Sahib al-Zaman (the Lord of the Age)

Feb 25, '13 1:15 PM for everyone

The promised Mahdi, who is usually mentioned by his title of Imam-i 'Asr (the Imam of the "Period") and Sahib al-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 Samarrah in 256/868 and until 260/872 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 (ghaybat). 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 'Umari, one of the companions of his father and grandfather who was his confidant 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 Muhammad ibn Uthman Umari was appointed the deputy of the Imam. After the death of Muhammad ibn Uthman, Abu'l Qasim Husalyn ibn Ruh Nawbakhti was the special deputy, and after his death Ali ibn Muhammad Simmari was chosen for this task. A few days before the death of Ali ibn Muhammad Simmari in 329/939 an order was issued by the Imam stating that in six days Ali ibn Muhammad Simmari would die, Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybat-i kubra) 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 (ghaybat-i 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. Similarly the Abbasid Caliphate was well aware of the Mahdi and of how he would fill the world with justice and truth after it had been filled with injustice and falsehood from several traditions originating from the Prophet Muhammad. These narrations are present to date in both Shi’a and Sunni books. “The world will not come to an end until a man from the descendants of Husayn takes charge of the affairs of the world and fills it with justice and equity as it is filled with injustice and tyranny.” At the age of five, after the tragic martyrdom of his father, the eleventh divine successor of the Prophet Muhammad – Hassan son of Ali, the Mahdi went into a minor occultation. During this period, the Mahdi was in contact with his followers through appointed deputies. This lasted for a period of about sixty nine years. A few days before the death of his fourth and final deputy the Imam informed his followers, through his deputy, that there would be no more deputies after the death of the current one and after this period the Imam would go into a Major Occultation, which would continue until the day God grants permission to the Imam to manifest himself. During this period, none would be able to approach the Imam through deputies or through direct contact. In regards to the duration and the importance of this period, the Prophet Muhammad was once asked about the nature of the reappearance of the Mahdi. In his reply the Prophet likened the time of the Reappearance of the Mahdi to that of the Hour of Resurrection and then narrated the Quranic verse; “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” (Holy Quran: Chapter 7, Verse 187) An important question is raised in relation to this specific period, by those who doubt or question the existence of the Mahdi. What is the benefit of the Imam to his followers during his occultation? In order to answer this question, one should realize that the position and the role of an Imam is not only to administer the affairs and the needs of the Ummah, rather he is the link between man and God, the link between the material and the spiritual worlds. Moreover, his physical presence or absence has no bearing on his position in regards to this role. This can be derived from one of the sayings narrated by the Imam himself; ‘My benefit (to the people) during my occultation is similar to that of the sun when it disappears from sight behind the clouds.’ - [Bihar Al-Anwaar, Ch. 53, Pg. 181]