (S.A.) must necessarily declare his belief in the existence of the promised al-Mahdi who is now in occultation. Now we shall relate some of these hadiths.
1. The author of Yanabi' al-Mawaddah relates that the Prophet (S.A.) said: "A1-Mahdi is a descendent of mine. He will be in concealment, and when he manifests himself, the earth will become filled with justice, just as it was previously filled with injustice."
2. In this book it is also related that Salman al-Farsi said: "I went to the Prophet, when Husayn ibn 'Ali was sitting in his lap and the Prophet was kissing his eyes and mouth, and he said: 'You are a noble one, the son of a noble one, and the brother of a noble one; you are the Imam, the son of the Imam, and the brother of the Imam. Your are the Proof, son of the Proof and the brother of the Proof; you will be the father of nine Proofs of whom the ninth will be the Qa'im."
3. Ibn Abi Dalaf says: "I heard from Hazrat 'Ali ibn Muhammad (the 10th Imam) that he said: 'The Imam after me will be Hasan, my son, and after him his descendent the Qa'im, who will fill the earth with justice, when it was previously filled with injustice.
4. Hudhayfah said that the Prophet (S.A.) said: "If no more than one day is left of the world, Allah will make that day so long that a man, descendent of mine, whose name is my name, will appear." Salman asked: "O Prophet of Allah, which descendent will he be?" The Prophet put his hand on Husayn and said that he would be one of his descendents.
5. Mas'adah relates from Imam Ja'far al-Sadiq (A.S.) that he said: "The Qa'im will be born of Hasan (the 11th Imam, Hazrat Imam Hasan al-'Askari), and Hasan will be son of 'Ali (the tenth Imam, Hazrat Imam 'Ali al-Naqi), and 'Ali will be son of Muhammad (the ninth Imam, Hazrat Imam Muhammad at-Taqi), and Muhammad will be born of 'Ali (the eighth Imam, Hazrat 'Ali ibn Musa ar-Rida) and 'Ali will be son of this child (he pointed to Hazrat Musa ibn Ja'far, the seventh Imam). We are twelve Imams, all pure and of a noble birth. I swear by Allah, if there remains of the world no more than one day, Allah will make that day so long that the Qa'im of us, the Husehold of the Prophet (S.A.), will appear."
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The Opinion of Sociologists
The world's foremost intellectuals are of the opinion that the wars, massacres, murders, prostitution, and all the evils of this age which are daily in the increase are because there is no equilibrium between man's material and spiritual requirements. The man of today has turned his back on moral virtues and spiritual riches, although he has conquered the sea, the desert and space, and has taken himself to the moon. It is obvious that by relying in force and power he cannot establish order and justice in the world, and that only with technology and the material sciences the happiness of humanity will not be secured. Man has no other resort than to strengthen his social relations on the basis of faith and virtue, and to save himself from the vortex of dangers with the guidance of a great world reformer, to establish a rule based on justice together with peace, security and sincerity. In this state of affairs, human society is moving quickly towards preparation for the rising up of the Imam of the Age (A.S.)
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The Length of al-Mahdi's Life
We believe that the lengthening of a man's life is not an impossibility, because it is explicitly said in the Qur'an that:
"We sent Nuh to his people, as he tarried among them a thousand years, all but fifty. " (XXIX; 14)
What is more, research undertaken in the biological sciences has corroborated the possibility of lengthening the human life-span. Even great scientists are of the opinion that food and drugs may be prepared which can prolong man's life. The late Ayatullah Sadr (A learned scholar of Qom (1882-1953), father of the well-known Imam Musa-Sadr of the Lebanon.) in his book "al-Mahdi", quoted from a scientific article written in 1959 which stands as a witness to what we have said above. Here we shall give a summary of it. "Authoritative scientists say that all the basic tissues of the animal body can live forever, and it is possible for man to live for a thousand years, provided that it doesn't happen that the thread of his life is severed.
These scientists do not speak on the basis of guesswork or surmise, for they have arrived at their conclusion through scientific experiment. "A professor at Johns Hopkins University has said that it has been proved that the basic members of the human body have the potentiality for eternal life. Apparently the first person to carry out these experiments on parts of an animal's body was Dr. Jack Lubb, and after him Dr. Warren Lewis, who, together with his wife, proved that parts of bird foetuses could be kept alive in buffer solutions. These experiments were systematically continued until Dr. Alexis Karel, as a result of further experimental work, established that parts of animals subjected to experiments did not degenerate, and even that they lived longer than the animal from which they had been taken. In January 1912 he started his experiments and by dint of self-sacrifice and removing the numerous difficulties, he discovered the following facts: "
1. Unless complications such as lack of nutrition or attack by microbes intervened, living cells would continue living forever. 2. These cells which continued to live, also grew and multiplied. 3. The growth and division of these could be controlled by the nutrition given to them. 4. The passing of time did not affect them and did not make them age or lose strength. Not even the smallest effect of ageing was seen. Each year they grew and multiplied exactly as in previous years. So why does man die? Why is his span of life rarely more than a hundred years? The parts of the human or animal body are numerous and various, and there is also a perfect relationship and unity between them; so that the life of some of them depends on the life of others, and the failure or death of parts of human or animal bodies is the consequence of the death of the other parts. Sudden deaths which are the result of infection are for this reason, and it also provides the reason for the average limit of man's life being around seventy to eighty years.
Of course, what experiments have shown is that the cause of death is not the arrival at seventy or eighty years of age, but that the fundamental causes are diseases and accidents which may attack one of the body's organs and put it out of work; then the death of this part causes a break in its relation to other parts and the death of all the organs ensues. "Thus if science could eliminate these accidents or obstruct their harmful effects, there would be no impediment to the prolongation of life." So if we know that a greatly extended life is not an impossibility, there is no hindrance to prevent God, the All-powerful, from keeping a man safe and sound for thousands of years, because the regulations of a man's life is in the hands of God. He can bring a new harmony into existence which has precedence over the usual order of things, just as He did in the case of all the miracles.
The miracles of the prophets, the cooling of the fire for Ibrahim al-Khalil, the turning into a serpent of Hazrat Musa's staff, the bringing to life of the dead through Hazrat 'Isa, and so forth, are all against the usual flow of things, but God brought another order into existence by His own power and a miracle occurred; all Muslims, Jews and Christians, believe in miracles. Similarly for the length of the life of the Imam of the Age there remains no place for any kind of objection, because if someone says that such a length of life is impossible, his claim cannot be at all accepted after the stipulation of the Qur'an concerning the length of Hazrat Nuh's life, and also after the latest revelations of biology. If it is said that it is possible, but against the normal natural order of things, it can be retorted that the length of life of the Imam of the Age is against the natural order just as the miracles of the prophets, and is carried out according to the will of God. Someone who believes in the power of God and the occurrance of the miracles of the prophets cannot have the slightest objection to the length of the Imam's life.
* * *
The Occultation of the Imam of the Age
The Prophet of Islam (S.A.) sometimes hinted to people concerning the occultation of the twelfth Imam, and the pure Imams (A.S.) also reminded people of this matter. The news of the occultation of the Imam of the Age was so well known even before his birth, that everyone who believed in the birth of the Imam also believed in his prolonged occultation. Let us look at some of the indications that have come down to us from many hadiths on this subject. 1. The Prophet said: "The Qa'im of my descendents will become hidden, as the result of a covenant between me and him, and then people will say that Allah has no need of the family of Muhammad, and some will doubt his birth. So everyone who is aware of his time must act according to his religion, and must not let Shaytan enter him by faltering lest he be thrown out from my people and my religion." 2. Amir al-Mu'minin said: "Our Qa'im has an occultation which will be of great devotion...
Beware! Everyone who is firm in his religion, and does not become hard-hearted from the lengthening of the occultation of this man (and turn away from his religion) will find himself in the same rank as me on the Day of Resurrection." Then he said: "Our Qa'im, when he rises, has no responsibility for anyone's allegiance to him, and for this reason his birth will be secret and he will be hidden." 3. Muhammad ibn Muslim said that he heard from Imam Ja'far as-Sadiq (A.S.) that he said: "If you hear of the occultation of your Imam, do not deny it." 4. At-Tabarsi wrote: "The hadiths of the occultation were recorded by the Shi'ite narrators in books which were composed in the time of Imam Baqir and Imam Sadiq (A.S.). Of all these reliable narrators one was Hasan ibn Mahbub. About a hundred years before the time of the occultation, he wrote a book called "al-Mashyakhah," and mentioned the hadiths about the occultation in it.
The following is one of them. "Abu Basir said: "I said in the presence of Imam Sadiq (A.S.) that Hazrat Abu Ja'far had said: 'The Qa'im of the family of Muhammad will have two occultation; one prolonged, one short.' He said: 'Yes, O Abu Basir, one of those occultation will be longer than the other." Therefore, the Prophet of Islam (S.A.) and the pure Imams (A.S.) reminded people that the occultation of the Imam of the Age (A.S.) went together with the announcement of the existence of the Prophet himself, and that belief in the Imam's occultation went together with belief in the Prophet's existence. Shaykh Saduq narrated from Al-Sayyid al-Himyari: "I had some exaggerated idea about Muhammad ibn al-Hanafiyyah, and believed that he was hidden, till Allah enlightened me through Imam Sadiq and saved me from the Fire.
I was guided to the true way, whereby after the Imamate of Ja'far ibn Muhammad had been proved to me by evidence and demonstration, I said one day to him: 'O son of the Prophet of Allah, tell me some hadiths from your forefathers about occultation and the truth of it. If you please, I would that you tell me for whom the occultation is.' He replied: 'The occultation will occur for my descendent in the sixth generation, and he will be the twelfth Imam after the Prophet of Allah, the first one being 'Ali ibn Abi Talib, and the last the Qa'im of the Truth, the one who remains with Allah on earth, and the Lord of the Age..."'
* * *
Why is the Imam of the Age in Concealment?
In previous lessons we have said that the existence of the Imam (A.S.) and the successor of the Prophet (S.A.) was necessary for a number of reasons, such as settling differences, explaining the laws of Allah, and giving spiritual, inward guidance, and that Allah, the Merciful, appointed Amir al-Mu'minin (A.S.) and after him eleven descendents, one after the other, as Imams after the Prophet of Islam. It is obvious that the duties of the Imam of the Age, in all the aspects of the Imamate, are the same as that of his predecessors. If there were no hindrance, it would be necessary that he be clearly manifested, so that people might prosper from all the benefits of his existence. So why was he hidden from the very first?
Basically, there is no need to look for the philosophy or reasons behind his occultation so as to believe in the rule of Allah, for there is no obligation on us to know the basic reason for it, just as we remain ignorant of the metaphysics behind many other things. It is sufficient that we know on the basis of the many hadiths and true Proofs that God, the All-Mighty, sent his own Proof, but that, for various reasons, He kept him hidden behind the curtain of occultation. It can also be found from some hadiths that the basic and fundamental reason for the occultation will become known after the appearance of al-Mahdi. 'Abdullah al-Fadl al-Hashimi says: "I heard from Imam Ja'far as-Sadiq (A.S.) that he said: 'The occultation will be indispensible for the Lord of Power, so that the people of vanity will fall into doubt about him.' I asked: 'Why?' He said: 'For a reason which I am not at liberty to declare.' I asked: 'What will his rule be?'
He replied: 'The same rule as existed in the occultations of previous Proofs. It will not be disclosed until-after his appearance, just as the rule of the works of Khidr was not known (meaning the drilling of a hole in the boat, the killing of the youth, the repairing of the wall in the story of Khidr in the Qur'an) until Musa and Khidr decided to part company. O Fadl, the subject of the occultation is a command of Allah and a secret of His secrets, and since we acknowledge Allah to be Wise, we must accept that all his acts are done with Knowledge and Wisdom, even if the reason for them is not known to us."' Of course the benefits of al-Mahdi's occultation can be discovered, and these have been indicated in some of the hadiths. For example:
1. A test for people is one of the benefits of the occultation of the Imam of the Age: on one side, a group without faith, whose inner feelings become evident; on the other side, those in the depths of whose hearts faith have taken root, their hope of deliverance, their patience in adversity, their faith in the unseen becoming more perfect, their worthiness becoming known, and degrees of spiritual reward falling to them. Musa ibn Ja'far (AS.) said: "When my fifth descendent becomes hidden, persevere in your religion, so that no one may turn you away from it. There will be an occultation for the Lord of that Age, when a group of believers in him will relinquish their belief. This occultation is a test by which Allah will test his slaves."
2. A Protection for the Imam against being killed: From a study of the leaders of Islam, and their situation vis-a-vis the Umayyad and Abbasid Caliphs, we can clearly see that if the twelfth Imam manifested himself they would surely kill him or poison him like his forefathers. Because when they heard and knew that there would arise from the family of the Prophet, from the descendents of 'Ali and Fatimah (A.S.) someone who would destroy the government of the oppressors, and that that person would be child of Hazrat Imam Hasan al-'Askari (A.S.), the Abassids planned to kill him. But Allah protected him and his enemies lost hope. Zurarah relates from Imam Sadiq (AS.) that he said: "There will be an occultation prior to the appearance of the Qa'im." Zurarah asked: "Why?" He said: "So that he may escape being killed, and that occultation will continue till the ground for his appearance and triumph over the rule of the oppressors is ready."
3. The third benefit that can be gleaned from the hadiths is that by this means al-Mahdi will be saved from having allegiance made to him by the oppressors, Caliphs, and usurping rulers. When he appears no one will swear allegiance to him, so that he can freely expose the truth and establish a just and righteous rule.
* * *
The Purpose of the Hidden Imam.
We have said above that God appointed the Imam of the Age to be a guide amongst people; however it is the people who are the obstacle to his appearance, and whenever they are ready for a single, divine world rule, formed on true justice observing rights, truths and realities, putting into practice all the laws of Islam without any dissimulation or fear, al-Mahdi will openly declare himself. So, with regard to Allah, the Merciful, there is not the slightest lack of favour or mercy, for the fault lies with the people that the Imam is hidden and the appearance of his rule is delayed. Still, it must be remembered that the benefits of the existence of the Imam are not limited to outward guidance among people, for the pure existence of the Imam has other benefits which are not necessarily evident among people.
The most important benefit of the Imam's existence is that he is the intermediary for Divine Favor. For, one the basis of the evidence scholars have produced and also according to numerous hadiths which speak about the Imamate, if there were no Imam (a.s), the relation between the world and its creator would no longer exist, because all of the fovours of Allah come through the Imam to the rest of humanity. In many hadiths it is said very clearly that the earth will not remain without an Imam. The Imam is the heart of the world of existence, the leader, the preceptor of mankind, and for this reason his presence or his absence makes no difference. what is more, the spiritual guidance of the Imam towards worthy individuals will always be there, although they may not see him, especially as it is mentioned in hadiths that the Mahdi comes and goes in among the people in the meetings of the believers without anyone understanding. Thus the guarding of Islam and the protection of the worthy is well undertaken by the Imam, even during the time of his occultation. In reality the hidden Imam is like the sun behind a cloud from whose light and heat existent things may profit, although the ignorant and the blind may not see it. Imam Sadiq (a.s) also said in answer to the question: "
How can people benefit from a hidden Imam?": " Just as they do from the sun when it is behind a cloud." We would now like you to look at this excerpt from the that the shi'a sect is the only religion which maintains eternally the link of Divine guidance between God and his creation , and continually keeps alive the union of walayat, The Jewish religion, finished prophethood, which is the relationship between god and the world of man, with Moses, and do not acknowledge the prophethood of Jesus or Muhammad. Thus they have served this link , The Christians, also , stopped with Jesus, and the Sunni Muslims stood still with Muhammad. With the seal of prophethood among the latter, they admit of no further link being maintained between the Creator and creation. "Only the Shi'a faith believes that the prophethood ended with Muhammad, but that wilayat, which is this link of guidance and progression, continues to live after him and forever. "Indeed, only among the Shi'a does this reality between the world of man and the Divinity remain forever."
* * *
A Necessary Reminder
Belief in the Imam of the Age means that the link between people and the unseen world is inseparable, and someone who believes this must always remember al-Mahdi and await the appearance of this hidden reformer. Of course, waiting for the Imam of the Age does not mean that all Muslims and Shi'as should fold their arms and take no measures in the way of furthering the aims of Islam, only waiting for him to appear. For as the great Shi'ite scholars have been saying from the earliest times, all Muslims and Shi'as have the duty to make every effort in the path of establishing and strengthening Islamic knowledge and laws in the face of injustice and evil, to struggle against this with all their possibilities; or, in other words, to strive till the preparation for a just rule has been made, till society has been so harmonised that all those with complaints have seen justice; and if there is any oppression or cruelty reigning among people, to protest against it, and continue in this way. Every Muslim has the duty to sacrifice himself in the way of Imam and Islam, and to always be prepared to welcome the promised al-Mahdi (A.S.), that is, to so order his life that it may not be a contradiction of the project of the Imam, so that he can take his place in the ranks behind him and fight against his enemies.
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O my Allah, the honour of being Your servant is sufficient.
I am proud of the fact that You are my Lord.
You are just as I want, so make me just as You like me to be. الهي كفى بي عزّا أن أكون لك عبدا ، وكفى بي فخرا أن تكون لي ربّا
I am proud of the fact that You are my Lord.
You are just as I want, so make me just as You like me to be. الهي كفى بي عزّا أن أكون لك عبدا ، وكفى بي فخرا أن تكون لي ربّا
... أنت كما أُحبُّ ، فاجعلني كما تحبُّ
اللهم عجل لوليك الفرج يا الله
اللهم عجل لوليك الفرج يا الله
“Whenever you recite “Dua”, have this impression that what you
want is at the door.”
Imam Sadiq (AS) said: "God grants seven hours to repent to any believer
who commits a sin. If he repents in that period, nothing will be recorded
in his letter of deeds, but if he does not, then the sin will be recorded."
Shaikh Sadooq narrates from Imam Ali-ar-Reza (AS) that if a person does
not have the means to lessen the stock of his bad deeds, he should send
Salawaat and Salaam on Mohammad (SAWW) and His Progeny (AS)
bundantly, doing so will decrease (the weight of ) his sins.
According to Imam Jafar bin Mohammad as Sadiq, to remove worries
recite (i) al Kaafiroon (ii) al Ikhlas (iii) al Falaq (iv) an Naas three times
daily.
Whoever recites a hundred verses from any Quranic Chapter and then
says: Ya Allah! Seven times, his Dua is answered and God will make rocks
clave for him."
(sent by sis Mariam R. Jiwa)
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Ghaibat-us-Sughra
Ghaibat-us-Sughra means ‘the minor concealment.’ Its period was about 70 years. It began in 260 A.H. when Imam al-Mahdi (a.s) first went into concealment, and ended in 328 A.H.
During Ghaibut-us-Sughra, the Imam appointed some agents to represent him and the people. The Imam had four agents. After the death of the fourth agent, the Imam went into major concealment (Ghaibut-ul-Kubra). This was on the 10th Shawal 329 A.H.
The Signs Heralding the Reappearance of Imam al-Mahdi (a.s)
Prophet Muhammed (s.a.w.) has said: "Even if the entire duration of the world’s existence has already been exhausted and only one day is left before Doomsday, Allah will expand that day to such length of time as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by name. He will fill out the earth with and justice as it will have been full of injustice and tyranny (by then)"
From this Hadith, it is clear to every Muslim that the twelfth Imam will reappear when this world is full of sins and injustice.
There are many signs mentioned by the Masumeen (a.s) on the reappearance of the 12th Imam. It is reported in Biharul Anwar that after the last pilgrimage the Prophet made, the Holy Prophet (s.a.w.) stood near the Kaaba, and called his people to listen to him. The Prophet said: “listen to me carefully so that you transmit these words of mine to those who are absent today.” The Prophet began, “My people, a time will come when kings and rulers will be tyrannical.” The Prophet also said that the payment of Zakat will be stopped.
According to the Masumeen (a.s), Muslim countries will seek aid from non Muslim countries. This is already evident in a number of Muslim countries. Another prediction that is come true is that 60 impostors will claim to be Prophets. By their attractiveness, their persuasion, and their personality, they will misguide the people. 58 false Prophets have already emerged since the days of the Prophet (s.a.w.). We have only two more to witness.
It is reported in Qayamat-e-Sughra citing “Oqdatud-Durr” that Hazrat Amir (A.S) has said that the Mahdi will not appear until one-third of the world population will die by being killed and one-third will die as a result of epidemics.
The Last Signs Heralding the Appearance of Imam al-Mahdi (a.s)
There is a Hadith from Imam Muhammed Baqir (a.s) that for three or seven consecutive days, one will see reddish yellow fire raging in the East.
Sufiani will emerge in Palestine, where he will start a revolt in the month of Rajab. He will be an uncompassionate rebel and his rule will last for eight consecutive months. He will conquer and rule Egypt for four consecutive months. Sufiani will conquer Tunisia, Algeria, Morocco, Jordan, and Syria. Sufiani has been specifically described by Aimma A.S. as an ugly, blistered, green-eyed, cross-eyed person who will be an enemy of the friends of the Ahlul-Bait. Imam Ali (a.s) has said that Sufiani’s hatred of the devotees of the Ahlul-Bait will be such that any person named Ali, Fatema, Hassan, Hussein, Zainab, Ruquaiya will be arrested and beheaded straight away without further investigations. Sufiani will rip the Mimber of the Holy Prophet (s.a.w.). The holy house of the Prophet which contains his grave will be pulled and used as a stable. Horses will be tied in that Holy place.
Sufiani will then decide to attack Makka. His purpose would be to demolish the Holy Kaaba and kill the entire population of Makka. Sufiani’s army will set out via Baghdad but, as Allah would have it, when they get between Medina and Makka, in the desert of Baida, suddenly one night they will hear a voice from the sky which will say, “O Baida eat up the entire army of Sufiani.” It is said that the entire army numbering 100,000 persons will be swallowed up by the earth, except for two. The two who will be spared will suddenly encounter an angel. He will slap both of them turning their faces right round, looking behind instead of front. And that will be the time when Imam al-Mahdi (a.s) will already have reappeared in Makka. The Imam will establish his authority in the Holy Mosque at Makka in the Haram. The angel will then order one of them calling him Bashir. “O Bashir, go straight to Makka, into the Haram and inform the Imam that Sufiani’s army has been swallowed up by the land. The other called Nazir will be ordered to go to Sufiani and tell him that the Imam has already appeared. He should proceed straight to Makka and declare allegiance to him.
Sufiani will prepare to attack the Imam but will not have enough courage. The Imam will catch Sufiani in Jerusalem and will kill him.
Imam Ali (a.s) has said that nine definite signs will precede the emergence of Hazrat Mahdi (a.s).
These nine signs are:
Dajaal will emerge. A loud voice will be heard from the sky. Sufiani will appear and wage a fierce war. The army of Sufiani will be swallowed by a sudden opening of the land between Makka and Medina in the desert of Baida. A revered wise saint will be murdered in Makka. (This saint is to be a Hashimite descent.) A Seyyid descendant of Imam Hassan (a.s) will emerge with his army. The army of Seyyid-e-Hassan and an image of a man will appear in the sky opposite the sun. There will be two eclipses in the holy month of Ramadhan contrary to the normal order and calculation and the eclipse of the moon. On three occasions a loud voice from the sky will be heard in the holy month of Ramadhan.
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The Reappearance
Hazrat Isa (Jesus), Hazrat Khizr, Hazrat Ilias, and Hazrat Idris (a.s) will give allegiance to the Imam when he re-appears. Also Jibrael will announce 313 companions of the Imam. These 313 companions will be people of eminent piety, great knowledge and absolutely steadfast in their determination and faith towards the Imam. Another 1000 people will be in the army of the Imam. These people will fight battles and kill enemies like Dajal, who will appear from India. Dajal will have the musical tunes with him. Then the Imam will lead the prayers, Hazrat Isa (a.s) will be behind him.
Let us all pray to Almighty Allah for the reappearance of Imam al-Mahdi (a.s). Ilahi Ameen
| Maxim of Imam Mahdi (a.t.f.s.) | for everyone |
Maxim No. 1
On His Own Description
I am Mahdi; I am Qaem (the upriser); I am the one who will establish justice on the earth as it has been filled with injustice.
Maxim No. 2
On His Own Description
I am the one supported by God on earth; I am the one who shall take revenge on His enemies.
Maxim No. 3
On the Description of God's Proofs
God has kept them away from sins, untouched by flaws, purified of corruption and immune to mistakes. God has designated them as the guardians of His Knowledge, trustees of His Wisdom, confidant of His Secrets and supported them with logic.
Maxim No. 4
On the Fact that God Is With Them
God is with us and His Being makes us free from want. Truth is with us and we do not fear if the people were to turn their back on us.
Maxim No. 5
On Their Righteousness
And they should know that truth is with us and near us, and those who claim the same are dishonest. Except for the misled and those who lead others astray, no one makes such a claim other than us.
Maxim No. 6
On Their Being God's Creation
We are the Lord's Creation and others were later remade in our image.
Maxim No. 7
On Their Hearts Being the Focus of God's Will
Our hearts bear God's Will. When He Wills, we also will the same.
Maxim No. 8
On Affairs Entrusted to Them
Fear God, surrender to us and leave the affairs to us. It is for us to take you away from the spring satiated, as you were taken to the spring by us and do not pursue that which have been concealed from you.
Maxim No. 9
On Not Going Astray
Do not go astray from the right path and strengthen your move on this path based on established traditions by befriending us.
Maxim No. 10
On Seeking Enlightenment From Others
Seeking enlightenment from other than the prophet's Household (AS) is akin to denying us.
Maxim No. 11
On Those Who Do Injustice to Imam Mahdi (AS)
Those who do injustice to me are among the oppressors and subject to God's Curse, because the Almighty says: "Verily God's curse is upon oppressors."
Maxim No. 12
On Those Disliked by Imam Mahdi (AS)
The Lord, His angels, prophets and saints dislike those who are disliked by me.
Maxim No. 13
On Those Who Deny Imam Mahdi (AS)
There is no kinship between God and others, and those who deny me are not with me.
Maxim No. 14
On Those Who Hurt Imam Mahdi (AS)
Only the ignorant and unwise Shiites whose piety is weaker than the wings of a fly hurt me.
Maxim No. 15
On Those who Seize His Belongings
A fire blazes in the hearts of those who unjustly confiscate our belongings and will soon be thrown by their face into that fire.
Maxim No. 16
On Reasons for Taking Khums
I will not accept your offers but only if you become pure.
Maxim No. 17
On the Reason Behind His Occultation
Neither my forefathers swore allegiance to the seditious, nor will I at the time of my reappearance.
Maxim No. 18
On the Benefit of His Occultation
Benefiting from me during my occultation is like benefiting from the sun when it is covered in cloud.
Maxim No. 19
On Benefiting From Imam Mahdi (AS) During Occultation
I provide the people on the earth with safety and security just as the stars do for those in heavens.
Maxim No. 20
On Benefiting From Imam Mahdi (AS) During Occultation
The Lord, through me, keeps misfortunes away from my household and my Shiite followers.
Maxim No. 21
On Referring to Narrators of Traditions in His Occultation
In case of new events, refer to narrators of my traditions because they are my proof to you as I am the sign of the Lord's proof to them.
Maxim No. 22
On Those Who Claim to Have Seen Imam Mahdi (AS)
Those who claim to have seen me before the appearance of Sufyani and the call from the sky are liars and accusers.
Maxim No. 23
On Being Aware of Shiite Followers
I am aware of your situation and nothing remains hidden from me.
Maxim No. 24
On Giving Considerations to His Shiite Followers
I have not neglected or forgotten you because if so, you would have been long plagued by endless misfortunes and destroyed by your enemies.
Maxim No. 25
On Reappearance Depending on God’s Will
My reappearance depends on the Lord’s Will and this will take place after a long time, darkening of hearts and prevalence of injustice on the earth.
Maxim No. 26
On Not Determining the Time of Reappearance
My reappearance depends on the Lord's Will and those who falsely determine a time are liars.
Maxim No. 27
On Reappearance Marking the Prevalence of Truth
Upon the Lord's permission, truth will prevail and falsehood will be defeated.
Maxim No. 28
On Leaving the Time of Reappearance to the Lord
Do not ask of things that do not benefit you and do not trouble yourself to find something that has not been asked of you.
Maxim No. 29
On Duties of Muslims in the Era of Occultation
All of you should try to befriend us and keep away from things disliked and rejected by us, for our order will come without notice when there is no time for repentance and regret will not save you from our retribution.
Maxim No. 30
On the Reason for His Delayed Reappearance
If my Shiite followers--may god reward them for their obedience--were to unite to fulfill their pledge, our meeting with them would not have been delayed and they would have met me sooner--a meeting based on their awareness and sincerity toward us.
Maxim No. 31
On the Reason for Being Deprived of Meeting Him
Nothing keeps us away from them, except acts disliked and disapproved by me.
Maxim No. 32
On Praying for His Reappearance
Pray for my reappearance, as their victory depends on it.
Maxim No. 33
On Keeping Away From Sins
The end result--with the admirable intervention of the Lord--will be auspicious as long as Shiites keep away from sins.
Maxim No. 34
On the Earth Being Full of Divine Signs
Verily the earth will not remain devoid of divine signs, whether evident or concealed.
Maxim No. 35
On the Victory of Truth Over Falsehood
God is averse to keeping the truth incomplete and not destroying falsehood.
Maxim No. 36
On the Lord's Irrepressible Power
The Lord's power cannot be overwhelmed, His Will is irrepressible and nothing will hinder His Victory.
Maxim No. 37
On Seeking Refuge in God
I take refuge in God from blindness after illumination, from deviation after guidance and from destructive conduct and annihilating seditions.
Maxim No. 38
On the Purposefulness of Creation
Verily God has not created mankind in vain and did not left them to wander aimlessly.
Maxim No. 39
On Those Who Appeal for Guidance
If you are in search of guidance you shall be guided, and if you seek you shall find.
Maxim No. 40
On the Virtues of Prayers
Nothing disgraces Satan like prayers, so pray and disgrace Satan.
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“WHEN THE EARTH WILL BE FILLED WITH TYRANNY AND INJUSTICE THE MAHDI WILL RISE AND FILL THE EARTH WITH JUSTICE AND EQUITY. HE WILL BE AMONG THE DECENDANTS OF THE PROPHET AND FROM THE LINE OF FATIMA ”
This connotes that Immam (A.S.) nullifies most of the calamties with this existence, else the plight of the Shias would have been most pitiable)
DUA OF IMAM-E-ZAMANA (A.T.F.S)
"O Allah! For the sake of the one who has worshipped you with whispered Prayers and for the sake of the one who has called you in the land and the sea, send blessings upon Mohammad and his progeny. Then grace the poor believing men and women with wealth and riches, and the sick believing men and women with healing and good health, and the living believing men and women with favour and nobility and the dead believing men and women with forgiveness and mercy and the traveling believing men and women with a safe and beneficial return to the native place, for the sake of Muhammad and his progeny.
O My master! Unfortunate is he who opposed you and fortunate is he who obeyed you. Then be witness for all those things for which I am beseeching your testimony because I am your friend and disgusted with your enemies. Truth is with which you are satisfied, and falsehood is what you detest. Good is what your order and evil is what you prohibit. Then my soul believes in Allah, the One, there is no partner for Him, and in His Messenger, and in Ameerul Momeneen, and in all of you, O my Masters! the first of you and last of you. My assistance is ever-ready for you and my love is purely for you. Ameen. !!!
| DUTIES OF SHIAS TOWARDS IMAM-e-ZAMANA (A.T.F.S.) | for everyone |
Duties of Shias towards Imam-e-Zamana (a.s.)
1 (To obtain knowledge about the special characteristics of Imam (A.S.) and to have information about the 'certain' signs of his reappearance.
This is obligatory according to texts (Quran and Hadith), and reason
Rational Proof: Imam-e-Zamana (A.S.) is a guide and a leader whose obedience is compulsory and it is necessary to recognize correctly one whose obedience is compulsory. So that if someone lays a false claim to be that leader, he can be exposed at once and we shall not be misguided by his false propaganda. Thus the Marefat of Imam-e-Zamana (A.S.) is wajib and it is also wajib to learn about his special characteristics so that if a false claimant of Mahdaviyat appears we can, at once, realize his falsehood.
Textual Proof: Shaykh Sadooq (r.a.) has recorded a tradition of Imam Musa Kazim (A.S.) that he said,
"One who doubts about four things has denied everything revealed by Allah. One of these being the Marefat of the Imam of age."
In addition to the above there are dozens of traditions that emphasize the necessity of having the Marefat of one's Imam (A.S.), because if one is unaware of his lineage and descent etc, there is a great risk of misunderstanding. Also if the actual characteristics and qualities of the Imam are not known how one can understand the scope of his Imamat? Therefore, knowledge of his lineage and personal qualities is very important.
2, To be respectful while mentioning him
A momin should always mention Imam (A.S.) with the best of the titles. For example, Hujjat, Qaem, Mahdi, Sahibul Amr and Sahibuz-Zaman etc. He should refrain from uttering his actual name, which is the name of Holy Prophet (s.a.w.s.): (M - H - M - D).
There are varying opinions among the scholars, as regards the pronouncing of the name of Imam (a.s.). Some have given unrestricted permission, some have prohibited it completely, and some have allowed it except in Taqaiyya and some consider it Makrooh (detestable). Others maintain that the prohibition of uttering his name was restricted to the period of Lesser Occultation (Ghaibat-e-Sughra). In spite of myriad opinions the following are accepted facts:
1. It is allowed to mention the name of Imam (A.S.) in books, in discussion connected with him. There is no doubt about it. The legality of this is proved from the practice of all past scholars and also the fact that none of them have ever objected to this practice.
2. No one has even prohibited the mention of Imam (A.S.) by indication or cue. Like saying that the name of Imam (A.S.) is the same as the name of the Holy Prophet (s.a.w.s.). The tradition of the Messenger of Allah (s.a.w.s.) narrated by the Shia as well as Sunni scholars through various chains of narrators says,
"Mahdi is from my progeny. His name is my name and his Kunniyat is my Kunniyat (agnomen)."
3. In the same way the mention of his name in supplications and salutations (Ziarat) is apparently permitted because it does not resemble the conditions mentioned in the traditions.
Thus, precaution demands that we avoid mentioning the real name of Imam (A.S.) in assemblies and gatherings and refer to him only by his well-known titles. However, we should only use the titles that are mentioned in the traditions so that we do not contravene the rules of Islam.
Secondly, the hadith prohibiting mention by name does not include other, not so famous names, i.e. Ahmad etc.
3) Loving Him
The necessary condition for the performance of this duty is that we fulfill all that which is the requirement for loving him.
We all know that loving the Ahle Bayt (A.S.) is obligatory. Affection for them is a part of our faith and a condition for acceptance of our deeds. Many traditions have been recorded for this, but there is special emphasis for the love of Imam-e-Zamana (a.s.).
1. Rational Proof: Human nature is designed in such a way that the love for those who care for us goes deep into our hearts. As mentioned in a hadith: The Almighty Allah revealed upon Moosa (A.S.): 'Make Me loved among My creatures and make My creatures eligible for My love.' Moosa (A.S.) asked Allah how it was possible. He said, 'Invite their attention towards My bounties, gifts, kindness and mercy, so that they begin to love Me.'
A similar tradition of the Holy Prophet (s.a.w.s.) is reported about Hazrat Dawood (a.s.).
2. Textual Proof: Sayyid Muhaddith Bahrani has reported a tradition through Numani that the Holy Prophet (s.a.w.s.) said, "The Almighty Allah revealed on me on the night of Me'raj (ascension): 'O Muhammad! If one of My slaves worships Me so much that he dies in it, but denies the Wilayat of your (Ahle Bayt), I would put him in Hell.' Then He said, 'O Muhammad! Do you want to see your successors whose Wilayat is obligatory upon the people?' 'Yes', I said and I was ordered to stand up. As soon as I moved forward I saw Ali Ibne Abi Talib, Hasan, Husain, Ali Ibne Husain, Muhammad Ibne Ali, Ja'far Ibne Muhammad, Moosa Ibne Ja'far, Ali Ibne Moosa, Muhammad Ibne Ali, Ali Ibne Muhammad, Hasan Ibne Ali and Hujjat-e-Qaem (a.s.). Whose countenance was more brilliant among them. I asked Allah who they were? The Almighty said: These are the Imams (A.S.) and this is Qaem (A.S.), He would make My halaal as halaal and My haraam as haraam. He shall take revenge from My enemies. O Muhammad! You love him because I love those who love him.'"
This tradition lays special emphasis on the love of Imam-e-Zamana (A.S.) even though love of all Imams (A.S.) is Wajib on the people. The special mention (nass) of his love indicates its significance. This is because of his special responsibilities vis-à-vis that of other Imams (a.s.).
4) Making him Popular among the People
The arguments that were applicable for the previous duty are also applicable here. Reason dictates that we propagate the love of one whose love is wajib and it is the best of deeds. This would be liked by Allah most.
That is why the Almighty Allah said to Moosa: Make Me loved among My creatures. This clearly proves this fourth duty. There is a tradition in Rawdatul Kafi from Imam Sadiq (a.s.): "May Allah have mercy upon the one who makes us loved among the people and does not do anything that would make people inimical to us and hate us. By Allah! If they had conveyed our meaningful sayings verbatim to the people they would have created love and affection in their hearts. And no one could have put any sort of tag on them." But the fact is that a person hears one thing and adds ten more from his own side.
(Rawdatul Kafi Vol. 8 Pg. 229, H. no. 293)
On another occasion Imam Sadiq (A.S.) said, "May Allah have mercy on one who turns the love and affection of the people towards us and he speaks about those whom they know. And he leaves those who deny.
(Majalis of Sadooq Pg. 61)
5) Awaiting his Reappearance
Our discussion on the duty for awaiting for the reappearance of Imam-e-Zamana (A.S.) consists of a number of arguments and for each argument there are numerous supporting traditions. However, keeping in mind the factor of brevity we have quoted only one of these for each argument.
Issue No. 1: The virtue of awaiting is evident from the traditions of the Messenger of Allah (s.a.w.s.) and the Holy Imams (a.s.). An example of this is the praise for awaiters in the words of Imam Sajjad (A.S.) in his supplication on the day of Arafah.
There is a tradition of Imam Sadiq (A.S.) in Kamaluddin: "One of you who dies awaiting for Imam Mahdi (A.S.) dies as if he was with him in his tent."
(Kamaluddin of Shaykh Sadooq Chapter 55, Tradition no. 1)
Issue No. 2: Awaiting for the reappearance of Imam Mahdi (A.S.) is obligatory for all: A tradition of Al-Kafi is sufficient to prove this point. Imam (a.s.) said to a person who came to him with a piece of paper, "This is letter of a debater who has posed a question to the correct faith."
The newcomer said, "May Allah have mercy on you, you guessed correctly." Imam (A.S.) said, "Confess to the creed that there is no diety except Allah, and that Muhammad is His slave and His Messenger. And testify to the veracity of all that is revealed by Allah. Imbibe the Wilayat of our household, have enmity towards our enemies, submit to our command, cultivate piety and humility and await for our Qaem. There is a great kingdom in our fate. When Allah wills He will establish it."
(Usool al-Kafi Vol. 2 Pg 22)
Issue 3: The Real Meaning of Intezar:
Awaiting is a psychological condition of the person who is waiting for someone. The opposite of Intezar is usually expressed as despair etc. Thus the more hopeful you are for the arrival of a particular person; the more particular you shall be in making arrangements to receive him. And as the time of his arrival nears, you become more expectant and eager for him. So much so, that one ultimately starts spending sleepless nights.
The more a person is attached to the one whom he is expecting, the more severe and painful his wait shall be. Therefore those who are waiting for their Imam (A.S.) their waiting is proportionate to their love for him.
Issue 4: Is the intention of seeking Allah's nearness a necessary condition for Intezar?
The reply to this question is based on two arguments.
First argument: Divine commands are of three types:
1. Acts of worship where we know that intention of seeking Allah's proximity is necessary, e.g. Prayers.
2. The action which is not a direct act of worship. Like the cleaning of ones dress from Najasat (impurity). Here our intention is just to complete a particular job.
3. Some acts about whom it is not known whether they are to be included in worship acts for Allah.
In the first two types the command is crystal clear and as for the last type if a person performs that particular act with the intention of seeking Allah's nearness he would be rewarded for it and if he performs it without the said intention he will not qualify for any rewards. However, he shall not be liable for any punishment either.
Second Argument: To follow any command with the intention of Allah's obedience, whatever may be the cause. That is, for the love of Allah, for thanking Allah, for obtaining His nearness, desire for divine rewards, fear of divine chastisement.
From the above, we conclude that the Intezar we are commanded to practise is near to the third category. That is we can obtain divine rewards for acting upon it only if we have the intention for seeking Allah's nearness.
Issue 5: Intezar is the opposite of despair or hopelessness. Hopelessness is of two types:
1. To be absolutely hopeless of the reappearance of Hazrat Qaem (A.S.) is definitely haraam. The belief in the reappearance of Imam (A.S.) is a necessity of Shia Imamiya faith. To despair of Imam Mahdi's (A.S.) reappearance is to deny the Prophethood of Holy Prophet (s.a.w.s.).
1. Suppose on the basis of ones personal opinion or conjecture one has lost all hopes that reappearance will occur within fifty years. This hopelessness is also haraam, because a study of traditions shows that we are supposed to await for the reappearance of Imam (a.s.) day and night.
2. To lose hope that the time of reappearance and advent of Imam Mahdi (A.S.) is near. This type of hopelessness is also haraam. It is haraam because the time of reappearance is kept confidential so that believers expect it every moment. Any kind of hopelessness is not compatible with Intezar (awaiting).
6) Expressing an eagerness to see him
This is one of the distinguishing characteristics of the Imam's (A.S.) followers. There is no doubt regarding its praiseworthiness and preference. Numerous traditions and supplications mention this quality. How beautifully it is expressed in a couplet:
The heart burns and tears flow in the eagerness to see you. The desire to see is burning us and the tears of separation are going to drown us.
Have you ever seen a drowning man in flames?
An ardent desire to see Imam (a.s.) is a meritorious deed because it is one of the necessary requirements of love and friendship. How can there be love when we are not eager to see our beloved?
7) Relating the Praiseworthy Qualities of Imam (a.s.)
To remember Imam (A.S.) through the mention of his Fazael (special qualities). Proof for this is based on the general traditions that recommend the narration of the Fazael of other Purified Imams (a.s.).
Imam Ja'far as-Sadiq (A.S.) is reported to have remarked, "It is the duty of a group of heavenly angels to look at two or three people who are discussing the fazael of Aale Muhammad (a.s.). One of the angels says, 'Look at them! In spite of the fact that they are so few in number and in spite of having so many enemies they are still discussing the fazael of Aale Muhammad (a.s.).' The other group of angels says,
"That is Allah's grace, He grants it to whom He pleases, and Allah is the Lord of mighty grace." (Surah Juma 62:4)
(Rawdatul Kafi Vol. 8 Pg. 334)
8) Grief of a Believer due to Imam's Separation
One of the duties of a believer is to be sorrowful in the separation of Imam (a.s.). It is a sign of ones attachment to Imam (a.s.). In the poetic collection of Imam (A.S.) the following couplets are mentioned on the subject of 'true friendship':
One of its signs is that it makes one seem like a sick person due to the eagerness to meet his beloved. One of its signs is that he is so much attached to his beloved that he dreads anything that will make him busy (in other things).
One of its proofs is that he laughs among the people in such a way that his heart is full of grief like a mother who has lost her grown up son.
This is one of the signs of the believers. In fact it is one of the most praiseworthy qualities and numerous ahadith emphasize its significance. Here we quote one of such sayings narrated from Imam Reza (a.s.). He says, "How devastated would be the believing women and men when the Imam will be hidden from them?"
(Kamaluddin)
9) To be Present in Assemblies where the Fazael and Manaqeb of Imam (A.S.) are Discussed
Another important duty of a believer is to participate in gatherings specially associated with Imam (A.S.) or where people discuss matters connected to Imam (a.s.). In addition of being a necessary sign of love it is also the implication of Allah's words: 'March towards good deeds'. A tradition of Imam Reza (A.S.) also confirms this, "One who sits in an assembly where our affair is being enlivened (our fazael are discussed), his heart will not die on the day the hearts of people die (Qiyamat)."
(Beharul Anwar Vol. 44 H. No. 1)
10) To organize gatherings where the Fazael of Imam (a.s.) shall be discussed
The next important duty is to organize programmes where the fazael of Imam (a.s.) are narrated. Where people will pray for Imam (a.s.). Even if one has to work very hard to organize such gatherings it is highly recommended, because it is the propagation of the religion of Allah, it is the promotion of the word of Allah, it is a help in goodness in piety and it is a help to the signs of Allah and the friends of Allah. Although all the previously quoted traditions prove this duty yet we shall quote a hadith of Imam Sadiq (A.S.) on this juncture, "Meet each other because it enlivens your hearts and causes the remembrance of our affair (Wilayat), and our traditions will promote love amongst you. That if you take them you are successful and achieve salvation and if you leave them you shall be misguided and fall into perdition. Act on these traditions and I guarantee your salvation."
11-12) Composing and Reciting poems in Imam's Praise
One of the duties of Shias in Ghaibat is to compose poetry or couplets in praise of Imam (A.S.) and recite these poems etc. These two activities are ways to help Imam (a.s.). A tradition from Imam Sadiq (A.S.) is recorded in the chapter of Almegar in the book Wasaelush Shia. Imam Sadiq (A.S.) says, "Allah makes a house in Paradise for one who composes a couplet about us."
(Wasaelush Shia Vol. 10 Pg. 467)
13) To Stand up with Respect at the Mention of Imam's name
Whenever one utters the name or title of Imam (A.S.) one should stand up in respect, as had been the practice of the Twelver Shias. The textual proof can be cited from the report regarding Imam Sadiq (A.S.) as quoted in the book Najmus Saaqib. The report says that one day the name of Imam-e-Zamana (A.S.) was mentioned in assembly of Imam Sadiq (a.s.). When the name was uttered, Imam Sadiq (A.S.) stood up in respect.
(Beharul Anwar Vol. 44 Pg. 278)
That standing up in respect is recommended (Mustahab) is proved from this above tradition, but there are some occasions when it is obligatory to do so. For example, when the name of Imam (A.S.) is uttered and all the people stand up. Anyone who continues to sit without any valid excuse has disrespected Imam (a.s.). And there is no doubt that disrespect towards Imam (A.S.) is haraam.
14-15-16) Due to the sorrow of Imam's separation one should weep, make others weep and make a sorrowful expression
It is the duty of every momin to weep in the separation of Imam-e-Zamana (A.S.) and help others in weeping for the same. We must mourn the difficulties that befall Imam (a.s.). It is a duty of the Shias in Occultation of Imam (a.s.). Imam Reza (A.S.) said, "One who remembers our calamities and weep on them or makes others weep, on the day of Judgement he shall be with us in our category. One who is reminded of our sorrows and weeps or makes other people weep, his eyes shall not weep on the day (Qiyamat) when all the eyes shall be weeping."
(Muntakhabul Athar)
In the same book Imam Sadiq (A.S.) is quoted, "One who remembers us or our mention is made before him and a tear equal to a mosquitoe's wing appears in his eyes, the Almighty Allah forgives his sins even if they are equal to the foam of the sea." (Beharul Anwar Vol. 44 Pg. 248)
17) To Pray to Allah that He bestows us with the Marefat (Recognition) of Imam (a.s.)
One of the responsibilities during Ghaibat is that we regularly supplicate Allah to grant us the correct Marefat of Imam-e-Zamana (a.s.). This is because gaining knowledge is not restricted to writing and reading. Ilm (knowledge) is a light and to whomsoever He desires he inculcates his heart with it. He guides whomsoever he wishes. Only those guided by Allah are actually guided.
Abu Baseer says that Imam Sadiq (A.S.) explained the ayat: "And those who are bestowed wisdom they indeed are bestowed with exceeding goodness" - '(Wisdom) Means the obedience of Allah and (exceeding goodness means) Marefat of Imam (a.s.)'
(Al-Kafi Vol. 1 Pg. 185)
18) Always Pray for Imam (a.s.)
To pray for the well being of Imam-e-Zamana (A.S.) is an important duty of the Shia Ithna Asharis. Various traditions have been recorded emphasizing this duty. The great scholar Shaykh Kulaini in Al-Kafi, Numani in his book Ghaibat and Shaykh Tusi in Ghaibat state that Imam Ja'far as-Sadiq (A.S.) said, 'This youth will have Ghaibat before the advent of Qiyamat." "Why?" asked the narrator.
"For the fear of his life", replied the Imam (A.S.) pointing towards his belly. Then said, "O Zurarah! He is the awaited one (Muntazar), one whose birth will be doubted. Some will even say that his father departed from the world without leaving any heir. Others will say that he was not yet born when his father expired. Some will say that he was born two years prior to the martyrdom of his father. He is that same Awaited one. But the Almighty shall test the Shias. Immediately after this begins the period of doubts of the deviated people. O Zurarah! If you are alive in such a time, recite the following Dua.
Bismillaahir Rahmanir Raheem
Allaahumma a'rrefni nafsaka fa innaka illam to-a'rrefni nafsaka lam a'-ref nabiyyeka. Allaahumma a'rrefni rasoolaka fa innaka illam to-a'rrefni rasoolka lam a'-ref hujjataka. Allaahumma a'rrefni hujjataka fa innaka illam to-a'rrefni hujjataka zallalto a'n deeni.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation: In the name of Allah, the Beneficent, the Merciful. O Allah! Grant me Your recognition, for if I do not recognize You I will not recognize your Messenger. O Allah grant me the recognition of Your Prophet. For if I do not recognize Your Messenger, I will not recognize Your Hujjat (Proof). O Allah! Grant me the recognition of Your Hujjat. For if I don't recognize Your Hujjat I will deviate from my religion. O Allah, bless Muhammad and the Progeny of Muhammad.
19) Steadfastness in Praying for Imam (a.s.)
We have been commanded to recite this Dua regularly. Shayikh Sadooq narrates from Abdullah bin Sinan who says that Imam Sadiq (A.S.) said, "After this a time of such doubt will befall you that you will be without the visible signs and a guiding Imam. And no one shall be able to achieve salvation from this except those who recite
"Dua-e-Ghareeq." (Supplication of the drowning man).
The narrator asked what this Dua was. Imam (A.S.) replied,
Bismillaahir Rahmanir Raheem
Yaa Allaaho yaa rahmaano yaa raheem yaa muqallebal quloob thabbit a'laa deenek.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation:
In the name of Allah, the Beneficent, the Merciful.
O Allah! O Beneficent! O Merciful.O One who changes the hearts (of people) Give me steadfastness upon Your religion.
O Allah, bless Muhammad and the Progeny of Muhammad.
After repeating 'Muqallebal Quloob' the narrator added the word, 'Wal absaar' (and the vision). When Imam (a.s.) heard this, he said, "Indeed Allah is the One Who changes the hearts and vision, but you recite the Dua as I have said."
(Kamaluddin Vol. 2 Pg. 351)
20) Reciting Supplications During the Period of Ghaibat
It is a dua mentioned by Sayyid Ibne Tawoos in Muhajjud Dawaat and it is to be recited during the occultation of Imam Mahdi (a.s.). The narrator asked Imam (A.S.) what the Shias are supposed to do in the Ghaibat of Imam (a.s.) ?
Imam (A.S.) replied, "In addition to reciting duas you must await for the reappearance." "What should we pray?" asked the narrator. Imam (A.S.) replied:
Bismillaahir Rahmanir Raheem
Allaahumma anta a'rraftani nafsaka wa a'rraftani rasoolaka wa a'rraftani malaaekataa wa a'rraftani nabiyyaka wa a'rraftani walayata amreka: Allaahumma laa aakhezo illa maa a'ataita wa laa awqaa illa maa waqaita allaahumma laa tagheetani a'n manazela awliyaka wa la tozegh qalbi ba'da iz hadaitani Allaahumma ehdeni le wilayateh man faraza taa-atahu.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation:
In the name of Allah, the Beneficent, the Merciful.
O Allah! You have bestowed Your recognition (Marefat) to me and bestowed the recognition of Your Messenger, and the angels and made me recognize Your Prophet and made me recognize the guardians of Your affair. O Allah! I will not take anything except that You bestow. And except for You I have no protector. O Allah! Do not distance me from the grades of Your friends and do not neglect me from the grades of Your friends and do not neglect my heart after having guided it. O Allah. Guide me towards the Wilayat of one who obedience is made incumbent on me.
O Allah, bless Muhammad and the Progeny of Muhammad. (Muhajjud Dawaat Pg. 332)
21) Knowledge of the Signs of Reappearance
It is wajib to learn about the signs of Reappearance that are taught to us by the Imams (a.s.). Especially the 'Certain' signs.
Rational Proof: We have already proved that Marefat of Imam-e-Zamana (A.S.) is wajib. And this Marefat includes knowing correctly the 'certain' signs of his reappearance.
Textual Proof: Imam Sadiq (A.S.) is quoted in the book Al-Kafi that he said, "Recognize the signs (of reappearance). After knowing them correctly, the hastening or delay of this affair will not cause you any harm."
Umar Ibne Hanzala reports that Imam Sadiq (A.S.) also said, "There are five certain signs for Qaem (A.S.): Sufyani, Yamani, Call from the Sky, Slaying of Nafs-e-Zakiyyah (The pure soul) and sinking of the ground at Baidah?"
22) We must be Submissive as well as Impatient
Abdul Rahman Ibne Kathir is quoted in Al-Kafi that he was present in the assembly of Imam Sadiq (A.S.) when Muhzam entered and said, "May our lives be sacrificed on you! Please tell us when the affair that we await shall come to pass?"
Imam (A.S.) replied, "O Muhzam! Those who fix a time are liars, those who were impatient were destroyed and those who resigned themselves to the situation were saved.
(Al-Kafi Vol. 1 Pg. 368)
Any undue impatience in this matter and failure to maintain patience causes one to be misguided by deviant leaders. These false claimants take the opportunity to exploit those who are ignorant of the traditions of Imams (a.s.). By propagating false concepts these people create doubts regarding the true reappearance and invite people towards indecencies and deviations. The same impatient people start following these false claimants, even though Imams (A.S.) have clearly informed the people of the signs that would precede the reappearance of Imam Mahdi (a.s.). They have made a special mention of the signs that are certain and commanded us to be steadfast on our beliefs. If we encounter a claimant of being the special emissary (Naib-e-Khaas) of Imam (a.s.) or one who claims to be Imam Mahdi (a.s.); before the occurring of the certain signs, we must not pay any attention to him. We should beseech Allah to keep us safe from the deceit of that Satan.
23) Giving Sadaqah on Behalf of Imam (a.s.)
Giving Sadaqah on behalf of Imam (A.S.) proves ones love and friendship for him. The correctness of this statement is based on whatever has been recorded concerning the giving of Sadaqah or praying on behalf of believers (momineen). As Imam (A.S.) is the Master of the believers, he is the most deserving.
Apart from this, we have many traditions that recommend performing Hajj, Tawaf, Ziarat etc. on behalf of Imam (a.s.). Further research, however, throws up the evidence that if we sift through the huge collection of hadith we shall find that every kind of worship act on behalf of Imam (A.S.) is highly rewarding. As mentioned by Allamah Ali Ibne Tawoos in his book Kashful Muhajja, in which he has reminded his son about the acts that we should perform during the Ghaibat of Imam (a.s.). He finally says,
"You must care for his leadership, loyalty and attachment in a way that Allah, Prophet (s.a.) and the forefathers of Imam Mahdi (A.S.) expect from you. You must give preference of the needs of Imam (A.S.) over your own needs when you are reciting the Namaz-e-Hajat (Prayer of having your need fulfilled). Before giving Sadaqah on behalf of your family members, give Sadaqah on behalf of Imam-e-Zamana (A.S.) and pray for him. In addition to this, give him preference in every good deed. All these things will invite Imam's (a.s.) attention and favours."
24) Giving Sadaqah for the Safety of Imam-e-Zamana (a.s.)
Though there is nothing to say that this is a recommended action, it is a demand for the love of the kinsfolk of the Messenger of Allah (s.a.w.s.). Don't you give Sadaqah on behalf of your family members when you fear for their health and safety? Your Imam is more deserving of this. Besides, a special kind of attachment develops between those who give such a Sadaqah and Imam (A.S.) himself.
Another thing that indicates the importance of this act is the tradition of the Messenger of Allah (s.a.w.s.). Shaykh Sadooq reports that the Holy Prophet (s.a.w.s.) said, "The faith of a slave is not complete till he does not consider me above himself and till he does not consider my family above his family, my honour over his honour, myself over his own self." (Majalis Sadooq Pg. 201)
25-26) Performing Hajj on behalf of Imam (A.S.) or sending someone as a proxy for Imam (a.s.)
This is customary among the Shias from the past centuries. Many traditions have clearly stated the recommended nature of these good deeds. Also the traditions that speak of doing good to a believer also apply in such a case and support this custom.
Scholars have recorded numerous traditions that praise the performance of good deeds on behalf of believers. A couple of such traditions are presented below:
1- Ibne Miskan narrates from Imam Sadiq (A.S.) in the book Al-Kafi that he asked Imam (A.S.): How much reward is earned by a person who performs a Hajj on behalf of someone else? Imam (A.S.) replied, "The reward of ten Hajjs shall be given to the one who performs it on behalf of someone else." (Furu Al-Kafi Vol. 4 Pg. 312)
2- Shaykh Sadooq (a.r.) writes in his book Man La Yahzarul Faqih that Imam Sadiq (a.s.) was queried regarding the person who performs Hajj on behalf of others. Would be earn any rewards? Imam (a.s.) said, "One who performs Hajj on behalf of someone else gets rewarded for 10 Hajjs. (Also), the person (who has performed the Hajj on behalf of someone) his mother, father, sons and daughters, brothers and sisters, paternal uncles and aunts and maternal uncles and aunts, all of them receive salvation. The Mercy of Allah is spread wide and He is kind."
27-28) To perform Tawaf (circumambulation) on behalf of Imam (a.s.) or to send someone for performing Tawaf on his behalf
When we have proved that tawaf on behalf of Imam (A.S.) is Mustahab (recommended) then it is understood that sending someone in lieu of Imam (a.s.) would also be Mustahab. Because this is a result of friendship and gratefulness. Therefore its merit and goodness is proved by reason. To send a person for Hajj as a proxy on behalf of Imam (A.S.) is naturally more rewarding than sending a person to perform a tawaf.
However, there are some particular actions that are specially recommended (Mustahab) on behalf of the Living Imam (a.s.). The same are mentioned in the book of Al-Kafi in a tradition of Imam Taqi (A.S.) reported by Moosa bin al-Qasim. The narrator says that he asked Imam (A.S.), "I wanted to perform tawaf on behalf of you and your forefathers (a.s.) but people said that tawaf was not permitted on behalf of the successors (awsiya)?"
Imam (a.s.), "Rather, you must do as many tawafs as possible."
The narrator says that after a period of three years, again he came to Imam (A.S.) and said, "I had previously obtained permission from you to perform tawaf on behalf of you and your father. After this I performed as many tawafs as Allah willed for me on behalf of you and your respected father. After this I had an idea!"
"What was it?" asked Imam (a.s.).
"One day I performed tawaf on behalf of the Messenger of Allah (s.a.w.s.)."
Imam (A.S.) recited Salawat on the Holy Prophet (s.a.w.s.) thrice. The narrator continued, "On the second day I performed tawaf in lieu of Amirul Momineen (a.s.), then for Imam Hasan al-Mujtaba (a.s.), Imam Husain (a.s.), Imam Sajjad (a.s.), Imam Baqir (a.s.), Imam Sadiq (a.s.), on the eight day I performed it on behalf of your grandfather Imam Moosa al-Kazim (a.s.).
On the ninth day for your respected father Imam Reza (A.S.) and on the tenth day I had the fortune of performing tawaf for your respected self. (a.s.). I worship Allah through the Wilayat of these personalities."
Imam (A.S.) said, "By Allah! You are worshiping Allah through a religion (din) other than which Allah will not except any din."
The narrator said, "Often I have performed tawaf on behalf of your respected grandmother, Fatemah Zahra (s.a.) and sometimes I didn't."
Imam (A.S.) said, "Do more tawaf! If Allah wills it will be the best action performed by you."(Furu Al-Kafi V.4 P.316)
29) Ziarat of the Holy Prophet and Imams (A.S.) on behalf of Imam (a.s.)
This action towards Imam (A.S.) which is the best action of people proves that proxy Ziarat is Mustahab, and other factors also prove it.
1. For example the proof that giving Sadaqah on his behalf is Mustahab.
2. The reason for the Istehab of proxy Hajj and tawaf also proves that proxy Ziarat is Mustahab.
3. Tradition that recommend the Ziarat on behalf of momineen.
4. The prevalence of this practice among the scholars and common people of the Shias.
5. Traditions that mention the Istehab of proxy Hajj and tawaf also apply to proxy Ziarat.
6. The traditions of Allamah Majlisi in Beharul Anwaar also proves our point: Imam Hasan al-Askari (a.s.) sent a Zaer (visitor) for the Ziarat of Imam Husain (a.s.) and said: One of the places where Allah likes supplication and where He accepts supplication is the Haa-e-re-Husain. (Beharul Anwaar Vol. 102 Pg. 257)
30) To Send a Pilgrim for Ziarat on Behalf of Imam (a.s.)
It is Mustahab (recommended) to send a pilgrim on behalf of Imam-e-Zamana (a.s.). It is a highly rewarding act because it helps in goodness and piety and it is a gesture of love for the kinsfolk of the Prophet (s.a.). It is a goodwill gesture to Imam (a.s.). All the arguments that prove the recommended nature of sending proxy for Hajj and Tawaf are applicable for this also.
31) Striving for Imam (a.s.)
As much as possible, one should strive in the service of Imam (A.S.) because tradition says that the universe exists due to the barakat of Imam (a.s.). Secondly there are some angels who are specially appointed in the service of Imam (A.S.) and they do not even sit down in his presence without his permission. There are many types of these traditions however we are not relating them for prolonging the discussion but just as a proof we present herewith a tradition of Imam Sadiq (A.S.) wherein he says, "If I could reach his time, I shall spend my life in his service."
This saying of Imam (A.S.) in not something unusual or astounding. It is the reality. It indicates the superiority of Imam-e-Zamana (A.S.) and it shows that if the service of Imam-e-Zamana (A.S.) had not been the best form of worship and obedience, Imam Sadiq (A.S.), whose each moment of his life was spent in worship, would not have expressed his desire to spend his valuable time in the service of Imam-e-Zamana (a.s.).
32) Organising help of Imam-e-Zamana (a.s.)
During the period of Ghaibat it is the duty to help Imam-e-Zamana (a.s.). Because one who has helped Imam (A.S.) has actually helped Allah. As Allah says, "Indeed Allah helps those who help Allah. Certainly Allah is all powerful, the mighty."
Elsewhere, Allah says, "If you help Allah, He shall help you and make you firm-footed."
Three points are worth noting here:
1. There is no doubt that Allah is All-Powerful and He does not have any kind of need because He is the absolute cause and Himself is Self-sufficient and all the creatures are in need of Him whereas He Himself says, "You all are poor in relation to Allah while Allah is the self-sufficient, the praised one." Commentators of Quran state that 'helping Allah' means helping the Holy Prophet and the Imams (a.s.).
2. Also, helping them means taking every step that is in compliance of their commands. Therefore the method of helping them depends upon the time and place. There is a difference between the help at the time of reappearance and help during his Ghaibat. If he is present among us we help him by fighting Jihad in his company and when he is in Ghaibat we help him by praying for his reappearance.
3. Now let us see how Allah helps His servant. As evident from traditions it is possible that Allah helps His creatures in ease and in difficulty, in trials and prosperity by keeping them safe from those things that distance him from His Mercy. However, in this life their success over their enemies depends upon the time and circumstances. Thus sometimes our friends are in power and sometimes they are overpowered. The phrase, 'And makes them firm-footed' may imply that in the end Allah would make them march on Siraatul Mustaqeem (the Right Path).
33) Having a firm Intention of Helping Imam (A.S.) in event of his reappearance
Apart from the fact that this intention is a necessary requirement of Eimaan (belief) and one of the signs of conviction (Yaqeen), many traditions have been recorded for intention, reward and performing of good deeds and the reward of every person depends upon his intention. This is also proved from the words of the Master of Pious, Ali Ibne Abi Talib (A.S.), who says, “Halt! Be patient in calamities and difficulties. Do not move your hands and swords under the madness that you utter. And for those affairs where Allah has not made hasty you do not act hastily in them. One who dies sleeping on his bed with correct understanding of the rights of Allah, His Messenger (s.a.w.s.) and his family, dies a martyr and his reward is upon Allah. And he has received the reward of that which he intended to do. This intention of his will be considered as pulling out the sword. And there is no doubt that there is a fixed time for everything and a particular period."
34) Renewal of Oath at the hands of Imam (A.S.) Every day - Every Friday
Recite Dua E Ahad
One of the duties during Ghaibat is to renew the oath of fealty with Imam (a.s.). This can be accomplished after every obligatory prayer, or on Friday.
There are two aspects of this discussion.
(1) In the meaning of Bayat (oath)
(2) The command of Bayat.
Meaning of Bayat: Bayat means that a person gives oath of fealty to a person in all sincerity and with loyalty. That is, he shall help with his property and life one to whom he has given the oath. And in helping him he shall not be deficient in anything related to this oath.
In this like the oath mentioned in Dua-e-Ahad. There is special emphasis to recite it in the morning for forty days regularly. Also, the Messenger of Allah (s.a.w.s.) has commanded his nation to pay allegiance to the Purified Imams (a.s.). And there is no difference between the presence or absence (Ghaibat) of Imam (a.s.). This type of allegiance is a necessary requirement of Eimaan. Rather, you cannot imagine faith without allegiance. Thus the seller here is the believer and the purchaser is the Almighty Allah.
As mentioned in the Holy Quran, "Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden." (Surah Taubah 9:111)
The following allegiance should be renewed everyday and it should be recited everyday after morning prayers.
By Sayyid Muhammad Taqi Musavi Isfahani
| TAWBAH-REPENTANCE | for everyone |
Conditions for Repentance(Tawbah).
The first condition for asking repentance is that a man should ponder upon the Highness and Glory of Allah, and about the disobedience which he committed. Then he should think about the severity of his sin. He should know about the punishment which Allah has promised for him in this world as well as the hereafter (which have been related in the Qur'an and traditions). Verily this will make him regret his sins, and he will rectify the loss done. Repentance has the following effects: (1) The bond which existed between the slave and his Master which had broken off because of sinning, may again become firm, (2) The person (who is repenting) will pledge never to repeat the sin which he committed, and (3) He will strive to rectify the loss done.
Sins which need repentance:
The first type of sine which need repentance are those which are related to the person committing it only, and no other person having being effected by it. It's punishment is reserved for the hereafter. For example, a man using gold, or wearing a silken dress. The repentance of this sin is that the person should repent sincerely and promise never to commit it again. This will become the reason for warding off Allah's wrath in Qayamat.
The second type of sins are those which are related to another person other than the one committing it. Again these are of two types (1) Huququllah (Rights of Allah), and (2) Huququn Naas (Rights of men). If a man has usurped the property of someone, or has committed such a sin whose atonement is the freeing of a slave, and in spite of being capable of rectifying it, does not do so, he will not be forgiven. It is obligatory on him to pay the atonement. And if someone has not recited the obligatory Prayers or neglected fast, it is compulsory on him to perform it's elapsed (Qaza) In the case of rights of men, if a person has usurped someone's wealth, then he is compelled to return it to it's righful owner. Or someone has lead someone astray, then it is obligatory for him to guide him to the right path.
The first condition for asking repentance is that a man should ponder upon the Highness and Glory of Allah, and about the disobedience which he committed. Then he should think about the severity of his sin. He should know about the punishment which Allah has promised for him in this world as well as the hereafter (which have been related in the Qur'an and traditions). Verily this will make him regret his sins, and he will rectify the loss done. Repentance has the following effects: (1) The bond which existed between the slave and his Master which had broken off because of sinning, may again become firm, (2) The person (who is repenting) will pledge never to repeat the sin which he committed, and (3) He will strive to rectify the loss done.
Sins which need repentance:
The first type of sine which need repentance are those which are related to the person committing it only, and no other person having being effected by it. It's punishment is reserved for the hereafter. For example, a man using gold, or wearing a silken dress. The repentance of this sin is that the person should repent sincerely and promise never to commit it again. This will become the reason for warding off Allah's wrath in Qayamat.
The second type of sins are those which are related to another person other than the one committing it. Again these are of two types (1) Huququllah (Rights of Allah), and (2) Huququn Naas (Rights of men). If a man has usurped the property of someone, or has committed such a sin whose atonement is the freeing of a slave, and in spite of being capable of rectifying it, does not do so, he will not be forgiven. It is obligatory on him to pay the atonement. And if someone has not recited the obligatory Prayers or neglected fast, it is compulsory on him to perform it's elapsed (Qaza) In the case of rights of men, if a person has usurped someone's wealth, then he is compelled to return it to it's righful owner. Or someone has lead someone astray, then it is obligatory for him to guide him to the right path.
| Al-Mahdī is from our Ahlul-Bayt.......The Holy Prophet (s.a.w.s.) | for everyone |
Bismilla-heer-Rahmaneer-Raheem
As-salamu alaikum wa Rahmatullahi wa Barakatoh,
Holy Prophet Muhammad al Mustafā (S.A.W.W) said:
"Al-Mahdī is from our Ahlul-Bayt, no doubt Allāh (s.w.t.) will enforce his appearance within a night (i.e., his coming is very unpredictable and is very sudden)."
[Ahle Sunnah references:1. Sunan Ibn Majah, v2, p2692. 2. al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p250]
Why Pray for Hazrat Vali-e-Asr (a.t.f.s.)
●●●▬▬▬▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬▬▬●●●
(¯`’★• ASSALAAMO-ALAIYKA-YA BAQUIYATALLAH FIL-ARDEHI •★’´¯)
●●●▬▬▬▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬▬▬●●●"
Significance of 15th Shaban by Moulana Sadiq Hasan
Please see attachments for Ariza (English & Arabic)
~Allahumma Ajjile Waliekal Faraj~
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Duas & A'amal for Sha'abān al Moazam: http://www.duas.org/shaban.htm
Allah humma salli ala Muhammad wa aali Muhammad wa ajjel farajahom
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Holy Prophet (s.a.w.w): He who introduces a good tradition will be gaining the reward of that traditions in addition to the rewards of everybody who follows it upto the day of Judgement.
| And have chosen for you Islam as your religion-Ayah-e-Ghadeer (5:3) | for everyone |
Ayah-e-Ghadeer (5:3)
"This day I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion."
Ayah-e-Ghadeer (5:67)
"O' Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message."
Ayah-e-Tatheer (33:33)
"Allah only desires to keep away the uncleanliness from you, O people of the House! ant to purify you a (thorough) purifying."
Ayah-e-Mawaddat (42:23)
Say: "No reward do I ask of you for this except the love of those near of kin."
Ayah-e-Wilayat (5:55)
"Your guardian can only be with Allah; and His messenger and those who beleive, who establish worship and pay the poor while they bow down (in prayer).
Ayah-e-Mubahila (3:61)
"If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: 'Come! let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!'"
"This day I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion."
Ayah-e-Ghadeer (5:67)
"O' Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message."
Ayah-e-Tatheer (33:33)
"Allah only desires to keep away the uncleanliness from you, O people of the House! ant to purify you a (thorough) purifying."
Ayah-e-Mawaddat (42:23)
Say: "No reward do I ask of you for this except the love of those near of kin."
Ayah-e-Wilayat (5:55)
"Your guardian can only be with Allah; and His messenger and those who beleive, who establish worship and pay the poor while they bow down (in prayer).
Ayah-e-Mubahila (3:61)
"If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: 'Come! let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!'"
| Be sure we shall test you with something of fear and hunger-The Holy Quran | for everyone |
Holy Quran (2:155-156)
"Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: To Allah We Belong, and to Him is our return"
Ayah-e-Salawat (33:56)
"Allah and His angels send blessings on the Prophet: O ye that beleive! Send ye blessings on him, and salute with all respect."
Holy Quran (4:59)
"O ye who beleive! Obey Allah, and obey the Messenger, and those charged with authority among you"
Holy Quran (5:35)
"O you who beleive! be careful of (yourduty to) Allah and seek means of nearness to Him"
| Islam is such a set of principles and beliefs that it will satisfy every seeker of truth." | for everyone |
Imam Ali (a.s.)
"Islam is such a set of principles and beliefs that it will satisfy every seeker of truth."
Imam Ali (a.s.)
"Every container becomes tightly packed with what is put in it, except for the container of knowledge, for surely it expands."
"Do not perform any good work for the sake of people's praise and do not abandon it for fear of shame":- Imam Hussain (a.s.)
Imam Ali ibn Musa al-Reza (a.s.) ” Science and knowledge are like treasures, and the key to them is question, so ask and Allah may bless you, because by this question four groups benefit: 1.The asker 2.The teacher 3.The listener 4.The answerer”
"One who pursues a goal through sinful ways , will ironically distance himself from that goal , and will approach what he was afraid of."
Hazrat Imam Hussein (a.s) (Bihar al- Anwar, Vol. 78 , P. 120)
"Islam is such a set of principles and beliefs that it will satisfy every seeker of truth."
Imam Ali (a.s.)
"Every container becomes tightly packed with what is put in it, except for the container of knowledge, for surely it expands."
"Do not perform any good work for the sake of people's praise and do not abandon it for fear of shame":- Imam Hussain (a.s.)
Imam Ali ibn Musa al-Reza (a.s.) ” Science and knowledge are like treasures, and the key to them is question, so ask and Allah may bless you, because by this question four groups benefit: 1.The asker 2.The teacher 3.The listener 4.The answerer”
"One who pursues a goal through sinful ways , will ironically distance himself from that goal , and will approach what he was afraid of."
Hazrat Imam Hussein (a.s) (Bihar al- Anwar, Vol. 78 , P. 120)
| DUA FOR OUR 12TH IMAM (A.T.F.S.) | for everyone |
O Allah! Protect Your vicegerent Hujjat (the Proof) ibn. al-Hasan and send salutations upon him, and his ancestors, now as well as at all the times, (as our) Imam, Guardian, Supporter, and Guide until such time when you bestow upon him the honor of heading the (Divine) Government. And let the people be delighted in his reign, by bestowing success, and by extending his reign.
| US bigger peace threat than Iran: Poll-A recent survey conducted in Germany | for everyone |
A recent survey conducted in Germany has revealed that the people of the European country perceive the United States as a more serious threat to global peace than Iran.
Results from the opinion poll carried out by the German social research and statistical analysis, Forsa, indicate that 45 percent of those surveyed believe that the US is a more serious threat to world peace than Iran.
Twenty-eight percent of the respondents deemed Iran a bigger threat than the US, with 27 percent unable to choose between the two.
The survey, which questioned 1,500 German adults on June 17-29, 2011, did not include other choices such as Israel, which analysts introduce as a better-known threat to peace in the world's public opinion.
The results of the Forsa study come at a time when the US, the only country to have ever used nuclear bombs against another nation, is attempting to put mounting international pressure on Iran to force the Islamic Republic to halt its peaceful nuclear program.
Meanwhile, a new poll released on Wednesday cast light on the dissatisfaction of a vast majority of the people in the Arab world with US President Barack Obama and his administration's policies in the Middle East.
The poll conducted by the Arab American Institute in the six Arab nations of Morocco, Egypt, Jordan, Saudi Arabia, Lebanon and the United Arab Emirates (UAE) demonstrated that the Obama administration is viewed less favorably in much of the Arab world today than that of his predecessor George W. Bush during his last year in office.
Only 5 percent of Egyptians surveyed said they have a favorable opinion of the US and its president. The same figure was 10 percent in Jordan and 12 percent in the UAE.
The poll also found that 88 percent of Moroccans think that Obama has not met the expectations laid out in his 2009 “Cairo speech.”
Disappointment with the US was highest in Lebanon, where 99 percent of the respondents disapproved of Obama's policies. In Saudi Arabia, 77 percent of the respondents said they felt betrayed by the US.
MRS/HJL
| 15th Sha'baan - One Of The Greatest Gifts Of Allah (s.w.t.)-ARIZA | for everyone |
15th Sha'baan - One Of The Greatest Gifts Of Allah (s.w.t.)
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Submitting our Wishes and Hajats to Allah swt via Ariza to Imam of our Time (Aft) is one of the most effective methods of getting our wishes accepted & Hajats coming to fruition =======================================
Translation of Dua-e-Ariza
I have written to you O my master, may His mercy and blessing be on you, seeking a favour from you. I have complained to you for what has happened to me seeking solutions firstly from Allah and then from you for a matter that has obsessed me. I am helpless in combating the problem and for that I have resorted to seeking help from Allah and from you. Knowing the status you have with Allah. I am confident that you will help me get the solutions to my problems swiftly and that you will intercede on my behalf. I am helpless and moreover I am sinful: so help O master and present this problem to Allah and I pray to Him that He will solve this quickly and grant me victory and success in finding the solution to my problems.(Write your personal wishes and problems in the provided space)
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I am not able to carry or bear with it. Although I am responsible for the increase of my sins andignorant about my responsibilities (Wajibaats), from Allah which are given to me. So help me O my master. Peace be upon you during this time of problems and sorrow. presents my prayers to Allah before I compensate and before my enemies engulfs me. For you have shown me your blessings.So I pray to Allah for great salvation and near victory with calmness from all fears, for Allah is most high and does what he wants. Allah is sufficient for me from beginning and in my hopes. Whatever Allah wish there is neither strength nor any power except in Allah the High, the Great.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~*When Putting the Ariza in the sea, we normally recite the following, addressing Husayn bin Rawh, the 3rd Na’ib of the 12th Imam: “O Husayn bin Rawh, Salamun Alykum. I bear witness that you died in the path of Allah and (hence), you are alive and are sustained by Allah. I am addressing you in your life which you lead with Allah – this is my note and wishes to the master of the Era, the 12th Imam (AS), so please hand it over to him for you are indeed trustworthy”.
| Iran installing advanced nuclear machines for testing | for everyone |
VIENNA (Reuters) - Iran is stepping up centrifuge development work aimed at making its nuclear enrichment more efficient, diplomats say, signaling a possible advance in the Islamic Republic's disputed atomic program.
Two newer and more advanced models of the breakdown-prone machine that Iran now operates to refine uranium are being installed for large-scale testing at a research site near the central town of Natanz, the diplomats told Reuters this week.
If Iran eventually succeeds in introducing the more modern centrifuges for production, it could significantly shorten the time needed to stockpile material that can have civilian as well as military purposes, if processed much further.
But it is unclear whether Tehran, subject to increasingly strict international sanctions, has the means and components to make the more sophisticated machines in bigger numbers.
Iran denies Western accusations it is seeking to develop nuclear weapons and says it is refining uranium for electricity generation and medical applications.
Tehran's refusal to halt enrichment has drawn four rounds of U.N. sanctions rounds, as well as increasingly tough U.S. and European punitive measures on the major oil producer.
Iran has for years been trying to develop centrifuges with several times the capacity of the 1970s-vintage, IR-1 version it now uses for the most sensitive part of its atomic activities.
Marking a potential step forward for those plans, diplomats said work was under way to set up two units of 164 new machines each. Until now, only smaller chains or individual centrifuges of the IR-4 and IR-2m models have been tested at the R&D site.
"They are moving forward here," said one senior diplomat, from a member state of the International Atomic Energy Agency. "This is slow and steady but notable progress they are making."
Other diplomats confirmed that installment was taking place, but was not yet finished. There was no comment from Iran's mission to the IAEA, the Vienna-based U.N. atomic watchdog.
Testing of a complete 164-centrifuge cascade has been due for a long time and it would be an "important step," said Olli Heinonen, a former head of IAEA inspections worldwide.
UNDERGROUND BUNKER
Robert Einhorn, the State Department's senior adviser for non-proliferation and arms control, said in March he did not believe the newer centrifuges were ready to be mass produced, according to a transcript of a think tank debate.
"It's taken them quite a long time to graduate ... to more advanced centrifuges. And that's fortunate," Einhorn said.
Iran's main enrichment production facility is also located at the Natanz complex, which is ringed by anti-aircraft guns to protect against any threatened Israeli or U.S. air strikes.
Thousands of old model centrifuges spin at supersonic speeds in an underground hall to increase the fissile isotope ratio.
Western experts say tightening sanctions, technical woes and possible cyber sabotage have slowed Iran's atomic advances. But it is still steadily amassing low-enriched uranium.
"They continue to pour fairly vast resources into this effort and they are making progress," the senior diplomat said.
Iran's decision in early 2010 to raise the level of some enrichment from the 3.5 percent purity needed for normal power plant fuel to 20 percent worried Western states that saw it as a significant step toward the 90 percent needed for bombs.
Iran says it needs 20 percent uranium to produce fuel for a research reactor making isotopes to treat cancer patients.
But Western experts say it could enable Iran to more rapidly break out and produce weapons-grade material, if it so decided.
"The production rate of 20 percent enriched uranium far exceeds the current needs of Iran," Heinonen said.
Tehran said in June it would shift this higher-grade activity from the Natanz plant to an underground bunker near the clerical city of Qom, and also to triple output capacity.
Diplomatic sources say Iran is now preparing to install centrifuges soon at the site known as Fordow, tucked away deep inside a mountain.
(Editing by Peter Cooney)| BEWARE OF 'TREE OF ZAQOOM- LEST THEY LEAD YOU TO HELL | for everyone |
“O Commander of Faithful, what are the things Allah has kept in store this day for the obedient?” he narrated to them the episode of the army the Holy Messenger (saaw) had sent to fight the infidels. It was a dark night and when the infidels planned a night attach, the Muslims were all asleep except for Zaid bin Harith, Abdullah bin Rawaha, Qatadah bin No’man and Qays bin Asim Munqari. Each of them was engrossed in prayers and in recitation of the Holy Qur’an. The enemies shot arrows aimed at the Muslims. As it was pitch dark, the enemies could not see the Muslims to be frightened of its size and got so close to them that they were soon to destroy the Muslims. Suddenly such light beamed from the faces of these few individuals that the whole Muslim army became illuminated. This inspired the Muslims who unsheathed their swords and attacked the infidels killing them or wounding them and taking them prisoners. When they turned to the Holy Messenger (saaw) and narrated their encounter to him, he said that the prayers of the their brothers on the first eve of Sha’baan was the cause of the light which illuminated from their faces.
Iblis spreads out his army round the earth urging them to make special efforts to attract the creatures of Allah towards them as Allah spreads His angels on this day round the world commanding them to look after His creatures well and urge them towards virtue and stating that because of them, the creatures will turn to virtue except for the disobedient and rebellious who would have united with the army of Iblis. On the first of Sha’baan Allah surely orders the Gates of Heaven to open up and the “Tree of Tooba” to bring its branches closer to earth and at that time there is an announcement from Allah, “O creature of Allah, these are the branches of the “Tree of Tooba”, cling to them as they will lift you to Heaven and these are the branches of the “Tree of Zaqoom”, beware of them lest they lead you to Hell”. The Holy Messenger (saaw) said, “By the one who has appointed me to the Prophet hood, whoever adopts any virtue on this day will have clung to a branch of the branches of the “Tree of Tooba” which will take him to heaven and whoever adopts evil on this day will surely have clung to a branch of the branches of the “Tree of Zaqoom” which will take him to fire.
| IMPORTANCE OF FRIDAY IN ISLAM | for everyone |
IMPORTANCE OF FRIDAY IN ISLAM
Islam accords great importance to Friday. While all days of the week belong to Allah (swt), Friday stands out for its significance.
1. Immam Moosa Kazim (a.s.) informs: “Allah has created the Prophets (s.a.w.a.) and the successors (a.s.) on Friday.
2. Immam Muhammed Baqir (a.s.) narrates: “ Friday has been named as Juma’h because on this day Allah assembled all the creatures and extracted a covenant from them concerning His Unity (Tauheed), the Prophethood of Prophet Muhammed (s.a.w.a) and the guardianship of Ameerul Momenen – Ali b.Abi Talib (a.s.)
3. The Holy Prophet (s.a.w.a.) informs: “Friday is the day of worship. So worship Allah as much as possible on that day”.
4. Immam Jafar Sadiq (a.s.) explains: “Friday is the day of Eid for the Muslims. It is greater in merit than Eid ul Fitr and Eid uz Zoha. The greatest of Eid is Eid-e-Ghadeer which falls on 18th Zihajj and even that incident occurred on a Friday. Our Qaim the 12th Immam (a.t.f.s.) will also reappear on Friday. Even the Day of Judgment will come to pass on Friday”.
5. The Holy Prophet (s.a.w.a.) declared: “ Friday is the chief of all days”
6. Immam Mohammed Baqir (a.s.) revealed: “The excellence of Fridays of the month of Ramazan over Fridays of other months is like the superiority of the Holy Prophet (s.a.w.a.) over other Prophets”.
7. Friday is associated with Hazart Wali-e-Asr our 12th Immam (a.t.f.s.). Sitr ibne Abi Daif met Immam Ali Naqi (a.s.) while he was in Mutawakkil Abbasi’s prison (may Allah curse him). Sitr inquired: “O my master, there is a tradition from the Holy Prophet (s.a.w.a.) the meaning of which is not clear for me, Immam (a.s.) asked him to narrate the tradition. Sitr recounted: ‘Don’t disobey the days; else the days will disobey you. Immam Ali Naqi (a.s.) clarified: “yes in this tradition the days refer to us i.e. Immams (a.s.) unitl the time the heavens and the earth survive. Then Saturday refers to the Holy Prophet (s.a.w.a.), Sunday refers to Ameerul Momeneen (a.s.), Monday refers to Hasnain (a.s.) and other days of the week refer to rest of the Immams (a.s.) and Friday refers to my grandson (Immam Mahdi (a.t.f.s.) who will be surrounded by a group of the truthful ones. This is the meaning of the days, therefore to not disobey them else in the hereafter they shall disobey you.”
| AND DEAL WITH ME NOT IN ACCORDANCE TO MY WORTH.....DUA-E-KOMAIL (IMAM ALI (A.S.) | for everyone |
So, my Lord! I look earnestly towards Thee and towards Thee, my Lord! I have stretched forth my hands therefore, by Thy honour, respond to my supplication and let me attain my wishes and, by Thy bounty, frustrate not my hopes and protect me from the evils of my enemies, from among the jinns and mankind o' Thou! Who readily pleased, forgive one who owns nothing but supplication for Thou doest what Thou willest o' Thou!
Whose Name is the remedy (for all ills) and Whose remembrance is a sure cure for all ailments and obedience to Whom makes one self sufficient; have mercy on one whose only asset is hope and whose only armour is lamentation O' Thou! Who perfecteth all bounties and Who wardeth off all misfortunes!
O' Light! Who illuminateth those who are in bewilderment! O' Omniscient! Who knoweth without (acquisition of) learning! Bless Mohammed and the Descendants of Mohammed and do unto me in accordance with that which befitteth Thee,
and deal with me not in accordance to my worth May the blessings of Allah be bestowed upon His Apostle and the Rightful Imams from his Descendants and His peace be upon them plentifully
posted by ABBAS ALAM @ 04:00
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