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Imam Mahdi (pbuh) 

This is the name of Mubarak Jaafar bin Muhammad Al-Sadiq, peace be upon them. Or the name of “Abu Abdullah” and the narrations of Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-K Hope or salvation.

His mother is respected, Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.

The birth of the enlightened city of Medina on April 24, 702 AH, corresponding to the 17th of Rabi’ al-Awwal, 80 AD The title of Faramaya is the title of Faramaya, may God bless him and his family. This is a hadith that mentioned that the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq fell asleep, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karinji was false.

Peace be upon him, may God’s prayers and peace be upon him. 34 He asked, “May God’s peace and blessings be upon you.” Respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”

The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's family is the father of his children. (The jinn of the doctrine of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridhi) or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra or Umm Farwa, may God’s peace May God bless you

Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas.

Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.

The Timing of the Emergence of Imam Mahdi

Introduction

There is an ongoing debate regarding whether the day of the emergence of the Qa’im (Imam Mahdi) has a specific, unchangeable time or if it is influenced by certain circumstances. This discussion can be divided into two primary perspectives:

First Direction: Fixed Time for Emergence
The first perspective asserts that the emergence of the Qa’im, like the Day of Resurrection, has a predetermined time that neither advances nor delays, irrespective of circumstances. Proponents of this view cite several narrations as evidence.
 

  1. Fixed Days of Emergence: In the interpretation of Al-Qummi, Imam Al-Sadiq (peace be upon him) interprets the Almighty's saying: “And We certainly sent Moses with Our signs, saying: ‘Bring out your people from the depths of darkness into the light, and remind them of the days of Allah’” (Qur'an 14:5) as referring to three specific days that come at predetermined times (1).

  2. Reforming in One Night: A narration from the Prophet Muhammad (may God bless him and his family) states, “The Mahdi is from among us, the People of the House. God will set right his affairs in one night” (2). Imam Al-Sadiq (peace be upon him) explains that this means God will prepare the Mahdi in one night, gathering his supporters in Mecca on a Friday night (3).

  3. Odd Years for Emergence: Imam Al-Sadiq (peace be upon him) states, “The Qaim will not emerge except in an odd number of years” (4).

  4. Friday Emergence: According to a narration, the Qa’im will emerge on a Friday (5).
     

From these narrations, it may be understood that the Qa’im has a specific time for emergence, much like the Day of Resurrection, which neither advances nor delays, independent of any circumstances.

Second Direction: Circumstance-Dependent Emergence
The second perspective argues that the emergence of the Qa’im is influenced by certain circumstances, which means that the timing can be advanced or delayed depending on the fulfillment of these circumstances.
 

  1. Conditional Timing: Imam al-Kadhim (peace be upon him) mentioned that certain circumstances can alter the timing of events, such as death or the emergence of the Qa’im. For example, good deeds can delay death, while circumstances can advance the emergence (8).

  2. Supplications for Hastening Relief: Numerous supplications request the hastening of the Qa’im’s emergence, such as: “O God, hasten his relief, support him with victory, support his supporters, and let down those who betray him...” (9). This suggests that the timing of his emergence is flexible and can be influenced by the prayers and actions of believers.
     

Conclusion
The emergence of Imam Mahdi is a significant event in Islamic eschatology. Whether it has a fixed time or is influenced by circumstances remains a matter of interpretation. The inevitable nature of his emergence does not contradict the possibility that it may be conditioned on certain voluntary human actions, as understood from the provided narrations and scholarly interpretations.

References:

  1. Tafsir al-Qummi 1: 367.

  2. Kamal al-Din: 152/Chapter 6/H 15; Musnad Ahmad 1: 84.

  3. Kamal al-Din: 151 and 152.

  4. Al-Ghaybah by Al-Tusi: 453/h 460.

  5. Al-Khasal: 394/H 101.

  6. Al-Irshad 2: 379.

  7. Al-Dawa’at li-Rawandi: 125/h 307.

  8. Al-Kafi 1: 368 / Chapter on hatred of timing / H. 1.

  9. Misbah Al-Mutahjadid: 414/No. (536/146).

The First Sermon of Imam Mahdi (May God Hasten His Appearance)

Introduction
The awaited Imam Mahdi (may God hasten his appearance) is expected to deliver a significant speech upon his emergence in Mecca. This speech is filled with profound implications about the continuity of the prophetic mission and the unity of the divine message across different eras and prophets.

The Narrative
According to a narration from Imam al-Baqir (peace be upon him), the awaited Imam Mahdi will stand near the Kaaba in Mecca and declare his authority and legitimacy by invoking the legacy of previous prophets:
 
"And the one standing in Mecca on that day near the Kaaba, seeking protection from it, will say: I am the guardian of God. I am more worthy of God and of Muhammad (may God’s prayers and peace be upon him and his family). So whoever disputes with me about Adam, I am more worthy of people than Adam, and whoever disputes with me about Noah, then I am People are closest to Noah, and whoever disputes with me about Abraham, then I am closest to Abraham, and whoever disputes with me about Muhammad, I am closer to Muhammad, and whoever disputes with me about the two prophets, then I am closer to the prophets. God Almighty says: 'Indeed, God chose Adam and Noah and the family of Abraham and the family of Imran above the worlds Some of them are from the other, and God is All-Hearing, All-Knowing' [Al Imran: 33-34]. I am the remnant of Adam, the best of Noah, the chosen one of Ibrahim, and the elite of Muhammad. Indeed, whoever disputes with me about the Book of God, I am most worthy of the Book of God. Indeed, whoever debates with me about the Sunnah of the Messenger of God, I am most worthy of the people regarding the Sunnah and conduct of the Messenger of God, and I seek God from the one who hears my words when he informs the absent witness."

The Imam will then gather his companions, three hundred and thirteen men, without prior arrangement, like autumn leaves falling (1). They will pledge allegiance to him between the Corner and the Maqam, with the covenant of the Messenger of God in hand. If there is any doubt, a voice from heaven will confirm his identity and lineage.

The Significance of the Sermon
This sermon underscores that the revolution and movement of the Mahdi is a continuation of the divine mission of all prophets. It emphasizes the unity of the prophetic mission, stating that:
 
"My revolution and my movement is the movement of Adam, it is the movement of Noah, it is the movement of Abraham, it is the movement of Moses, it is the movement of Jesus, it is the movement of the Messenger of God, it is the movement of the prophets, it is the movement of Ali, it is the movement of Hussein. What are you arguing with me about? I am more deserving of you than that."

The Imam's assertion connects his mission directly to the legacy of previous prophets, portraying himself as the culmination of their efforts.

Continuity of Prophetic Guidance
This perspective is further illustrated in the Ziyarat of Imam Hussein (peace be upon him):
 
"Peace be upon you, O heir of Adam, God’s chosen one. Peace be upon you, O heir of Noah, the Prophet of God. Peace be upon you, O heir of Abraham, God’s friend. Peace be upon you, O heir of Musa Kalim Allah. Peace be upon you, O heir of Jesus, the Spirit of God. Peace be upon you, O heir of Muhammad, beloved of God..." (2).

The Awaited Imam Mahdi is depicted as the last professor in the long line of divine guidance that includes all prophets, presenting a seamless continuation of their teachings.

Conclusion
The first sermon of Imam Mahdi (may God hasten his appearance) emphasizes the unity and continuity of the prophetic mission. It portrays the Imam as the rightful heir to the legacy of all prophets, asserting his authority and legitimacy through his connection to their divine mission. This profound message highlights the enduring relevance of the teachings of previous prophets and the ultimate fulfillment of their missions through the appearance of the Mahdi.

References:

  1. Bihar Al-Anwar (vol. 52/p. 305 and 306/h. 78), on the pleasure of the people of faith for Al-Nili (pp. 88-90).

  2. Mafatih al-Jinan (p. 613/Ziyarat al-Warith).

Why is Imam Mahdi (may God bless him and grant him peace) called the owner of the matter?

The term "holder of the command" is well-known among the people and is often specifically associated with Imam Mahdi (may God bless him and grant him peace). However, this term is actually a general designation that applies to anyone who has carried out the duties of the divine command from God Almighty. This broader application includes the Prophet Muhammad and the rest of the Imams. Several hadiths from the Imams of the Ahl al-Bayt (peace be upon them) support this interpretation. Here are a few notable examples:

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Evidence from Hadiths

  1. Hadith from the Commander of the Faithful, Imam Ali (peace be upon him):

     

    “O God, servants of God, cast this crisis on to the One in authority, pardon me, and do not measure these matters with your opinions, lest you turn backwards on your heels, and do not rely on your deeds. And do not depart from the One in authority. So taste the stupidity of your actions.” (Al-Mustarshid by Al-Tabari Al-Shi’i, p. 404)

    ​

  2. Statement of the Companion Al-Miqdad (may God be pleased with him) to the first Caliph, Abu Bakr:

     

    “And I have learned that Ali, peace be upon him, is the owner of this matter after the Messenger of God, may God bless him and his family, so make it his, for that is safer for you, better for your remembrance, and greater for your reward, and I have advised you if you accepted my advice, and to God you will return, whether good or bad...” (Al-Yaqin, Al-Sayyid Ibn Tawus, p. 371; Kitab Bihar Al-Anwar by Al-Majlisi, vol. 28, p. 216)

    ​

  3. Narration from Imam Al-Sajjad (peace be upon him):

     

    "He stood up and prayed two rak’ahs and then said: 'O stone that God has made a witness to whoever of the delegations of His servants enters His Sacred House, if you know that I am the one in charge of the matter, and that I am the Imam whose obedience is due upon all the servants of God, (then bear witness) so that my uncle would know that he has no right to the Imamate.' So God Almighty spoke to the stone in clear Arabic, and said: 'O Muhammad bin Ali, hand over the command to Ali bin Al-Hussein, peace be upon them, for he (the Imam) is obligated to obey you, and all the servants of God, without you and without all of creation.'" (Bihar Al-Anwar, vol. 46, p. 29)

    ​

  4. Hadith from Imam Al-Rida (peace be upon him): "The narrator asked him: 'Are you the author of this matter?' He said: 'I am the owner of this matter, but I am not the one who fills it with justice as it is filled with injustice.'" (Kamal al-Din wa Tamam al-Ni`ma by al-Saduq, p. 376)

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Conclusion

From these narrations, it becomes evident that the term "holder of the command" is not exclusive to Imam Mahdi (may God bless him and grant him peace). Instead, it is a title that has been applied to all those who have fulfilled the divine duties entrusted by God Almighty. This includes the Prophet Muhammad and the various Imams who succeeded him. Therefore, while Imam Mahdi is often referred to as the "holder of the command" in contemporary times, this term also applies to the other leaders who carried out God's will.

 

References:

  1. Al-Mustarshid by Al-Tabari Al-Shi’i, p. 404.

  2. Al-Yaqin, Al-Sayyid Ibn Tawus, p. 371; Kitab Bihar Al-Anwar by Al-Majlisi, vol. 28, p. 216.

  3. Bihar Al-Anwar, vol. 46, p. 29.

  4. Kamal al-Din wa Tamam al-Ni`ma by al-Saduq, p. 376.

What is the date of the appearance of Imam Mahdi (may God bless him and grant him peace)?

The Year of Emergence
According to various narrations, the year in which Imam Mahdi (peace be upon him) will emerge is specified to be an odd-numbered year.

Narrations on the Year

  1. Narration by Al-Mufid:

    "The Qaim (peace be upon him) will not come out except in an odd number of years, in the year one, or three, or five, or seven, or nine" (1).

  2. Narration by Al-Baqir:

    "Al-Qaim (peace be upon him) will rise in an odd number of years, nine, one, three, five" (2).
     

The Day of Emergence

The Night of the Announcement
Imam Al-Sadiq (peace be upon him) mentioned that the announcement of Imam Mahdi's (peace be upon him) emergence would be made on the night of the twenty-third of Ramadan.

The Day of Emergence
The actual day of Imam Mahdi's emergence is specified to be on Ashura, the tenth of Muharram.

Detailed Narrations on the Day

  1. Al-Mufid's Narration:

     

    "The name of Al-Qaim (peace be upon him) will be called on the night of the twenty-third... and he will rise on the day of Ashura, which is the day he was killed. In it is Al-Hussein bin Ali (peace be upon them), as if I were with him on the third day of the tenth of Muharram, standing between the corner and the Maqam, with Gabriel (peace be upon him) on his right hand calling: Pledge of allegiance to God, and his Shiites would come to him from the ends of the earth, folding in for them until they pledge allegiance to him, and God will fill the earth with justice as it had been filled with injustice and injustice" (4).
     

  2. Narration in Al-Khisal:

     

    "Our Qaim will bring out the Ahl al-Bayt on Friday..." (5).
     

  3. Narration in Kamal Al-Din:

     

    "On Saturday" (6).
     

Reconciling Different Narrations
From these narrations, it is gathered that the initial emergence begins on Friday with the announcement, and the pledge of allegiance takes place on Saturday.

  1. Al-Baqir's Narration:

     

    "It is as if I am standing on the day of Ashura on Saturday, standing between the corner and the Maqam in front of Gabriel (peace be upon him) calling out: Allegiance to God..." (8).
     

The Day of Nowruz
Another significant day mentioned is Nowruz.

  1. Muhaddhib bin Fahd's Narration:

     

    "The day of Nowruz is the day on which our Qaim, the Ahl al-Bayt, and the rulers of the matter appear, and God Almighty will defeat him as the Antichrist and crucify him on the throne of Kufa" (9).
     

References:

  1. Al-Irshad (vol. 2, pp. 378-379).

  2. Al-Ghaybah by Al-Numani (p. 270, Chapter 14, H. 22).

  3. Al-Irshad (vol. 2, pp. 378-379).

  4. Al-Khasal (p. 394, h. 101).

  5. Kamal Al-Din (pp. 683-684, Chapter 57, H. 19).

  6. Al-Ghaybah by Al-Tusi (p. 481, h. 459).

  7. Al-Muhadhdhab Al-Bari’ (Part 1, Explanation, pp. 194-195).

Did the Shiites take the idea of ​​the Mahdi from the Jews? What do you know about the basement of occultation?

Common Misconceptions
The concept of Imam Mahdi (may God hasten his appearance) has been subject to various interpretations and misconceptions. One such misconception is that the idea of Imam Mahdi was borrowed by the Shiites from Jewish traditions.
 
Refuting the Misconception
The notion that the concept of Imam Mahdi was taken from Jewish tradition is unfounded. This belief is deeply rooted in Islamic tradition and is well-documented in numerous Islamic sources, including major Sunni hadith collections.

  1. Sources of the Belief:

     

    We took it from Sahih Abu Dawud, Ibn Majah, Al-Tirmidhi, and from hundreds of scholars, and not just from Shiite scholars. Are all of them Jewish in your opinion?

  2. Authenticity of the Concept:

     

    These are narrations that are frequently reported from the Prophet (may God bless him and his family and grant them peace). Do you understand your history or not?

    ​

Historical Consensus
Numerous books and scholarly works have been written on Imam Mahdi (may God hasten his appearance), highlighting the unanimous agreement among Muslims regarding his existence and future emergence.

Misconceptions about the Basement in Samarra
A common myth is that the Shiites believe Imam Mahdi will emerge from a basement in Samarra and that they gather there, beating drums and calling for his emergence.

Addressing the Myth

  1. Historical and Cultural Misunderstandings:

     

    The basement in Samarra was in the house of Imam Al-Askari (peace be upon him), and its land was low, so when they built the building it rose and the land became like a basement.
     

  2. Misinterpretations and Misrepresentations:

     

    The idea that the Shiites throw a fifth of their earnings into the basement is a misconception propagated by those unfamiliar with the actual beliefs and practices.
     

The Truth about the Basement
The basement in Samarra is a site of reverence and historical significance, not a place where Shiites believe Imam Mahdi will physically emerge.

Unity among Muslims
Promoting Unity

The misconceptions and misrepresentations serve to divide Muslims. The true mission should be to unite under the banner of "There is no god but God."

Scientific Disagreement
Disagreement on scholarly issues should not lead to division. The unity of the Muslim ummah is paramount, and historical inaccuracies should not be used to foster discord.

Imam Mahdi’s Existence and Role
Imam Mahdi (may God hasten his appearance) is believed to be alive and among us, playing a crucial role in the divine plan, though he remains in occultation.

Addressing Historical Inaccuracies
Ibn Khaldun’s Account
Ibn Khaldun’s account in his history mentions misconceptions about the Twelver Shiites’ beliefs regarding Imam Mahdi.

  1. Refuting Ibn Khaldun’s Claims:

     

    Ibn Khaldun stated that the Twelver Shiites believe in a basement myth, which is not accurate and reflects a misunderstanding of Shiite beliefs.
     

Al-Alusi’s Interpretation
Al-Alusi’s interpretation in his tafsir also reflects similar misconceptions about the Shiite beliefs regarding the Imam Mahdi.

  1. Refuting Al-Alusi’s Claims:

     

    Al-Alusi’s claims about the Shiites hiding their shares in the basement are equally unfounded and misrepresent the actual practices and beliefs.
     

Conclusion
Imam Mahdi (may God hasten his appearance) is a central figure in Islamic eschatology, revered across different Islamic traditions. Misconceptions and myths about his existence and emergence should be addressed with accurate historical and religious context to promote unity and understanding among Muslims.

References:

  1. Ibn Khaldun, Al-Muqaddimah, vol. 1, p. 199.

  2. Al-Alusi, Ruh al-Ma'ani, vol. 10, pp. 4-5.

  3. Sheikh Ahmed Al-Waeli, Lectures on Imam Mahdi.

Is it possible to give the title of Commander of the Faithful to Imam Mahdi (may God bless him and grant him peace)?

Glory of Imam Mahdi's Birth
The supplication narrated by Sheikh al-Tusi contains a profound phrase: "Glory be to His birth" (1). This phrase emphasizes the majesty of the birth of Imam Mahdi (may God hasten his appearance), highlighting the greatness of the newborn. Imam al-Sadiq (peace be upon him) mentions that on the night the Qa’im is born, every child born will be a believer. If a child is born in a house of disbelief, God will transfer him to faith with the Imam's blessing (2). This demonstrates the significant spiritual influence of Imam Mahdi's birth.

The Title "Baqiyyatullah" (The Remnant of God)
A man once asked Imam al-Sadiq (peace be upon him) if it was appropriate to greet the Mahdi with the title "Commander of the Faithful." Imam al-Sadiq explained that this title was reserved for his grandfather, Imam Ali (peace be upon him). Instead, he advised using the title "Baqiyyatullah," as mentioned in the Quran: "The remnant of Allah is better for you if you are believers" (3). This title signifies that Imam Mahdi is the heir of the knowledge and virtues of the prophets, carrying forward their mission and achievements.

Earth Shining with the Light of Its Lord
The Quran states, "And the earth shines with the light of its Lord" (4). Imam al-Sadiq (peace be upon him) interprets this verse, explaining that "the lord of the earth is the imam of the earth." When Imam Mahdi appears, people will no longer need the light of the sun or the moon, as they will be illuminated by the light of the Imam (5). This metaphor illustrates the spiritual and moral enlightenment that Imam Mahdi will bring to the world.

Conclusion
The birth of Imam Mahdi (may God hasten his appearance) is a significant event in Islamic belief, symbolizing spiritual transformation and the promise of justice and equity. The title "Baqiyyatullah" reflects his role as the inheritor of prophetic knowledge and virtues, destined to achieve what previous prophets aspired to. The world will eventually shine with the light of Imam Mahdi, representing the ultimate fulfillment of divine guidance.

References:

  1. Misbah al-Mutahajjid by Sheikh al-Tusi, p. 842.

  2. Al-Bihar by Al-Majlisi, vol. 51: 28, Idbat al-Hidayat, vol. 3: 581.

  3. Al-Yaqin by Ibn Tawus, p. 27.

  4. Al-Zumar, verse: 69.

  5. See Al-Bihar by Al-Majlisi, Part 7: 326.

Is the absence of the Imam (may God hasten his return) considered evidence of his Imamate?

Repeated Narrations and Scholarly Documentation
Numerous narrations have consistently indicated the occurrence of an occultation concerning the twelfth descendant of the Messenger of God (may God bless him and his family and grant them peace). This event has been extensively documented by scholars and detailed in various books, such as "Al-Ghiba" by Sheikh Al-Tusi and Al-Numani, as well as "Kamal Al-Din" by Al-Saduq. The occultation is considered inevitable and was a topic of discussion among both private and public circles even before the birth of Imam Mahdi (may God hasten his appearance).

The Importance of Belief in the Occultation
Belief in the occultation is crucial; denying it would imply rejecting the most honorable Messenger (may God’s prayers and peace be upon him and his family) and the Imams from his descendants (peace be upon them). The pre-reported occultation serves as evidence of the Imamate of Imam Mahdi (may God hasten his return).

Radi al-Din Abu al-Qasim Ali ibn Musa ibn Tawus (may God have mercy on him) emphasizes this point:
 
“And know, my son Muhammad - may God inspire you with what He wants from you and is pleased with about you - that the occultation of our Lord (the Mahdi) (may God’s prayers be upon him) which has baffled the one who opposes and agrees is among the arguments against His Imamate and the Imamate of his pure forefathers are proven (may God’s prayers be upon his grandfather Muhammad and upon them all), because if you look at the books of the Shiites or others, such as the Book of Occultation by Ibn Babawayh, the Book of Occultation by Al-Numani, the example of the Book of Shifa and Jalal, and the example of the book of Abu Nu’aym Al-Hafiz on the news of the Mahdi and his epithets... I found that one or most of them included before his birth that he (peace be upon him) would be absent for a long time until some of those who used to claim it would withdraw from his imamate. If this absence had not been absent, it would have been a challenge to the imamate of his fathers and to him, so the absence became an argument for them (peace be upon them) and an argument against his opponents in proving it. His Imamate and the validity of his absence" (1).

The Testimony of Sheikh Al-Tusi
Sheikh Al-Tusi (may God have mercy on him) also highlighted this evidence in his book "Al-Ghaybah," reiterating that the occultation was a well-accepted method among the ancient scholars. He stated:
 
“This is also an approved method that was adopted by the sheikhs in ancient times” (2).

Conclusion
The concept of the occultation of Imam Mahdi (may God hasten his appearance) is deeply rooted in Islamic tradition and serves as a strong evidence of his Imamate. The documentation and narrations that predate his birth and predict his occultation validate the legitimacy of his role and the continuity of the Imamate.

References:

  1. Revealing the Mahja to the Fruit of the Mahja, p. 53.

  2. Al-Ghaybah by Al-Tusi, pp. 157-158.

If Imam Mahdi appears (may God hasten his appearance), will he appear young?

Sheikh Muhammad Ali Al-Laknawi Al-Hindi Al-Makki, in his book "Proof of the Existence of Imam Mahdi (may God hasten his appearance) from the Sayings of Scholars and Hadith Scholars of the Sunnis and the Community," addresses several questions and misconceptions regarding the Imam's appearance and longevity.

 

Common Questions and Responses

Question: How Can Imam Mahdi Appear as a Young Man if He Was Born Long Ago?

Some have questioned how Imam Mahdi can appear as a young man when he was born centuries ago. They argue that since he has a long life, he should appear old.

 

Response:

God has the power to grant longevity and can manifest the Mahdi in a youthful form according to His will. This ability to maintain or restore youth is one of the signs of divine intervention and miracle. This concept is supported by the mention of the Antichrist (Dajjal) in Islamic tradition.

 

Evidence from Hadith:

In a hadith reported by multiple sources, including Ahmad, Muslim, Abu Dawud, Al-Tirmidhi, Al-Nasa’i, Ibn Majah, Ibn Jarir, Ibn Al-Mundhir, and Al-Bayhaqi, the Prophet Muhammad (may God bless him and his family and grant them peace) described the Antichrist as a young man with curly hair (1).

​

"The antichrist is a young man with curly hair," as mentioned in Al-Durr Al-Manthur and other sources.

​

Although the Antichrist was born before the Mahdi, during the time of the Prophet (may God bless him and his family), he is still described as young in appearance. If the youthful appearance of the Antichrist does not imply that he was not born yet, then the same reasoning should apply to the Mahdi.

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Further Explanation:

The emergence of the Mahdi as a young man is not evidence that he has not been born. Similarly, the emergence of the Antichrist as a young man is not taken as evidence that he has not been born. Thus, questioning the youthful appearance of the Mahdi while accepting that of the Antichrist would be inconsistent.

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Comparison with the Antichrist:

The Antichrist, who was born during the Prophet’s time, is described as appearing young. If the Mahdi's youthful appearance were to be questioned, one would also have to question the Antichrist's appearance. Both figures appearing young is within the realm of divine power and intervention.

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Conclusion:

The youthfulness of Imam Mahdi does not contradict his historical birth. Just as the Antichrist's youthful appearance is accepted, so too should the youthful appearance of Imam Mahdi be understood as a sign of God's power.

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References:

  1. Ahmad, Muslim, Abu Dawud, Al-Tirmidhi, Al-Nasa’i, Ibn Majah, Ibn Jarir, Ibn Al-Mundhir, and Al-Bayhaqi narrated in Al-Baath, on the authority of Al-Nawwas bin Sam’an, who said: The Messenger of God [(may God’s prayers and peace be upon him and his family)] mentioned the Dajjal one morning, and he lowered it and raised it to the point that we thought he was on the side. Palm trees. He said: “Other than the Antichrist, I fear for you. If he emerges while I am among you, then I will be a pilgrim to him instead of you, and if he emerges while I am not among you, then every person will be his own pilgrim, and God is my successor over every Muslim.” He is a young man, with furrowed hair, his eyes are swollen, and he is riding his horses between the Levant and Iraq, so he gallops to the right and to the left. O servants of God, stand firm.” We said: O Messenger of God, how long did he stay on earth? He said: “Forty days, one day like a year, one day like a month, one day like a Friday, and the rest of the days are like your days.” We said: O Messenger of God, on that day which is like a year, is the prayer of a day and a night sufficient for us? He said: “No, appreciate him.” We said: O Messenger of God, how quickly did he travel on earth? He said: Like rain, the wind is strengthened by it, and it passes through a neighborhood and calls them and they respond to it. It commands the sky and it rains, and the earth and it sprouts, and it descends upon them and sweeps them away, and it is the longest of what was ever a rain, and its longest is its loins, and its udders are most satiated. It passes by a neighborhood and calls them and they respond to its saying, so their wealth follows it, and they become barren, having no money. Their money is nothing, and he passes by ruin, so he says to her: Bring out your treasures, and her treasures follow him like dragonflies, and he orders a man to be killed, so he strikes him with a sword and cuts him off with a two-shot throw.” See: Al-Durr Al-Manthur by Al-Suyuti (vol. 4 / p. 337), Kanz Al-Ummal by Al-Muttaqi Al-Hindi (vol. 11 / p. 501), Sahih Al-Bukhari (vol. 7 / p. 58).

  2. See: Jami’ al-Usul by Ibn al-Atheer al-Jazari (vol. 11/pp. 50-65).

  3. That is: How can the Mahdi emerge as an old man, even though he was born more than two centuries after the Antichrist, and someone who is older than him when he emerges will not be an old man, like the Antichrist born at the time of the Prophet (may God’s prayers and peace be upon him and his family)? Either both of them produce young men, or both produce old men. The proverbs regarding what is permissible and what is not permissible are the same, and it is not possible to elaborate between them.

If the Mahdi existed, why did the Shiites believe in the imamate of Jaafar the Liar?

Misconceptions About Shiite Support for Jaafar bin Ali
It is claimed that the Shiites gathered around Jaafar bin Ali to condole and congratulate him, suggesting an initial acceptance of his leadership. This assertion is misleading for several reasons:
 

  1. Knowledge of Jaafar's Character: The Shiites were well aware of Jaafar's character. They had heard criticism from his father and brother and knew about his infamous behavior, including drinking wine and gambling. Given this knowledge, it is implausible that the Shiites genuinely rallied around him as their leader.

  2. Narration of Abu Al-Adyan: The source of the claim is the narration by Abu Al-Adyan, who mentioned that the Shiites condoled and congratulated Jaafar. However, Abu Al-Adyan did not specify which Shiites these were—whether they were scholars, jurists, or common followers. This generalization does not accurately reflect the stance of the knowledgeable and devout Shiites.

  3. Behavior of the Simple Shiites: It is likely that the Shiites who expressed condolences and congratulations were the common and simple people, who might have been swayed by the situation's superficial aspects. Their actions do not represent the consensus or belief of the learned and devout Shiites.

  4. General Circumstance and Authority Influence: The general situation and pressure from the ruling authority might have compelled some Shiites to outwardly conform by condoling and congratulating Jaafar. This behavior can be seen as a tactical approach to avoid immediate danger or persecution, rather than a genuine endorsement of Jaafar's leadership.
     

Evidence of Jaafar's Unsuitability

  1. Jaafar’s Known Immorality: Jaafar’s immoral behavior was known, even to those not closely associated with the Imams. Abu Al-Adyan himself, a servant of the Imam, expressed his disbelief in Jaafar’s suitability for the Imamate, given his known vices (1).

  2. Influence of the Ruling Authority: The ruling authority had a vested interest in promoting Jaafar’s claim to the Imamate to undermine the true Imamate of the Ahl al-Bayt (peace be upon them). This was part of a broader strategy to destabilize the legitimate succession and promote their control.
     

The True Shiite Response

  1. Shiites’ Tactics: The Shiites might have used tactics such as outwardly condoling and congratulating Jaafar to ensure their safety while secretly maintaining their true beliefs. This would align with a strategy of dissimulation (taqiyya) practiced to preserve their lives and faith under oppressive regimes.

  2. Authority’s Recognition of Jaafar’s Unsuitability: Even figures within the ruling authority, such as Ahmad bin Ubayd Allah bin Yahya bin Khaqan, recognized Jaafar’s unsuitability, describing him as an immoral person who engaged in reprehensible behaviors (3). If the authority itself was aware of Jaafar’s vices, it is unlikely that the knowledgeable Shiites were deceived.

  3. Selective Congratulations: Those who might have gathered around Jaafar were not necessarily true Shiites of the Imam but possibly individuals of similar moral standing to Jaafar, or those appointed to promote him under the guise of Shiite followers.


Conclusion
The Shiites’ supposed support for Jaafar bin Ali was not based on genuine conviction but rather on a combination of tactical responses to external pressures and the ruling authority’s manipulation. The knowledgeable Shiites and the true followers of the Imams did not recognize Jaafar as a legitimate leader and were aware of his disqualifications. The real support remained with the rightful Imam, Muhammad bin al-Hasan (peace be upon him), whose Imamate was divinely ordained and recognized by those who truly understood the principles of Shiite belief.

References:

  1. Bihar Al-Anwar 50: 332.

  2. Perfection of Religion and Completion of Grace: 42.

  3. Fadam: inability to speak due to slackness and lack of understanding.

  4. Al-Ghaybah by Al-Tusi, pp. 157 and 158.

What did humanity lose when Imam Mahdi (may God bless him and grant him peace) disappeared?

Introduction
The concept of divine wisdom encompasses the understanding that both punishment and reward extend beyond mere deeds. The effects of actions manifest in this world in various forms, some beyond human control, while others involve the infallible Imams, their representatives, or righteous believers. These effects serve to draw people closer to obedience and away from disobedience. This discussion explores the interplay between divine wisdom, human actions, and their consequences.

Formative and Punitive Effects of Actions:

Involuntary Formative Effects
Some effects of actions occur naturally and are beyond human intervention. These are formative effects resulting from one's deeds, such as natural consequences that arise without any direct human involvement.

Punitive and Retributive Effects
Other effects involve the infallible Imams, their representatives, or righteous believers, including punishments, blood money, and retaliation. These measures aim to influence people toward obedience and deter them from disobedience. Even if these actions do not have an immediate afterlife effect, they exert a worldly formative impact, accompanied by afterlife rewards for certain deeds.

Societal Impact of Actions
When actions pose a danger to society, they warrant additional worldly punishments like retribution and blood money. Disobedience that does not violate others' rights results only in worldly punishment unless it reaches the level of disbelief. God Almighty and the infallible ones, peace be upon them, are responsible for these outcomes.

Divine Wisdom and Human Choice:

The Role of Free Will
Divine kindness dictates that people be guided toward obedience without compulsion. The path to human perfection must involve choice, as affliction loses meaning without it. The Qur'an states:
 
“Indeed, We created man from a drop of sperm to test him, and made him All-Hearing and All-Seeing. Indeed, We have guided him to the path, whether he is grateful or ungrateful” (Al-Insan: 2-3).

Forcing commitment and removing choice contradicts the purpose of creation:
 
“Say: ‘To Allah belongs the ultimate proof. If He had willed, He could have guided you all” (Al-An’am: 149).

Faith and Voluntary Integrity
Faith and voluntary righteousness occur only with God's permission. Some effects of actions affect individuals without spreading through society, such as the personal impact of injustice:
 
“He who is unjust is unjust” (1).

Societal Effects of Actions:
Certain effects, like rainfall following repentance, benefit society as a whole:
 
“So I said, ‘Ask forgiveness of your Lord. Indeed, He is Forgiving And He makes for you rivers” (Noah: 10-12).

Deprivation of the Imam’s Presence:

Absence of the Imam and Its Consequences
The nation is deprived of the Imam’s presence, limiting their access to divine guidance. This absence necessitates extensive efforts from religious scholars to derive legal rulings, often leading to speculative judgments that may not reflect God's true will.

Losses Due to the Imam’s Absence

  1. Loss of Time and Effort: Tens of thousands of scholars spend their lives deriving rulings, a task that would be unnecessary if the Imam were present to provide direct guidance.

  2. Intellectual Debates and Disputes: Differences in opinion among scholars lead to extensive debates, sometimes resulting in bloodshed and the waste of enormous intellectual energies.

  3. Deprivation of Personal Guidance: The absence of the Imam means missing out on his advice on personal and external matters, a significant loss for the community.

  4. Misguidance from False Claims: The emergence of false claimants to the Imamate misleads many, a problem that would be mitigated if the true Imam were visible and accessible.


Theological Implications:

Punishment as a Result of Neglect
The community’s neglect of the Imams, peace be upon them, results in their deprivation of divine guidance. This neglect is akin to closing the doors of goodness upon themselves. Some narrations suggest that God blinds the creation to the Imam due to their oppression and injustice:
 
"...And know that the earth is not devoid of the proof of God Almighty, but God will blind His creation to it due to their oppression, injustice, and extravagance towards themselves" (2).

Removal of Divine Protection
When God dislikes protecting a people, He may remove the Imam from among them:
 
"Indeed, if God dislikes the protection of a people from us, He will remove us from among their backs" (3).

Conclusion
Divine wisdom encompasses a complex interplay between human actions, free will, and the resulting formative and punitive effects. The absence of the infallible Imam, peace be upon him, significantly impacts the community, leading to extensive intellectual efforts, disputes, and misguidance. Understanding these dynamics highlights the importance of divine guidance and the consequences of neglecting the rights of the Imams.

References:

  1. Eyes of Wisdom and Sermons: 428.

  2. Al-Ghaybah by Al-Numani: 144/Chapter 10/H 2.

  3. Illal al-Shara’i’ 1: 244/Chapter 179/H 2.

Was Imam Mahdi (peace be upon him) killed by a woman?

Introduction
The subject of how the Imams, peace be upon them, leave this world has been a matter of significant discussion in Shiite heritage. This discussion is underpinned by numerous narrations and historical contexts. Additionally, the idea of Jewish infiltration into religious heritage, particularly within Shiite Islam, has been a topic of debate. Here we explore these concepts based on various narrations and scholarly opinions.

The Nature of the Imams' Deaths:

Imams' Death by Murder or Poisoning
Numerous narrations assert that the Imams, peace be upon them, do not die natural deaths. Instead, their deaths are attributed to either murder or poisoning. These narrations are extensive and some are considered highly credible within Shiite tradition.

Protection from Jewish Infiltration
Shiite heritage is deemed protected from Jewish infiltration, unlike the common heritage that was penetrated by Jewish elements such as Ka'b al-Ahbar and Wahb ibn Munabbih. These figures played significant roles in introducing Jewish thought into Sunni heritage at an early stage.

Purity of Shiite Heritage
It is misguided to assume that the Imami Shiite heritage has been influenced by Jews. The heritage of the Shiites is derived from the Imams and their pious companions, such as Salman, Abu Dhar, Al-Miqdad, and Ammar, who were known for their purity and integrity. They did not rely on figures like Ka'b and Wahb but took their knowledge directly from the Imams.

The Reality of Prophets and Imams' Deaths:

Divine Will and Martyrdom
The killing of prophets and Imams is not subject to personal preferences or psychological inclinations. Historical events show that many prophets and Imams faced gruesome deaths, which serve as divine tests and proofs of their missions.

Historical Precedents
For example, Prophet Yahya bin Zakariya was killed, and his head was presented to a prostitute of the Children of Israel. Similarly, Imam Ali, peace be upon him, was martyred by Abd al-Rahman bin Muljim as per Qattam's dowry demand. Imam Hussein, peace be upon him, was killed and mutilated in Karbala, and his family was taken captive. These events underline that divine missions often involve severe trials and sacrifices.

Preservation of Imam Mahdi:

Divine Protection
Imam Mahdi, peace be upon him, has been preserved by God through the ages for a monumental mission. His task is to spread justice, establish the knowledge of God globally, and silence falsehood.

His Ultimate Mission
The Imam’s mission will culminate in the establishment of justice and the global recognition of God. Once he fulfills his divine role, his death will occur in an extraordinary manner, likely through assassination or poisoning, as indicated by some narrations.

Speculations and Evidence:

Killing by a Jewish Woman
There are speculations about Imam Mahdi being killed by a Jewish woman. However, there are no concrete narrations or transmissions in Shiite heritage that support this claim. Sheikh Ali Al-Ha’iri Al-Yazdi mentions a woman from Bani Tamim named Saeeda, but he does not attribute this to any infallible source.

Relying on Evidence
The manner of the Imam’s death should be based on credible evidence rather than conjecture. Extensive narrations indicate that the Imams do not die naturally but through murder or poisoning.

Conclusion
The death of the Imams, peace be upon them, through murder or poisoning is a well-documented belief within Shiite tradition. Claims of Jewish influence on Shiite heritage lack substantial evidence, as the heritage is rooted in the teachings of the Imams and their close companions. The preservation and eventual martyrdom of Imam Mahdi, peace be upon him, align with the divine wisdom of his mission and the trials faced by all prophets and Imams.

References:

  1. Bihar Al-Anwar 50: 332.

  2. Al-Ghaybah by Al-Numani: 144/Chapter 10/H 2.

  3. Illal al-Shara’i’ 1: 244/Chapter 179/H 2.

  4. Al-Mustarshid by Al-Tabari Al-Shi’i, p. 404.

  5. Al-Yaqin, Al-Sayyid Ibn Tawus, p. 371.

  6. Kitab Bihar Al-Anwar by Al-Majlisi, vol. 28/p. 216.

  7. Perfection of Religion and Completion of Grace: 42.

  8. Al-Obligation of the Accusative in Proving the Argument in the Absent: 2/146.

How did the Shiites know the handwriting of Imam Mahdi (may God bless him and grant him peace)?

Introduction
A prevalent doubt that has surfaced recently revolves around the authenticity of the handwritten signatures attributed to Imam Mahdi (may God hasten his appearance). Skeptics argue that there is no way to verify these signatures since no one has seen the Imam's handwriting to confirm its authenticity. This skepticism is surprising, especially from those affiliated with the school of Ahl al-Bayt (peace be upon them). This discussion aims to address these doubts by presenting narrations and historical accounts that affirm the recognition of the Imam's handwriting.

Evidence from Narrations:

Narration from Al-Tusi
Al-Tusi (may God have mercy on him) states in his book Al-Ghayba: "A group told me, on the authority of Harun bin Musa, on the authority of Muhammad bin Hammam, he said: Abdullah bin Jaafar Al-Himyari said to me: When Abu Amr (may God Almighty be pleased with him) passed away, the books came to us in the script in which we used to write. By establishing Abu Jaafar (may God be pleased with him) in his position" (1).

Testimony of Ishaq bin Yaqoub
In another narration, Al-Tusi (may God have mercy on him) writes: "A group told us, on the authority of Abu al-Qasim Jaafar bin Muhammad bin Qulawayh, Abu Ghalib al-Zarari, and Abu Muhammad al-Talakbari, all of them, on the authority of Muhammad bin Yaqoub, on the authority of Ishaq bin Yaqoub, who said: I asked Muhammad bin Uthman al-Amri (may God have mercy on him) to deliver it to me. A book in which I asked about issues that troubled me. The signature was signed in the handwriting of our Lord, the owner of the house (peace be upon him): '... As for Muhammad bin Othman Al-Amri, may God Almighty be pleased with him and his father before, he is my trust and his book is my book'" (2).
The apparent meaning of this narration is that Ishaq bin Yaqoub was familiar with the Imam's handwriting. The fact that a group narrated this on the authority of Jaafar bin Muhammad bin Qulawayh lends further credibility to its authenticity.

The Signature Containing Praise
Al-Kashshi narrates a signature that contains praise for Ishaq bin Yaqoub, indicating further recognition of the Imam's handwriting (3).

Narration from Abu Nasr Hibatullah
Al-Tusi (may God have mercy on him) also mentions: "Abu Nasr Hibatullah [bin] Muhammad bin Ahmad mentioned that Abu Jaafar Al-Amri (may God have mercy on him) died in the year three hundred and four, and that he had been in charge of this matter for about fifty years. People would bring their money to him, and he would bring out handwritten signatures to them. During the life of Al-Hasan (peace be upon him), he would come out to them with important matters in matters of religion and the world, and with amazing answers when they asked him (may God be pleased with him)" (4).

Even though Abu Nasr did not authenticate this, Al-Najashi observed that Abu Al-Abbas Ibn Noah relied on him in his book Akhbar Al-Wakil, which supports the authenticity of these claims.

Analysis and Conclusion:

Group Testimonies
The narrations from multiple individuals provide a cumulative body of evidence that supports the authenticity of the Imam's handwriting. The involvement of several people in reporting these narrations makes it highly improbable that all are fabricating or mistaken.

Historical Consistency
The historical consistency and recognition of the Imam’s handwriting across different narrations and sources further validate these claims. The documentation by respected scholars like Al-Tusi and Al-Najashi adds significant weight to their credibility.

Conclusion
The skepticism regarding the authenticity of the Imam's handwritten signatures is unfounded when considering the substantial historical and narrational evidence. The recognition of the Imam's handwriting has been well-documented and accepted within Shiite heritage, affirming the authenticity of these signatures.

References:

  1. Al-Ghaybah by Al-Tusi (p. 362 / No. 324).

  2. Al-Ghaybah by Al-Tusi (p. 362 / h. 326).

  3. See: Dictionary of Rijal al-Hadith (vol. 3/p. 236 and 237/No. 1201), and there is no mention of the signature.

  4. Al-Ghaybah by Al-Tusi (p. 366 / h. 334).

Will Imam Mahdi (peace be upon him) bring a new religion other than Islam?

Introduction
There are noble narrations suggesting that Imam Mahdi (may God hasten his appearance) will bring forth a "new religion." This concept can be understood more clearly when considering several important aspects:

1. The Possibility of Reality Differing from Appearances
Most legal rulings during the period of the Imam's absence are based on apparent rulings established through speculative signs. These signs, while authoritative, may not fully align with the actual rulings. When Imam Mahdi (peace be upon him) appears, he will know the true rulings, rendering the speculative signs unnecessary. Therefore, it is natural that many actual rulings may differ from the apparent ones established during his absence.

Considering that most secondary rulings are based on reliable reports from multiple intermediaries, it is evident that the apparent rulings are not always presumed to match reality. The multiplicity of intermediaries often weakens the possibility of these rulings being entirely accurate. Consequently, the actual legal map during Imam Mahdi’s time is expected to be significantly different from what it was during his absence.

2. The Possibility of Application Errors in New Issues
Many contemporary issues were not prevalent during the time of the Prophet (may God bless him and his family) or the early Imams. These issues include modern technologies, industries, and other advancements. The rulings for these new issues often rely on applying existing principles to new contexts, which opens the possibility for errors in application. Thus, the rulings during Imam Mahdi's appearance may differ from those established in his absence due to these application errors.

3. Additional Description of the "New"
Describing the religion brought by Imam Mahdi as "new" does not necessarily imply a complete departure from existing religious principles. Instead, it could mean the introduction of rulings that were not previously part of the known religion. All Muslim sects anticipate the appearance of a promised authority, even if they differ in identifying this person. The emergence of unfamiliar rulings may seem like a new religion to followers of various schools of thought, particularly because of the significant differences between these schools and the school of Ahl al-Bayt (peace be upon them).

Given that many Muslims have deviated from the school of Ahl al-Bayt, the resulting mixture of truth and falsehood has obscured many original rulings. Narrations from companions of the Prophet suggest that even during their time, there was a significant departure from the practices established during the Prophet’s era.

For instance, Anas bin Malik stated, "I do not know anything about what was during the time of the Messenger of God, may God bless him and grant him peace. It was said: prayer. He said: Haven't you lost what you lost in it?" (1). Similarly, Abu Darda expressed his frustration, saying, "By God, I do not know anything about the nation of Muhammad, may God bless him and grant him peace, except that they all pray" (2).

These statements, though somewhat hyperbolic, indicate substantial changes from the original teachings. Given this context, it is plausible that the true rulings brought by Imam Mahdi may appear novel and significantly different from the prevailing practices.

Conclusion
The notion that Imam Mahdi (may God hasten his appearance) will bring a "new religion" can be understood within the context of significant differences between actual and apparent rulings, potential application errors in new issues, and the unfamiliarity of true Islamic principles to many contemporary Muslims. This perspective helps reconcile the narrations about Imam Mahdi with the understanding that his rulings, while appearing new, will restore the original and true principles of Islam.

References:

  1. Sahih Al-Bukhari 1: 134.

  2. Sahih Al-Bukhari 1: 159.

Why does Imam Mahdi (may God bless him and grant him peace) not appear? Is he wary of killing?!!

Introduction
The life of Imam Mahdi (peace be upon him) has always been under the threat of death, a threat that persists to this day. Given the knowledge of oppressors that Imam Mahdi will be the one to dismantle their thrones, it is inevitable that they would seek to kill him. Consequently, it is necessary for Imam Mahdi to exercise caution and protect himself during his occultation.

Historical Precedents of Oppression
The situation faced by Imam Mahdi is reminiscent of the story of Pharaoh and Moses (peace be upon him). When Pharaoh was informed by the priests that Moses would be the one to overthrow his throne, he ordered the extermination of all newborn boys to prevent anyone from rising against him. This historical example illustrates how oppressors react when they perceive a threat to their power. Similarly, the oppressors of Imam Mahdi, knowing that he is destined to fill the earth with justice, will inevitably seek to eliminate him.

Rational and Legal Justification for Caution
Caution in the face of danger is a rational, customary, and legitimate response. Every person who senses danger is obligated to be cautious to avoid being reckless. This principle is supported by Sharia law, which imposes caution in the face of definite danger. Therefore, Imam Mahdi's occultation is a measure of caution to preserve his life against the threats posed by oppressors.

Historical and Religious Context

  • Pharaoh and Moses: Pharaoh's reaction to the prophecy about Moses illustrates the extreme measures taken by oppressors to maintain their power. Similarly, Imam Mahdi faces threats from those who fear his prophesied mission to establish justice.

  • Prophet Muhammad: The Prophet (may God bless him and his family) also exercised caution by hiding in a cave to escape assassination attempts, demonstrating that precaution in the face of danger is a legitimate action.


Narrations Supporting Occultation Due to Fear of Assassination
Several narrations highlight the wisdom behind Imam Mahdi's occultation, emphasizing caution rather than cowardice.
Key Narrations:
 

  1. Aban’s Hadith: Imam al-Sadiq (peace be upon him) narrates that the Messenger of God (may God bless him and his family) said: "The boy must have an absence. When asked why, he replied: He fears killing" (3).

  2. Zurara’s Hadith: Imam al-Sadiq (peace be upon him) also mentioned that the boy will have an absence before he rises due to fear of slaughter for himself (4).
     

These narrations indicate that the occultation is a strategic measure to protect Imam Mahdi from assassination.
Historical Opinions on Occultation

Sheikh Al-Mufid’s Perspective:
Sheikh Al-Mufid, a prominent Shiite scholar, explained the necessity of Imam Mahdi's occultation due to the danger posed by oppressors. He stated that if Ibn al-Hasan (peace be upon him) appeared, he would be killed. Therefore, it was wise for him to remain in occultation to preserve his life and fulfill his divine mission at the appointed time (6).

Sheikh Al-Tusi’s View:
Sheikh Al-Tusi also emphasized that hiding oneself in the face of danger is a rational and obligatory action. He compared Imam Mahdi’s occultation to the Prophet’s concealment in a cave to avoid assassination, reinforcing the legitimacy of this strategy (6).

Conclusion
The occultation of Imam Mahdi (peace be upon him) is a necessary and rational measure to protect him from the threats posed by oppressors who fear his prophesied mission to establish justice. Historical precedents and religious narrations support the wisdom of this cautionary approach. The goal is to preserve Imam Mahdi’s life so that he can fulfill his divine mission at the appropriate time, bringing justice and equity to the world.

References:

  1. Explanation of Nahj al-Balagha by Ibn Abi al-Hadid: 1/20.

  2. It was transmitted by Sheikh Al-Mufid in Kitab Al-Ikhtisas: 149 on the authority of Ibn Daab’s message (Al-Manaqib Al-Seventy).

  3. Bihar Al-Anwar: 52/90, Chapter 20, Hadith 1.

  4. Bihar Al-Anwar: 52/97.

  5. Al-Shu’ara’ (26): 21.

  6. Messages on the Occultation of Sheikh Al-Mufid: 4/12.

6 suspicions about Imam Mahdi (may God bless him and grant him peace) and the answer to them

First Suspicion: No Benefit from the Hidden Imam

Objection
Some argue that there is no benefit from the Hidden Imam, asserting that Shiites recognize the necessity of an Imam to manage the affairs of the Islamic nation after the Prophet (may God bless him and his family and grant them peace). Therefore, his absence seems contradictory to this necessity.

Response
Once the existence of the Imam (may God hasten his return) is proven, questioning his actions becomes irrelevant. Not perceiving the benefit does not justify denying his existence. Additionally, the Imam's existence has both a formative effect and an unseen, intangible effect. The Shiite belief maintains that the Imam is essential for preserving the formative effects, even if only for the sake of preserving these unseen benefits. Furthermore, the rule of divine kindness supports the idea that tangible and permanent effects exist due to the Imam's presence.

Belief in the Mahdi is well-established and must be accepted as it falls within the realm of the unseen, informed by the Prophet (may God bless him and his family and grant them peace). Thus, the belief in the Hidden Imam is validated by prophetic tradition.

Second Suspicion: Psychological Origin of the Idea

Objection
Some claim that the concept of the Hidden Imam arises from the psychological repression experienced by Shiites due to persecution by unjust governments.

Response
This argument mirrors claims about the belief in God, as proposed by figures like Freud, who attributed religious belief to psychological factors. However, a review of the Mahdist system and its culture refutes this suspicion. Moreover, what evidence supports this psychological origin claim? It can be argued that the claim itself stems from a psychological reaction against the Shiite doctrine and its growing acceptance.

Third Suspicion: Absence of Kindness

Objection
The Imam is considered a source of divine kindness, meaning closeness to God Almighty. Therefore, his occultation seems to contradict this concept of kindness.

Response
Shiites do not claim that the Imam is inactive. What contradicts kindness is obstruction, not absence. The Imam is absent but active in ways that narrow-minded individuals cannot perceive. Just as the sun remains beneficial when obscured by clouds, so does the Imam during his occultation. Moreover, denying kindness would be illogical and contradictory if it came from God Almighty. If it arises due to human negligence, the fault lies with the people, not the divine plan.

Fourth Suspicion: The Mahdi Will Be Born Later

Objection
Some believe that the Mahdi will be born later, as some narrations suggest his birth at the end of time.

Response
The numerous narrations about the Mahdi emphasize his appearance, not his birth. The term "appearance" implies a prior concealment. This consistent emphasis on "appearance" in the narrations of the infallible Imams (peace be upon them) proves that one of the Promised One's attributes is absence.

Fifth Suspicion: Contradiction with Jurisprudential Rulings

Objection
The concept of the Hidden Imam contradicts the principles of enjoining good, forbidding evil, and caring for the affairs of Muslims.

Response
Enjoining good and forbidding evil have conditions, including the use of usual natural means. The Imam’s command must fit within the apparent legal framework. Sharia has both apparent and hidden dimensions, and the principle of prioritizing the most important applies. Therefore, the necessity of the Imam’s concealment outweighs the obligation of enjoining good. Furthermore, this issue also applies to figures like Al-Khidr. The occultation pertains to the identity, not the self, allowing for a combination of occultation with the imperative of enjoining good.
Sixth Suspicion: False Claims to Being the Mahdi

Objection
The existence of false claimants to being the Mahdi, such as the Sudanese Mahdi and others, casts doubt on the authenticity of the true Mahdi.

Response
If this conjunction were valid, it would invalidate many concepts, such as justice, due to tyrants' false claims. Similarly, it would discredit scholars due to false claims of knowledge, and virtues like courage and generosity would also be questioned. The existence of false claimants does not negate the authenticity of the true Mahdi. Sheikh Al-Mufid (may God have mercy on him) addressed and resolved similar objections in his work "The Ten Chapters on occultation."

Conclusion:
The suspicions regarding the Hidden Imam are addressed through rational, historical, and theological arguments. The belief in the Hidden Imam is supported by numerous narrations and logical reasoning, confirming his existence and the benefits of his occultation. The challenges raised by skeptics are effectively countered, reaffirming the foundational beliefs of the Shiite doctrine regarding Imam Mahdi (may God hasten his appearance).

Is the Awaited Mahdi a descendant of Imam Hassan or Hussein (peace be upon them)?

Introduction
Numerous texts across various traditions affirm the lineage and significance of Imam Mahdi (may God hasten his appearance). These texts highlight the esteemed status of Imam Mahdi and clarify misconceptions about his origins and role. This document addresses these aspects through various narrations and scholarly interpretations.

Explicit Narrations:

Narration of Salman Al-Farsi
Salman Al-Farsi (may God be pleased with him) reported: "I entered upon the Prophet (may God’s prayers and peace be upon him and his family) and saw Al-Hussein bin Ali on his thigh. The Prophet was kissing his eyes and mouth and saying, 'You are a master and the son of a master. You are an imam, the son of an imam, the brother of an imam, and the father of nine imams, the ninth of whom is their Qaim.'" (1)

Narration of Al-Sadiq Jaafar bin Muhammad
Ghayath bin Ibrahim narrated on the authority of Al-Sadiq Jaafar bin Muhammad, who said: "The Commander of the Faithful (may God’s prayers and peace be upon him) was asked about the meaning of the Prophet’s saying, 'I am leaving behind among you the two weighty matters, the Book of God and my descendants.' He said, 'I, Al-Hasan, Al-Hussein, and the nine Imams from the progeny of Al-Hussein, the ninth of whom is the Mahdi and their Qaim. They will not depart from the Book of God, and it will not depart from them until they are returned to the Messenger of God (may God’s prayers and peace be upon him and his family) at his pond.'" (2)

Narrations Attributing Mahdi to Other Imams:

Narration of Abdul Salam bin Saleh Al-Harawi
Abdul Salam bin Saleh Al-Harawi reported that Dibal bin Ali Al-Khuza’i recited a poem to Imam Al-Rida (peace be upon him), which included:

"The inevitable emergence of an imam distinguishes us all right and wrong, based on the name of God and blessings. He rewards blessings and curses."

Imam Al-Rida (peace be upon him) cried and said: "O Khuza’i, the Holy Spirit has spoken on your tongue. Do you know who this Imam is? He is the one expected in his absence, the one who will fill the earth with justice as it was filled with injustice." (3)

Narration of Al-Rayyan bin Al-Salt
Al-Rayyan bin Al-Salt reported a similar narration from Imam Al-Rida (peace be upon him) regarding Imam Mahdi: "That is the fourth of my children." (4)

Sunni Narrations on Imam Mahdi's Lineage:

Narration of Hudhayfah
Hudhayfah (may God be pleased with him) reported that the Prophet (may God’s prayers and peace be upon him) said: "If only one day remained in this world, God would lengthen that day until God sends a man from my descendants whose name is my name." Salman Al-Farsi (may God be pleased with him) asked, "O Messenger of God, which of your descendants?" He said, "He is my descendant," and he struck Al-Hussein (peace be upon him) with his hand. (5)

Narration of Abu Saeed Al-Khudri
Abu Saeed Al-Khudri reported: "The Messenger of God (may God’s prayers and peace be upon him) mentioned his family’s unique qualities and said: 'From us is the Mahdi of the nation behind whom Jesus will pray.'" (6)

Scholarly Consensus and Differences:

Opinions on Mahdi's Lineage
Al-Alusi noted: "There was disagreement about his lineage. It was said: From the sons of Abbas bin Abdul Muttalib, and it was said: From the sons of Al-Hasan, but the more correct opinion is that he is from the sons of Al-Hussein." (7)

Conclusion
The narrations and scholarly opinions confirm the esteemed status of Imam Mahdi (may God hasten his appearance) and his lineage from Imam Hussein (peace be upon him). These texts highlight the continuity of the prophetic mission and the significance of the Mahdi's role in establishing justice and equity.

References:

  1. Kamal Al-Din wa Tamam Al-Ni'ma: 1/262.

  2. Kamal Al-Din wa Tamam Al-Ni'ma: 2/240-241.

  3. Kamal Al-Din wa Tamam Al-Ni'ma: 2/372-373.

  4. Aqd Al-Durar fi Akhbar Al-Muntazar: 46.

  5. Aqd Al-Durar fi Akhbar Al-Muntazar: 46.

  6. Thakhir Al-Uqabi fi Manaqib Dhuli Al-Qirba: 162.

  7. Purpose of Sermons: 77.

The Qur’an of Imam Ali is with Imam Mahdi (may God bless him and grant him peace)... What should be done with it?

Introduction
The noble narrations confirm that one of the sources of the knowledge of Ahl al-Bayt (peace be upon them) is a book by Ali (peace be upon him). This text explores the significance and nature of these sacred texts, specifically focusing on two important books: the Mushaf of Ali and the Book or Newspaper of Ali. These texts represent an aspect of the inheritance of the Prophets and the infallible Imams (peace be upon them).

The Mushaf of Ali:

The Collection of the Qur'an
After the Prophet (may God’s prayers and peace be upon him and his family) passed away, Ali (peace be upon him), who was acknowledged by the Prophet as the most knowledgeable about the Qur'an, dedicated himself to compiling the Qur'an in a sequential manner according to its revelation. This task was completed within six months of the Prophet's death, and Ali presented it to the people, who, unfortunately, refused to accept it. Consequently, Ali declared that the Qur'an he compiled would remain hidden until it reappears with Imam Mahdi (peace be upon him) (1).

Characteristics of the Mushaf of Ali:

Arrangement by Revelation
The first notable feature of Ali's Qur'an is its arrangement according to the order of revelation. It begins with "Iqra" followed by "Al-Muddaththir," "Nun," "Al-Muzzammil," "Tabit," "Al-Takwir," and so on, encompassing both Meccan and Medinan surahs. This differs from the current Qur'an, which is not arranged by the sequence of revelation. Importantly, there is no distortion in Ali's Qur'an; it contains no additions or omissions, merely a different arrangement (2).

Inclusion of Correct Interpretation
The second feature is the incorporation of the correct interpretation that Ali (peace be upon him) received from the Prophet (may God bless him and his family and grant them peace) through Gabriel (peace be upon him). This interpretation was written alongside the verses, serving as a detailed footnote (3).

Teaching the Qur'an
Upon the emergence of Imam Mahdi (peace be upon him), the Mushaf of Ali will be revealed, and the teaching of the Qur'an will be based on this text. This will present a challenge to those accustomed to the current composition, as indicated in narrations (4).

The Book or Newspaper of Ali:

Contents and Significance
Imam al-Sadiq (peace be upon him) mentioned the existence of a significant document known as the Book or Newspaper of Ali. This document, measuring seventy cubits and written by Ali under the dictation of the Prophet, contains all that is permissible and forbidden, highlighting its comprehensive nature (5).

The Knowledge of Ali
Ali's unparalleled knowledge of the Qur'an is evident in a narration where he proclaimed that he could explain any verse, including its context, time, and circumstances of revelation, whether the verse pertained to a believer or a hypocrite, and whether it was specific or general (6).

Conclusion
The Mushaf of Ali and the Book or Newspaper of Ali are vital texts that embody the profound knowledge of Ahl al-Bayt (peace be upon them). These texts, which include the correct order of the Qur'an and its interpretations, will be instrumental upon the emergence of Imam Mahdi (peace be upon him), ensuring that the divine message is understood and practiced in its purest form.

References:

  1. The Qur’an in Islam by Allama Tabatabai: 134 and 135.

  2. See: Basa’ir al-Darajaat: 213/Chapter on the Imams that they have all the Qur’an that was revealed to the Messenger of God (may God bless him and his family and grant them peace)/H 3.

  3. Interpretation of Al-Mizan 12: 126.

  4. Bihar Al-Anwar 52: 339/H 85, from Al-Irshad 2: 386.

  5. Bihar Al-Anwar 26: 21 and 22 / H. 8, from Basa’ir Al-Darajaat: 162 / Chapter on the Imams that they have the comprehensive document, which is the dictation of the Messenger of God and written by (peace be upon them) with his hand... / H. 1.

  6. Bihar Al-Anwar 36: 190 / tail of hadith 192, on the authority of Saad Al-Saud: 108 and 109.

Are the names of the Shiites recorded with Imam Mahdi (may God bless him and grant him peace)?

Introduction
The concept of "The Law" in the context of Ahl al-Bayt (peace be upon them) refers to a book that contains the names of all the Shiites. This book allows the Imams (peace be upon them) to know their followers intimately. The following text delves into the significance of this book and its implications for the Shiite community.
 
The Book of Shiites

Incident with Ali bin Al-Hussein
A narration from a man of Banu Hanifa recounts an incident where he and his uncle visited Ali bin Al-Hussein (peace be upon him). They observed Ali with a book and inquired about its contents. Ali explained that it was the register of their Shiites. The man asked if his name was included, and upon permission, he and his nephew checked the book, confirming their names were listed. Ali bin Al-Hussein elaborated that their Shiites' covenant with them was divine, highlighting their unique creation and connection (1).

Incident with Hubabah al-Walabiyyah
Another account from Ibn Faddal, narrated by Zarif bin Nasih and others, involves Hubabah al-Walabiyyah asking Imam Abu Abdullah (peace be upon him) to confirm her nephew's allegiance. Imam Abu Abdullah requested the book, verified the name, and confirmed the nephew's inclusion in their register (3).

Signs and Implications:

Imams’ Comprehensive Knowledge
The Ahl al-Bayt (peace be upon them) possess comprehensive knowledge that includes knowing the names of their followers. Their level of knowledge is such that if they wish to know something, they can learn it instantly. This is illustrated by a narration in (Basir al-Darajat) where Abu Abdullah (peace be upon him) states: "If the Imam wants to know, he knows" (4).
 
The Importance of Alignment
It is crucial for followers to have their names in this register, achievable only through adherence to the teachings and conduct of the Ahl al-Bayt. Merely claiming to be a Shiite is insufficient; obedience to God is essential. Muhammad ibn Muslim narrates from Abu Jaafar (peace be upon him) that true followers are those who obey God (5).

Accountability and Knowledge
The Ahl al-Bayt's extensive knowledge should motivate followers to act righteously. The Imams (peace be upon them) are aware of their followers' deeds, as indicated in the verse "Say, ‘Work, for Allah will see your work, and His Messenger and the believers’" [At-Tawbah: 105]. Abu Abdullah (peace be upon him) explains that "the believers" refers to the Imams, who are presented with the deeds of the servants daily until the Day of Resurrection (6).

Imam Mahdi’s Awareness
Imam Mahdi (peace be upon him) possesses such knowledge that he is always aware of the state of his followers. In a letter to Sheikh Al-Mufid, Imam Mahdi reassures that despite being distant, he is well-informed about the followers' circumstances and challenges (7).

Conclusion
The Law, or the register of Shiites, signifies the deep connection and comprehensive knowledge the Ahl al-Bayt (peace be upon them) have of their followers. It underscores the importance of true adherence and righteous conduct among the followers, as their actions are continuously monitored and recorded by the Imams. This connection serves as a reminder of the divine relationship and the responsibility of the Shiites to live in accordance with the teachings of Ahl al-Bayt.

References:

  1. Bihar Al-Anwar 26: 121 and 122/H. 11, from Basa’ir al-Darajaat: 191/Chapter What the Imams (peace be upon them) have from the collections of their Shiites.../H. 2.

  2. On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), he said: “When the beloved of the Wallabiyas came to Muawiyah, she would come to Al-Hussein (peace be upon him), and she was a very diligent woman whose skin on her stomach had dried from worship.. .». (Basir al-Darajat: 191/Chapter What the Imams (peace be upon them) have from the collections of their Shiites.../H. 4).

  3. Bihar Al-Anwar 26: 121/H. 10, from Basa’ir al-Darajaat: 190/Chapter What the Imams (peace be upon them) have from the collections of their Shiites.../H. 1.

  4. Basa’ir al-Darajaat: 335/Chapter on the Imam that if he wishes to teach knowledge, he will teach it/H. 2.

  5. Al-Kafi 2: 73/Chapter: Obedience and Piety/H. 1.

  6. Basaer al-Darajat: 447/Chapter Presenting Deeds to Imams, Living and Dead/H. 4.

  7. Al-Ihtijaj 2: 322 and 323.

Suspicion: If Al-Hasan Al-Askari (peace be upon him) had a son, the disagreement would not have occurred!!

Sheikh Al-Tusi (may God have mercy on him) presents a rebuttal to those who question the existence of Imam Mahdi (may God hasten his return). Some claim that Imam Hasan al-Askari (peace be upon him) did not have a son, similar to the well-known fact that the Prophet Muhammad (may God bless him and his family and grant them peace) did not leave behind a son who lived after his death. Sheikh Al-Tusi addresses these doubts comprehensively.

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Claims and Responses

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Claim 1: We Do Not Know About the Birth of Imam Mahdi

Response: The assertion that there is no knowledge of the birth of Imam Mahdi is unfounded. There are numerous narrations from the Imams (peace be upon them) indicating that the birth of Imam Mahdi was intentionally concealed from the public for safety reasons. Asserting with certainty that Imam Hasan al-Askari did not have a son is highly risky and lacks substantial evidence. The narrations and evidence provided by the Imams themselves confirm the birth of Imam Mahdi, contradicting the claim of ignorance.

 

Claim 2: We Know of His Non-Existence

Response: The claim of knowing that Imam Mahdi does not exist is baseless. The absence of evidence is not evidence of absence. Just because the birth of Imam Mahdi was hidden does not mean it did not occur. The advanced evidence and narrations affirming his birth refute this claim.

 

Claim 3: If the Birth Occurred, There Would Be No Dispute

Response: The occurrence of a dispute over the birth of Imam Mahdi can be attributed to rational reasons and historical contexts. The concealment of his birth was necessary due to the danger posed by the oppressors who were aware of the prophecies regarding the Mahdi. The narrations explicitly state that there would be doubt and dispute over his birth, which aligns with the reports and the reality of his concealed existence.

 

Supporting Narrations

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A. Narration from Imam al-Baqir (Peace Be Upon Him)

Imam al-Baqir (peace be upon him) stated: “...Look at someone whose birth is hidden. Some people say: He was born, and some people say: He was not born, so he is your friend” (2). This narration clearly indicates that the birth of Imam Mahdi would be disputed.

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B. Narration from Imam Al-Rida (Peace Be Upon Him)

Imam Al-Rida (peace be upon him) said: “You will be tested with something more severe and greater. You will be tested with the fetus in its mother’s womb and the infant, until it is said: He disappeared and died, and they say: There is no imam...” (3). This highlights the challenges and disputes that would arise regarding the birth and existence of Imam Mahdi.

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C. Narration from Imam Al-Sadiq (Peace Be Upon Him)

Zurara narrated from Imam Al-Sadiq (peace be upon him): “The boy has an occultation before he rises.” When asked why, the Imam replied: “He is afraid - and he gestured with his hand to his stomach -,” then added: “O Zurara, he is the one who is waiting, and he is the one whose birth is doubted. Some of them say: His father died without a successor, and some of them say: He was pregnant, and some of them say: He was born before His father died two years later...” (4). This narration explicitly mentions the doubts and disputes regarding the birth of Imam Mahdi.

 

Conclusion

The narrations and evidence provided by the Imams (peace be upon them) consistently affirm the birth of Imam Mahdi (may God hasten his return) and acknowledge the disputes surrounding it. The concealment of his birth was a strategic decision to protect him from the oppressors. Denying his birth based on the absence of public knowledge is illogical and contradicts the established narrations. The existence of disputes about his birth was foretold, validating the authenticity of these narrations.

​

References

  1. Al-Ghaybah by Al-Tusi (p. 76).

  2. Messages on Backbiting (Part 2/Page 13).

  3. Al-Ghaybah by Al-Numani (p. 185 / Chapter 10 / Chapter 4 / H. 27).

  4. Al-Kafi (vol. 1 / p. 337 / chapter on backbiting / no. 5).

Does Imam Mahdi (may God bless him and grant him peace) live in the desert?

The title "Al-Shareed," which means "the fugitive" or "the one who is expelled," is one of the many titles attributed to Imam Mahdi (may God hasten his honorable appearance). This title has been mentioned numerous times by the Imams (peace be upon them), particularly by the Commander of the Faithful, Imam Ali, and Imam Al-Baqir (peace be upon them).

 

Instances of the Title "Al-Shareed":

 

Commander of the Faithful, Imam Ali (Peace Be Upon Him)

It is narrated that when the Commander of the Faithful (peace be upon him) welcomed his son Hasan, he would say: “Welcome, son of the Messenger of God,” and when he welcomed his son Hussein, he would say: “May my father be sacrificed for you, O father of the best of slaves.” It was asked: "O Commander of the Faithful, why do you say this to Hasan and that to Hussein? Who is the son of the best slaves?" He replied: “That fugitive, the fugitive (M. H. M. D.), this son of Hasan bin Ali bin Muhammad bin Ali bin Musa bin Jaafar bin Muhammad bin Ali bin Hussein” - and he placed his hand on the head of Hussein (peace be upon him).

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Imam Al-Baqir (Peace Be Upon Him)

Abd al-Ala bin Husayn al-Thaalabi narrated that he met Imam Al-Baqir (peace be upon him) during Hajj or Umrah and asked about the relief. Imam Al-Baqir responded: “The one and only fugitive, separated from his family, separated by his father, who is called his uncle, is the owner of the banners, and his name is the name of a prophet”.

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In another narration, Abu al-Jaroud narrated that Imam Al-Baqir (peace be upon him) said: “The owner of this matter is the vagabond who is separated from his father, nicknamed ‘uncle’ by his family, whose name is the name of a prophet”.

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Interpretation of "Al-Shareed"

The title "Al-Shareed" signifies the one who was expelled by the people who did not recognize his value and rights. The early oppressors sought to eliminate him, and their successors denied his existence and rights verbally and practically. This expulsion or fleeing is due to the hostility and ignorance of the oppressors regarding Imam Mahdi's true status and mission.

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Encounter with Ali bin Mahziyar

Imam Mahdi (peace be upon him) explained to Ali bin Mahziyar the need for secrecy and caution due to the machinations of the misguided. He stated: “My father made a covenant with me that I would never settle on the earth except that I would hide it and the farthest corners of it as a secret for my command, and to protect my place from the machinations of the misguided and rebellious people from the events of the misguided nations”.

 

Prophetic Narration

Abu Basir narrated from Imam Al-Sadiq (peace be upon him) about Salman al-Farsi mentioning the trials of Kufa and stating: “Stay in the protection of your homes until the pure, the pure son of the pure, the purified, the one who is backbiting, the fugitive, the fugitive, appears”.

 

The Title "Debtor"

Another title for Imam Mahdi is "debtor," which is used out of piety. Shiites used this title when sending money to him or to his agents. The title "debtor" symbolizes his hidden and careful nature, as he avoids public attention for safety reasons.

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Al-Allamah Al-Majlisi's Interpretation

Al-Allamah Al-Majlisi explained that the title "debtor" might signify the Imam's condition, similar to that of a debtor fleeing from people. Alternatively, it could mean that people seek him for laws and rulings, yet he remains hidden out of caution.

 

Conclusion

The title "Al-Shareed" and "debtor" reflect the circumstances and the need for caution surrounding Imam Mahdi (peace be upon him). These titles, derived from the noble narrations, highlight his unique position and the challenges he faces due to the hostility of the oppressors. Understanding these titles helps in appreciating the profound and complex nature of Imam Mahdi's mission and existence.

 

References

  1. Bihar Al-Anwar 51: 110 and 111 / H. 4, on the authority of Muqtasib Al-Athar: 31.

  2. Al-Ghaybah by Al-Numani: 183 and 184 / Chapter 10 / Chapter 4 / H 22.

  3. Al-Ghaybah by Al-Numani: 184 / Chapter 10 / Chapter 4 / H. 24.

  4. Muntaha Al-Amal 2: 704.

  5. Kamal al-Din: 447 and 448/ Chapter 43/ H. 19.

  6. Al-Ghaiba by Al-Numani: 271/Chapter 14/H 24.

  7. Bihar Al-Anwar 52: 126 and 127/h. 19, on the absence of ghaybah by al-Tusi: 163/h. 124.

  8. Muntaha al-Amal 2: 705.

Who are the Batriyya who say to Imam Mahdi (may God bless him and grant him peace) “Go back, we have no need of you, O son of Fatima”?

The Holy Qur'an as a Source of Islamic Legislation
There is no doubt that the Holy Qur’an represents the most important source of Islamic legislation. It serves as the general constitution for all areas of life, including matters of faith. This fundamental principle does not require extensive explanation.

However, the important point to note is that while the Qur’an is the primary source, understanding and benefiting from it in specialized fields is not accessible to everyone. This understanding is specifically reserved for certain individuals chosen by God Almighty. At the forefront of these individuals are the Imams (peace be upon them), as confirmed by many noble narrations.

The Role of the Imams in Interpreting the Qur'an
Abu Basir narrated from Abu Abdullah (peace be upon him), who said: “We are firmly rooted in knowledge, and we know its interpretation” (1).
One of the most significant mistakes common jurists make is interpreting the Qur’an and attempting to understand it without referring to the Ahl al-Bayt (peace be upon them). This has caused confusion in their jurisprudence, beliefs, and even morals and behaviors. Some noble narrations reveal this confusion.

This mistake will recur at the time of the Imam Mahdi’s (peace be upon him) appearance. Some who claim knowledge of the Qur’an will misinterpret his actions to reject his movement and distance people from following him. After providing evidence to them, the Imam (peace be upon him) will have no choice but to fight them, which is a rational and Islamic response.

Noble Narrations on Misinterpretation and Opposition
Noble narrations mention this temptation and name some who will fall into it:

Al-Fudayl bin Yasar narrated that he heard Abu Abdullah (peace be upon him) say: “When our Qaim rises, he will be greeted by people’s ignorance more severely than the Messenger of God (may God’s prayers and peace be upon him and his family) received from the ignorant people of pre-Islamic times.” He asked, "How is that?" Imam replied: “The Messenger of God (may God’s prayers and peace be upon him and his family) came to the people while they were worshipping stones, rocks, sticks, and carved wood. When our Qaim rises, he comes to the people and all of them interpret the Book of God to him and use it as evidence.” Then he said: “By God, his justice will enter their homes as heat and cold do” (2).

The Al-Batriyya Sect
One of the most important sects mentioned in the noble narrations that would object to Imam Mahdi (peace be upon him) is the Al-Batriyya sect. This sect has caused strife before his appearance, making it essential to understand it in detail.

Historical Context of Al-Batriyya
The Al-Batriyya sect is an ideologically deviant group that does not disavow the enemies of Imam Ali (peace be upon him). They adjusted the matter of the Ahl al-Bayt (peace be upon them) to avoid disavowing their enemies. Historically, this sect has roots extending to the time of Imam Zayn al-Abidin (peace be upon him).

Sheikh Al-Saduq explained:

"The Batriyya - with the ḍamma of the unified ba’ and the sukun of the dual ta’ in the superficial and the broken ra’ - are a sect of the Zaydiyyah who allow the preferable to the virtuous. They say: Abu Bakr and Omar are two imams, even if the nation made a mistake in pledging allegiance to them in the presence of Ali (peace be upon him), but it is a mistake. It did not reach the point of immorality, and they stopped at Uthman, and called for the guardianship of the Commander of the Faithful (peace be upon him), and they saw the exit with the wombs of the sons of Ali (peace be upon him), and in that they went to enjoin good and forbid evil, and they supported everyone who left among the sons of Ali (peace be upon him). Peace be upon him) when he emerged from the Imamate, and they were the companions of Kathir al-Nawa, al-Hasan bin Salih bin Hayy, Salim bin Abi Hafsa, al-Hakam bin Utaiba, Salamah bin Kuhail, Abu Yahya al-Hadrami, and Abu al-Miqdam Thabit bin Hormuz al-Haddad" (3).

Al-Kashshi narrated with his chain of transmission on the authority of Abu Basir Al-Salam, who said: “Al-Hakam bin Utaiba, Salamah, Kathir al-Nawa, Abu al-Miqdam, and al-Tammar - meaning Salem bin Hafsa - misled many of those who went astray, and they are among those whom God Almighty said: ‘And among the people are those who say, ‘We believe in God and in the Last Day,’ but they are not assured’” (4).

Opposition to Imam Mahdi (Peace Be Upon Him)
Bihar Al-Anwar by Allama Al-Majlisi (may God have mercy on him) narrated from Abu Al-Jaroud, on the authority of Abu Jaafar (peace be upon him), in a long hadith that when Al-Qaim (peace be upon him) rises, he will march to Kufa, and a few ten thousand people will emerge from it, called Al-Batriyya. They will be armed and say to him: “Go back to where you came from, we have no need of the Banu Fatima.” He will put the sword among them until he kills the last of them (7).

Assuming this narration is proven, it contains the following points:

  1. Ideological Deviation: The Batriyya are ideologically deviant and claim that the Imamate after certain Imams is open to consultation.

  2. Support for Usurpers: They support those who usurped the rights of the Ahl al-Bayt (peace be upon them).

  3. Armed Opposition: They will raise weapons against Imam Mahdi (peace be upon him) and reject his call.

  4. Ignorance of True Scholars: These individuals are not scholars but are ignorant people. The narrations refer to true scholars as narrators of hadith, and in the signature of the Imam Mahdi (peace be upon him), it is stated: “As for the incidents that occur, refer to the narrators of our hadith, for they are my proof upon you, and I am God’s proof upon them” (8).
     

Conclusion:
The objection to Imam Mahdi (peace be upon him) by certain sects, such as the Al-Batriyya, stems from their ideological deviation and misunderstanding of the true teachings of Islam. Their opposition highlights the importance of referring to the Ahl al-Bayt (peace be upon them) for accurate interpretation and guidance. The narrations emphasize the need for caution and adherence to the teachings of the Imams to avoid falling into similar deviations.

References:

  1. Basa’iral-Darajat: 223 and 224/Chapter on the Imams (peace be upon them) that they are firmly rooted in knowledge.../H 5.

  2. Al-Ghaybah by Al-Numani: 307/Chapter 17/H 1.

  3. Ikhtiyar Ma’rifat al-Rijal 2: 509/H 439.

  4. Ikhtiyar Ma’rifat al-Rijal 2: 504 and 505/h 429.

  5. Ikhtiyar Ma’rifat al-Rijal 2: 499/H 422.

  6. Who does not have the presence of the jurist, 4: 544 and 545.

  7. Bihar Al-Anwar 52: 338/h 81, from Al-Irshad 2: 384.

  8. Kamal al-Din: 484/Chapter 45/H 4.

Why were the Imams prevented from mentioning the real name of Imam Mahdi (may God hasten his return)?

The Context of the Minor Occultation
The beginning of the minor occultation period was fraught with questions about the existence of Imam Mahdi (may God hasten his return) and matters connected to him. This period was shrouded in extreme secrecy due to the lack of interest in identifying him or his location. If there was an interest in meeting him, there was no necessity to do so or indicate his whereabouts. However, the name of Imam Mahdi (may God hasten his appearance) was not a mystery to the various Islamic sects. As the authorities pursued his person, they noticed two key aspects:

The Time of His Birth
Firstly, knowing the time of his birth (may God hasten his appearance) was crucial. Without knowing its time, the authorities could not naturally withdraw their campaigns against him.

Identifying His Person by Name
Secondly, identifying his person by his name was essential. Without this identification, the authorities could not confront Imam Mahdi (may God hasten his appearance) and fight him due to the possibility that the Mahdi had either been born or not. The clarity of his name provided him with both a legal and social personality, while ignorance of his name and form gave him an ambiguity that left the authorities confused and feeling helpless in their search for him.

Concealing the Name and Birth
It is possible, as confirmed by events, that what was meant by concealing the name was concealing the person himself and his birth from his enemies. Accordingly, there was a need to conceal both the birth and the name, as they expressed an authentic meaning. When Al-Himyari and Al-Ash’ari asked Muhammad bin Othman Al-Amri, the second ambassador of Imam Al-Mahdi (may God hasten His relief), to inform them about the name of Imam Mahdi (may God hasten his relief), he responded: "You are forbidden from this" (1).

He further said: "It is forbidden for you to ask about that, and I do not say this on my part, as it is not for me to make it permissible or forbidden, but it is from him (may God’s prayers be upon him). The Sultan had ordered that Abu Muhammad - Al-Askari - (peace be upon him) had departed without leaving behind a son, and his inheritance was taken by someone who had no right to it, so he was patient with that, and saw his workers wandering around, and no one dared to recognize them or get them something. When the name is mentioned, the search begins, so fear God and hold fast" (2).

Signature from Imam al-Mahdi
A signature came from Imam al-Mahdi (may God hasten his appearance) to his ambassador, Muhammad bin Uthman al-Amri, beginning without asking: "To inform those who ask about the name, either silence and Paradise, or speech and Hell. If they focus on the name, they announce it, and if they focus on the place, they indicate it" (3).

References

  1. Al-Ghaybah by Al-Tusi (p. 355 / h. 316).

  2. Al-Ghaybah by Al-Tusi (pp. 243 and 244 / H. 209, and pp. 359-361 / H. 322).

  3. Al-Ghaybah by Al-Tusi (p. 364/h. 331).

What does it mean that Imam Mahdi (peace be upon him) is the complete word of God?

Introduction
In the supplication following the visit of the Yassin family, it is mentioned: “O God, bless Your proof in Your land... and Your perfect word in Your land...” (1). Understanding the term "perfect Word of God" requires a deep contemplation of the Holy Qur’an and its verses.

The Concept of the Perfect Word
The "perfect word" is a significant title attributed to Imam Mahdi (peace be upon him). To understand this title and its implications, we must refer to the Holy Qur’an. The Qur’an describes Prophet Jesus (peace be upon him) as a word from God: “When the angels said, ‘O Mary, God is giving you good news of a word from Him. His name is the Messiah, Jesus, the son of Mary, eminent in the world and the Hereafter, and of those brought near” (Al Imran: 45).

Prophet Jesus (peace be upon him) is referred to as a word from God, and he attained a high station due to this designation: “When God said, O Jesus, son of Mary, remember My favor to you and to your mother when I supported you with the Holy Spirit, you spoke to the people in the cradle and in maturity; and when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay what was like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from you when you brought them clear proofs, but those who disbelieved among them said, ‘This is not but obvious magic’” (Al-Ma’idah: 110).

The Status of the Perfect Word
Imam Mahdi (peace be upon him) is described not just as a word, but as the "perfect word" of God. This indicates a higher and more complete station than that of Prophet Jesus (peace be upon him). The narrations tell us that Prophet Jesus (peace be upon him) will pray behind Imam Mahdi (peace be upon him), signifying the elevated status of the Imam (2).

The Completion of the Divine Word
The completion of the Divine Word is highlighted in the Qur’an: “And the word of your Lord has been completed in truth and justice. There is no altering His words, and He is the Hearing, the Knowing” (Al-An’am: 115). The completion of the Divine Word involves reaching the utmost levels of truth and justice, which represent the pinnacle of theoretical and practical wisdom.

Divine Support by Angels
Imam Mahdi (peace be upon him) will be divinely supported by angels, as mentioned in the narrations. Abu Hamza al-Thumali reported that Imam al-Baqir (peace be upon him) said: “When the Qaim of the family of Muhammad (may God’s prayers and peace be upon him and his family) emerges, God will help him with the appointed angels, the companions, the descendants, and the cherubim. Gabriel will be in front of him, Michael on his right, and Israfil on his left, and terror will walk a month’s journey in front of him and behind him, on his right and left, and the angels who are close to him will follow his example” (4).

References:

  1. Al-Ihtijaj 2: 318.

  2. This meaning was mentioned in many narrations and with different wording, but its meaning is the same. On the authority of Hudhayfah, he said: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: “The Mahdi turns around and Jesus bin Maryam has descended as if water were dripping from his hair. The Mahdi says to him: The chapter has come.” Then he says: Prayer was established only for you, so Jesus prays behind a man from my descendants. (Al-Sirat Al-Mustaqim 2: 257); On the authority of Muammar bin Rashid, he said: I heard Abu Abdullah (peace be upon him) say: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: “...and from my descendants is the Mahdi. When he comes out, Jesus bin Maryam comes down to support him, and he introduces him and prays behind him.” (Amali Al-Saduq: 287 and 288 / H. 320/4); On the authority of the Commander of the Faithful (peace be upon him) he said: “...And the Mahdi (peace be upon him) enters the Holy House and leads the people in prayer as an imam. When it is Friday, and the prayer has been established, Jesus bin Maryam (peace be upon him) descends in two bright red garments, as if dripping from his head.” Oily, manly hair, bright-faced, the creation of God (Glory be to Him) resembles your father, Ibrahim Khalil al-Rahman (peace be upon him), so the Mahdi turns and sees Jesus (peace be upon him), and says to Jesus: O son of the Virgin, lead the people in prayer. So he says: For you, the prayer has been established, so Al-Mahdi (peace be upon him) comes forward and leads the people in prayer, and Jesus (peace be upon him) prays behind him, and pledges allegiance to him.” (Aqd al-Durar: 274 and 275); To other novels.

  3. The Clear Truth in Knowing the Infallibles (peace be upon them) / Sheikh Al-Wahid Al-Khorasani / written by Sheikh Ali Al-Kurani Al-Amili: 550 and 551.

  4. Al-Ghaybah by Al-Numani: 239 and 240 / Chapter 13 / H 22.

Did Imam Mahdi (may God bless him and grant him peace) speak in the cradle? What is his relationship with angels?

The previous noble verse referred to several stations, and all the narrations have proven them and an addition for Imam Mahdi (peace be upon him), and its summary is:

​

Divine Support Through Angels: This is what the verse refers to as “I strengthened you with the Holy Spirit.” This position was proven for Imam al-Mahdi (peace be upon him), on the authority of Abu Hamza al-Thumali, who said: I heard Abu Jaafar Muhammad bin Ali (peace be upon them) saying: “If the Qaim of the family of Muhammad (may God’s prayers and peace be upon him and his family) had emerged, God would have helped him with the appointed angels, the companions, the descendants, and the cherubim.” Gabriel will be in front of him, Michael will be on his right, and Israfil will be on his left, and the terror will walk a month’s journey in front of him, behind him, on his right, and on his left, and the close angels will follow his example...” (1).​

​

Talking in the Cradle: “You will speak to the people in the cradle,” which is a matter proven for Imam Mahdi (peace be upon him). In the narration of the night of the birth of Imam Al-Hujjah (peace be upon him), Mrs. Hakima (peace be upon her) says: “...So when I saw him (peace be upon him) prostrating, facing the ground in his mosques, I held him to me, and I found him clean and tidy, then Abu Muhammad (peace be upon him) shouted to me: “Come to me, my son, aunt.” So I brought him to him, and he put his hands under his buttocks and his back, and put his feet on his chest, then he put his tongue in his mouth and ran his hand over his eyes, ears, and joints, then he said: “Speak, my son.” He said: “I bear witness that there is no god but God alone, with no partner, and I bear witness that Muhammad is the Messenger of God (may God’s prayers and peace be upon him and his family).” Then he prayed for the Commander of the Faithful and the Imams (peace be upon them) until he stopped at his father, then he refrained...” (2).

 

Teaching the Heavenly Books: “And when I taught you the Book and the wisdom and the Torah and the Gospel,” and this matter was confirmed for all of the People of the House (peace be upon them). On the authority of Abu Abdullah (peace be upon him) he said: “The Book of God contains information about what came before you and information about what comes after you and a separation of what is between you, and we know it” (3). Imam Mahdi (peace be upon him) will translate this knowledge in several forms, including what was reported from Imam al-Baqir (peace be upon him): “...For he is called the Mahdi because he guides to a hidden matter. He extracts the Torah and all the other books of God from a cave in Antioch, and judges between the people of the Torah according to the Torah. And between the people of the Gospel by the Gospel, and among the people of the Psalms by the Psalms, and among the people of the Criterion by the Criterion...” (4).

 

The Return of Some of the Dead: “And when you were created out of clay in the shape of a bird by My permission, and you breathed into it and it became a bird by My permission, and you healed the blind and the leper by My permission, and when you raised the dead by My permission.” This is a matter that will also have similarities to Imam Mahdi (peace be upon him), on the authority of Al-Mufaddal bin Omar, on the authority of Abu Abdullah (peace be upon him), who said: “Twenty-seven men will emerge with the Qaim (peace be upon him) from the back of Kufa, fifteen from the people of Moses (peace be upon him) who were guided by the truth and were just with it, and seven from the People of the Cave, Joshua bin Nun, Salman, Abu Dujana Al-Ansari, and Al-Miqdad. And Malik Al-Ashtar, so they will be helpers and arbitrators before him” (5).

 

The Children of Israel Refrained From Doing So: “And when I restrained the Children of Israel from you,” and this position was confirmed for Imam Mahdi (peace be upon him). It was narrated: “Then they - meaning Al-Mu’tadid and his group - sent more soldiers, and when they entered the house, they heard the Qur’an being read from the basement, so they gathered at its door, and guarded it so that it would not go up or come out, and their prince is standing until all the soldiers arrive, so he came out from the rail at the basement door, and passed by them, and when he disappeared, the prince said: Come down to him, and they said: Didn’t he pass by you? He said: I did not see. He said: Why did you leave him? They said: We thought you would see him” (6).

​

References:

  1. Al-Ghaybah by Al-Numani: 239 and 240 / Chapter 13 / H 22.

  2. Kamal al-Din: 425/Chapter 42/H 1.

  3. Al-Kafi 1: 61/Chapter on responding to the Qur’an and Sunnah.../H 9.

  4. Bihar Al-Anwar 51: 29 / H. 2, about the ills of Sharia’ 1: 161 / Chapter 129 / H. 3.

  5. Bihar Al-Anwar 53: 90 and 91, An’ilam Al-Wari 2: 292, and Al-Irshad 2: 386.

  6. Bihar Al-Anwar 52: 52 and 53 / H. 37, from Al-Kharaijah wal-Jariyah 2: 942 with varying degrees.

Details of the shape of the head of Imam Mahdi (may God bless him and grant him peace) and his noble face

The narrations said that the body of Imam al-Mahdi (peace be upon him) was very symmetrical and contained all the attributes of extreme strength and divine beauty, to the point that if he shouted at a mountain, it would crush you. This is reflected in what was reported from Imam al-Ridha (peace be upon him): “By my father and mother, my grandfather was named, my resemblance and my resemblance to Moses bin Imran (peace be upon him)” (1).

​

That is, the body of Imam Mahdi (peace be upon him) resembles the body of the Prophet Moses (peace be upon him) in terms of coordination and physical strength, as the Prophet Moses (peace be upon him) was known for physical strength. We can learn about the physical strength of Moses (peace be upon him) through two situations: The first was when Moses poked the Copt and killed him with one blow. He did not intend to kill him, but the force of the blow killed him. The second was when he gave water to Shuaib’s daughter with a bucket, and when it was full, only ten people would pull it out of the well (2).

​

From here we know the intent of the narrations that described the body of Imam Mahdi (peace be upon him) as “the color is an Arab color, and the body is an Israeli body” (3), so what is meant by the Israeli body is the body of the Prophet Moses (peace be upon him).

​

In this type, we find that the noble narrations describe his body (peace be upon him) as “neither tall and towering nor short and stocky,” but rather he is square in stature, tending to be tall. They also say: When he comes out, the viewer sees him and thinks he is thirty or forty years old. This will be one of the temptations that appear. May God Almighty protect us from the misguidance of temptations.

​

The second type: Details of his head and noble face:

  1. His hair (peace be upon him) was beautiful and flowed down his shoulders, although it appears from some narrations that his hair was curly, that is, not very loose.

  2. He had a beautiful forehead, meaning that his blessed forehead is wide and clear, with its light and splendor shining.

  3. His eyebrows were high, meaning that his blessed eyebrows are long, round, thick with hair in their middle, and meeting at their inner edges. They are higher than the eyes, and their height is attributed to his eyes being sunken.

  4. He had sunken eyes, which is from staying up long in devotion to God Almighty, and from a lot of prostration and crying (4). It was reported that he had dark eyes (5), meaning that the whites of his eyes are very white, and their blacks are very black (6). This characteristic is the most beautiful characteristic of the eye (7). It was reported that he (peace be upon him) looked at the tip of his nose, which was a metaphor for his humility, humility, and lowering his gaze.

  5. He had a long, finely tipped nose, with a hump in its middle (8), meaning that his blessed nose has some length, a convexity in the middle, and a fine end, which are the characteristics of a beautiful nose.

  6. His teeth were open, meaning that his teeth are not meeting and not overlapping each other. This characteristic is one of the general characteristics of all Imams (peace be upon them).

  7. The color of his honorable face is an Arab color, meaning it tends to be white, tinged with red, that is, it is neither red nor brown, but rather tinged with red.

  8. The light of his face exceeds the blackness of his hair and beard.

  9. The narrations said: If you looked at the face of the Imam (peace be upon him), you would take his beauty into the gatherings of your heart, and this is what the noble narrations expressed as “the most wonderful,” and he is the one who, if you look at him, you admire his appearance and take his beauty into the gatherings of your heart (9).

​

The third type: Moles of Imam Mahdi (peace be upon him):

Noble narrations have mentioned that Imam Mahdi (peace be upon him) has several distinctive moles:

  1. A mole on his right cheek, which the narrations expressed as a mark on his face, or a mole on his head.

  2. A mole on his right thigh, which is explicitly mentioned in the narrations.

  3. A mole on his left shoulder, described as “a mole between his shoulders on his left side, and under his left shoulder is a leaf like an ace.” The myrtle leaf is the size of a knot on one’s fingers, oval in shape, and the color of this mole is distinct from the color of the skin: light coffee color.

  4. A mole similar to the mole on the right shoulder of the Most Noble Prophet (may God bless him and his family and grant them peace), which is the seal of prophethood on his shoulder. It is a broad mole with intense blackness, in which there is some protrusion and some hairs. Similar narrations mentioned that it is present on the right shoulder of Imam Mahdi (peace be upon him), indicating that he (peace be upon him) is the seal of the guardians of the Prophet (may God bless him and his family and grant them peace), just as the mole of the most honorable Prophet indicated that he (may God’s prayers and peace be upon him and his family) is the seal of the prophets and messengers.

 

References:

  1. Uyun Akhbar al-Rida (peace be upon him) 2: 9 and 10 / H. 14.

  2. See: Tafsir Al-Athmal 12: 197 and 210.

  3. Evidence of Imamate: 441/H (413/17).

  4. The Imam (peace be upon him) cries for many reasons, including that he cries out of fear of God Almighty, he cries calling for quick relief, he cries because of the hardships he sees that his Shiites are going through, and he cries because of the sins committed by his Shiites!

  5. See: Kamal al-Din: 648/Chapter 43/H 23.

  6. See: The Book of Al-Ayn by Al-Khalil Al-Farahidi 1: 219.

  7. This characteristic is called a maiden among women, as a nymph is someone whose eyes are like that. And in Al-Qamoos Al-Muhit (vol. 2 / p. 15): (The word “hoor” is used in movement: for the whiteness of the white of the eye and the blackness of its blackness to intensify, its pupil to round, its eyelids to thin, and what is around it to whiten, or the intensity of its whiteness and blackness to the whiteness of the body, or the blackness of the entire eye).

  8. See: Bihar Al-Anwar 51: 50/ tail of Hadith 19.

  9. See: Kamal al-Din: 446/Chapter 43/H 19; Al-Jawhari said: The most wonderful of men is the one whose good looks you admire. (Al-Sahah 3: 1223 / Raw material).

Will Imam Mahdi (may God bless him and grant him peace) be killed if he appears at the present time?

Understanding the Wisdom Behind the Occultation of Imam Mahdi (Peace Be Upon Him)
 
Introduction
We must first point out a general observation, which is that searching for the wisdom behind the occultation of Imam Mahdi (peace be upon him) is not about interfering in revealing what is unseen or knowing what God has concealed. Instead, it is about understanding the issue of occultation as it relates to humanity. Just as the wisdom behind the creation is related to worship, we search for the wisdom of occultation as it pertains to mankind.

Differentiating Between Reason and Wisdom
The natural approach to discovering this wisdom involves searching for the reasons behind the occultation. This does not necessarily mean knowing the complete wisdom behind the occultation. It is crucial to differentiate between reason and wisdom. For example, the reason for building a school is the work of an engineer, but the wisdom behind the building is something else entirely. Similarly, Adam’s exit from Paradise was due to his eating from the tree, but there is a deeper wisdom behind that exit.

Reasons for Occultation
What is commonly proposed among the Shiites is that the reason for occultation is fear of being killed. Al-Kulayni narrated in Al-Kafi and Al-Saduq in Ikmal al-Din that a group of narrations from Imam al-Sadiq (peace be upon him) indicates that the reason for the occultation is piety and fear for life.

Sheikh Al-Mufid stated in Al-Irshad: “Al-Hasan succeeded his expected son to the state of truth, and he had concealed his birth and affairs due to the difficulty of the time and the intensity of the Sultan's search for him, as the doctrine of the Imamate spread and they knew of their waiting for him. His son did not appear in his life, and the public did not know him after his death” (Al-Irshad, vol. 2, p. 336).

Al-Sayyid Al-Murtada affirmed: “The reason for his absence is that the oppressors feared him and prevented him from managing his entrusted affairs. If something prevents him from achieving what he wants, the obligation of assuming the Imamate is waived, and if he fears for his life, his absence becomes obligatory” (Al-Murtada’s Messages, vol. 2, p. 295).

Al-Tusi limited the reasons for occultation to fear, stating: “There is no reason preventing him (peace be upon him) from appearing except his fear for himself from being killed. If it were not for this, he would not be justified in concealing himself, and he would endure hardships and harm, for the positions of the Imams, as well as the prophets, are magnified by their endurance of great hardships for God’s sake” (Al-Ghaiba, p. 329).

The Unseen Wisdom
The specificity highlighted by these scholars about Imam Mahdi, as opposed to other Imams, is that he is the last of them. Therefore, concealing him until he can carry out his role is more important than his appearance and being killed without achieving his goal.

All of the above reasons revolve around the general circumstances that accompanied the occultation and do not discuss the complete cause or final wisdom because it is one of the unseen matters that God Almighty alone specializes in. It is mentioned in the narrations that the occultation is one of the divine secrets hidden from us, and it cannot be recognized except after the appearance of the Imam (may God hasten his appearance).

Sheikh Al-Saduq narrated: On the authority of Ahmed bin Ishaq bin Saad Al-Ash’ari, he said: I entered upon Abu Muhammad Al-Hasan bin Ali (peace be upon them) and wanted to ask him about the successor after him. He said to me, beginning: “O Ahmed bin Ishaq, God, Blessed and Almighty, has not left the earth since the creation of Adam (peace be upon him) and will not leave it until the Hour arises as God’s proof against His creation. Through Him, He repels calamity from the people of the Earth, with Him rain descends, and with Him He brings forth the blessings of the Earth... O Ahmed bin Ishaq: This is a matter from God’s command, a secret from God’s secret, and an unseen from God’s unseen, so take what I have given you, conceal it, and be among those who are thankful, so that you will be with us tomorrow in the heavens” (Kamal al-Din wa Tamam al-Ni`ma, p. 384-385).

Sheikh Al-Saduq also narrated on the authority of Abdullah bin Al-Fadl Al-Hashimi, who said: I heard Al-Sadiq Jaafar bin Muhammad (peace be upon them) saying: “The owner of this matter will have an inevitable occultation, which every false person will doubt.” So I said: Why have I been made your ransom? He said: “For a matter that we were not authorized to reveal to you.” I said: What is the reason behind his absence? He said: “The aspect of wisdom in his occultation is the aspect of wisdom in the occultations of those who preceded it from the proofs of God Almighty mentioned. The aspect of wisdom in that is not revealed until after its appearance, just as the aspect of wisdom was not revealed in what al-Khidr (peace be upon him) came to him of breaching the ship, killing the boy, and erecting the wall.” To Moses (peace be upon him) until the time of their separation. O Ibn Al-Fadl: This matter is a command of God Almighty, a secret of God’s secret, and an unseen of God’s unseen. When we know that He (the Almighty) is Wise, we will believe that all of His actions are wisdom, even if their face is not revealed” (Kamal al-Din wa Tamam al-Ni`ma, p. 481-482).

Differentiating Between Reasons and Circumstances
If we look at it in its entirety, the narration to which the questioner referred combines the circumstances of the occultation and the reasons that constituted the occultation. It also emphasizes not asking about the wisdom and the complete reason for it being a matter of the unseen, as stated in the narration on the authority of Ishaq bin Yaqoub, which was answered from the sacred side by Muhammad bin Othman: “As for the reason for the occultation that occurred, it is God Almighty says: ‘O you who have believed, do not ask about things that, if made clear to you, would trouble you.’ Indeed, there was not one of my fathers without a pledge of allegiance to the tyrant of his time falling on his neck, and I will leave when I leave and no pledge of allegiance to any of the tyrants will be on my neck. As for the way to benefit from me in my absence, it is like benefiting from the sun when it is hidden from sight by the clouds, and I am a security for the people of the earth just as the stars are a safety for the people of the sky. So close the doors of asking about what does not concern you, and do not burden yourself with what you have sufficed, and increase your supplication for hastening your relief, for that is your relief” (Al-Ghaybah, p. 364).

Although the narration forbade asking questions, it explained one of the reasons for his absence: “There was not one of my fathers without a pledge of allegiance to the tyrant of his time being on his neck, and when I leave, there is no pledge of allegiance to any of the tyrants on my neck.”

Conclusion
In conclusion, there is no contradiction if we differentiate between the reasons for occultation and its objective circumstances and the reason for occultation and its wisdom.

Do we have to know the Imam of our time (peace be upon him)?

The Necessity of Knowing the Imam of the Age

Introduction
There are many narrations that indicate the necessity of knowing the Imam of the Age (peace be upon him), and this necessitates his presence. Since the passing of Al-Hasan Al-Askari (peace be upon him), we do not know anyone except Imam Mahdi (peace be upon him) who fulfills this role.

Sahih Zurara
Among these narrations is the Sahih of Zurara. Al-Kulayni (may God have mercy on him) narrated on the authority of Muhammad ibn Yahya, on the authority of Ahmad ibn Muhammad, on the authority of Al-Hasan ibn Mahboob, on the authority of Hisham ibn Salem, on the authority of Zurara, who said:
 
 
I said to Abu Jaafar (peace be upon him): Tell me about the knowledge of the Imam among you, is it obligatory for all of creation?
He said: "Indeed, God (Almighty and Majestic) sent Muhammad (may God’s prayers and peace be upon him and his family) to all people as a messenger and proof of God over all of His creation on earth. So, whoever believes in God and Muhammad as the Messenger of God and follows him and believes in him, knowing the Imam is obligatory for him among us. Whoever does not believe in God and His Messenger, does not follow him, does not believe him, and does not know their rights, then how is it obligatory for him to know the Imam when he does not believe in God and His Messenger and does not know their rights?!"
 
I said: What do you say about someone who believes in God and His Messenger and confirms His Messenger in everything that God has revealed, do these people need to know you?
 
He said: "Yes,
don’t these people know so-and-so and so-and-so?"
I said: Yes.

He said: "Do you think that God is the one who brought knowledge of these people into their hearts? By God, no one has instilled this in their hearts except Satan. No, by God, no one has inspired the believers with our right except God (Glory be to Him)" (Al-Kafi, Part 1, pp. 180-181).

Sahih of Muhammad bin Muslim
Another narration is the Sahih of Muhammad bin Muslim. Al-Kulayni (may God have mercy on him) narrated on the authority of Muhammad bin Yahya, on the authority of Muhammad bin Al-Hussein, on the authority of Safwan bin Yahya, on the authority of Al-Alaa bin Razin, on the authority of Muhammad bin Muslim, who said:
 
I heard Abu Jaafar (peace be upon him) say: "Everyone who follows God (the Almighty, the Most Majestic) in a form of worship in which he exerts himself and does not have an imam from God, then his effort is not accepted, and he is lost and confused, and God is appalled by his deeds. His likeness is like a sheep that strayed from its shepherd and its flock, so it wandered going and coming that day. When night fell, it saw a flock of sheep with its shepherd. So, it longed for them and was deceived by them, so it spent the night with them in their paddock. When the shepherd led away his flock, it denied the shepherd and its flock, so it wandered in confusion, seeking its shepherd and its flock. So, it saw sheep with their shepherd, so it longed for them and was deceived by them. The shepherd shouted to it: Follow your shepherd and your flock, for you are lost and confused about your shepherd and your flock. So, it wandered, frightened, confused, and lost, without a shepherd to guide it to its pasture or bring it back, and then it is like that when the wolf seizes it and devours it. Likewise, by God, O Muhammad, whoever of this nation does not have a visible and just imam from God (Glory be to Him) will become lost and lost. And if he died in this state, he died a death of disbelief and hypocrisy..." (Al-Kafi, Part 1, pp. 183-184).

The Necessity of an Imam
Although it is possible to doubt the reliance on this narration, it represents to the one who does not know his imam as a lost sheep that the wolf is lurking about. The believer in this time of absence is in this condition because he is unable to reach his imam. This may indicate the necessity of specifying the time of presence when it is possible to communicate with the Imam (peace be upon him). The narration provides a good indication of the necessity of the presence of an Imam at all times.

Al-Kulayni has quoted in this chapter (Chapter on Knowing the Imam and Responding to Him) 14 narrations. Some have no evidence for the alleged narration, such as the last narration, which he narrated with a weak chain of transmission in which Mu’alla bin Muhammad said, on the authority of Abu Abdullah (peace be upon him), who said:
 
“Abu Jaafar (peace be upon him) said: Abu Abdullah Al-Jadali entered upon the Commander of the Faithful, and he (peace be upon him) said: O Abu Abdullah, shall I not inform you of the words of God (Almighty and Majestic): ‘Whoever brings a good deed will have better than it, and they will be safe from fear on that Day. And whoever brings an evil deed, their faces will be cast into the Fire. Will you be rewarded for anything other than what you used to do?’ (An-Naml: 89-90)

He said: Yes, O Commander of the Faithful, may I be sacrificed for you.
He said: "The good deed is to recognize guardianship and our love for the People of the House, and the evil deed is to deny the guardianship and hate us, the People of the House." Then he recited this verse to him (Al-Kafi, Part 1, p. 185).

It does not indicate the future existence of the Twelfth Imam.

Narrations Without Clear Indication

  • Ninth Narration: It also does not clearly indicate the future existence of the Twelfth Imam.

  • Eighth Narration: It states, “Whoever from this nation does not have an imam from God (Glory be to Him) who is apparent and just has become lost and lost...” (Al-Kafi, Part 1, pp. 183-184). The imam is restricted to the title (al-Zahir), which does not apply to the Twelfth Imam in the time of absence.

  • Seventh Narration: It mentions: “God refused to cause things to happen except through reasons, so He gave everything a reason, and gave every reason an explanation, and gave every explanation knowledge, and gave every knowledge a speaking door, which those who knew it knew, and those who did not know about it, were ignorant of it. That is the Messenger of God (may God’s prayers and peace be upon him and his family). And we (peace be upon him)” (Al-Kafi, vol. 1, p. 183). There is no clear significance to it, and it was sent.
     

Other Narrations

  • Sixth Narration: It only mentions the command to follow the Messenger (may God bless him and his family and grant them peace) and his family (peace be upon them), and the reference to linking obedience to the ruler with obedience to the Messenger.

  • First Narration: It says: May I be made your ransom, so what is knowing God? He said: "Belief in God (the Mighty and Majestic), and belief in His Messenger (may God bless him and his family and grant them peace), loyalty to Ali (peace be upon him), trust in him and the Imams of Guidance (peace be upon them), and disavowal to God (the Mighty and Majestic) of their enemy. This is how God (the Mighty and Majestic) is known." (Al-Kafi, vol. 1, p. 180).
     

Conclusion
The fifth narration only spoke about the first five imams, and several other narrations in Al-Kafi reinforce the necessity of knowing the Imam of the Age, emphasizing the importance of his presence for guidance and the preservation of faith.

References:
(1) Al-Kafi, Part 1, pp. 180-181, Chapter on Knowing the Imam and Responding to Him, H. 3.
(2) Al-Kafi, Part 1, pp. 183-184, Chapter on Knowing the Imam and Responding to Him, H. 7.
(3) Al-Kafi, Part 1, p. 185, Chapter on Knowing the Imam and Responding to Him, H. 14.
(4) See: Dictionary of Rijal al-Hadith, vol. 19, pp. 279-282, Nos. 12536 and 12537.
(5) Al-Kafi, Part 1, p. 183, Chapter Knowing the Imam and Referring to Him, H. 7.
(6) Al-Kafi, vol. 1, p. 180, Chapter Knowing the Imam and Referring to Him, H. 1.

Why did Imam Mahdi (may God bless him and grant him peace) choose Baghdad as the capital of his embassy?

The Strategic Choice of Baghdad by Imam Mahdi

Historical Context of Samarra
Before delving into the reasons for Imam Mahdi (may God hasten his appearance) choosing Baghdad as the location of his embassy, it is essential to understand the historical context surrounding Samarra, the birthplace of Imam Mahdi, and the reasons for his departure from it.
Historical texts indicate that Samarra was the capital of the Abbasid Caliphate for more than half a century, turning it into a thriving and magnificent city. However, after the Abbasid Caliphate moved its capital to Baghdad, Samarra quickly fell into ruin. The only remaining landmarks were the place of Imam Mahdi's occultation, the graves of his father and grandfather, and a distant place called Karkh Samarra; the rest was desolation.

During this period, eight Abbasid caliphs ruled over Samarra, beginning with Al-Mu'tasim, who moved there in 227 AH. His successors included Al-Wathiq, Al-Mutawakkil, Al-Muntasir, Al-Musta'in, Al-Mu'tazz Billah, Al-Mu'tamid, and finally Al-Mu'tadid, who moved the capital back to Baghdad. These caliphs were notorious for their indulgence in entertainment, wine, and frivolity, except for Al-Muhtadi, who was more pious and just.

Al-Mu'tasim constructed the city of Samarra to alleviate the overcrowding in Baghdad and moved his caliphate and army there in 220 AH. The commanders who resided in Samarra wielded significant power, often controlling the caliphs, leading to internal strife and upheaval until the caliphate returned to Baghdad under Al-Mu'tadid in 279 AH.

General Incidents in Samarra
During its time as the capital, Samarra witnessed various political, cultural, and social upheavals, including:

  1. Turkish Dominance: The Turks and loyalists took over the helm of government and high politics in Samarra, isolating the caliph from state affairs. Key figures included Bagha al-Kabir, Musa, Kayghalagh, and others who controlled the caliphs like puppets.

  2. Internal Wars: The capital saw internal skirmishes due to the caliphate's weakness, with frequent changes in governors and tax collectors.

  3. Kharijite and Zanj Rebellions: Significant rebellions, such as the Kharijites and the Zanj revolt led by Ali bin Muhammad in Basra, resulted in mass casualties and destruction.

  4. Alawite Revolts: Numerous Alawite revolts erupted, calling for satisfaction from the family of Muhammad, with over eighteen notable uprisings during this period.
     

Reasons for Choosing Baghdad
Reviewing these incidents sheds light on why Imam Mahdi chose Baghdad during the period of occultation. The primary reasons include:

  1. Avoiding Supervision: By choosing Baghdad, Imam Mahdi could break the siege imposed by the ruling authorities, ensuring relative freedom to carry out his work away from the eyes of the authorities, spies, and persecution.

  2. Effective Communication: Baghdad allowed Imam Mahdi to better protect his companions and disseminate messages and statements to the Islamic nation. This strategic location facilitated efficient communication and problem-solving.

  3. Enhanced Concealment: The method of concealment was applied and perfected at the highest level in Baghdad, ensuring the Imam's safety and the security of his operations.

  4. Strategic Political and Geographical Location: Baghdad's unparalleled political and geographical location made it a hub for thinkers, philosophers, writers, and scientists. It became a center for intellectual and cultural dialogue, fostering mature and blossoming ideas within the Islamic world.
     

Additionally, historical texts do not indicate that the ambassadors remained in Baghdad throughout their embassy. They frequently traveled to the outskirts for commercial work, public projects, or Hajj, where they received invitations from Imam Mahdi for meetings, including in the Sacred House of God.

Conclusion
Baghdad's distance from the political conflicts, internal skirmishes, and foreign threats that plagued Samarra made it an ideal location for Imam Mahdi to carry out his mission during the occultation. This strategic choice allowed him to operate with greater freedom, ensure effective communication, and enhance concealment, all while being at the heart of intellectual and cultural developments.

References:
(1) The Global Government of Imam Mahdi (peace be upon him) by Sheikh Nasser Makarem Al-Shirazi: 13 and 14, quoted from international experts.

What is the reason for calling Imam Mahdi “the rest of God”?

The Trials of Humanity and the Awaited Savior

Introduction
Humanity has gone through many long stages, during which its helm revolved between the hands of the righteous sometimes and the hands of the corrupt more often than not. Our time is the time of the Great Occultation. The horn of Satan has appeared, and his banner has been raised. The West is invading us in our own homeland, and our youth are living in dilution and distancing themselves from principles and religion. Hundreds of satellites are broadcasting corruption. Corruption is free, the Islamic economy is going from bad to worse, and tyrannical governments oppress people and chop them up carelessly. So, what is the scale of the catastrophe that awaits us or is waiting for?

The size of the nuclear bombs that contain the arsenal of major powers is sufficient to annihilate everything on the surface of the Earth seven times, not just once. It does not seem absurd to manufacture such weapons at such huge costs that are calculated in stellar numbers. They were made to be used in the terrible atomic war. It does not seem difficult to invent some pretexts to spark this war in this world full of border clashes, clashes of interests, and hot spots about to explode. We can see the “feeling of control and hegemony” and “the madness of power” in the minds of the leaders of the great powers, which are sufficient for this war to break out. Accordingly, it can be expected that a “major catastrophe” will occur in the near future, and perhaps humanity is threatened with extinction in the midst of a comprehensive nuclear war, or as a result of economic poverty, resulting from the monopoly of the great powers, or as a result of the depletion of energy sources, or environmental pollution (1).

A Message of Hope
Under the weight of these pains, the waves of temptation, and the darkness of tribulations, a resounding voice fills conscious ears, inspires them with patience and courage to confront, charts the path to bliss, hope, and salvation, and shouts out, saying: “What remains of God is better for you if you are believers...” (Hud: 86).

This verse says: O believers, O you who have been miserable and tired of people’s distance from God Almighty, O you to whom the wind of corruption has reached and disturbed your sleepers, O you who have been burned in a time that makes the wise person perplexed, there is a single path and a unique salvation for you and for everyone who wants to be saved. It is the remainder of God. The remainder of God is pure good for you, there is no evil in him. So who is the remainder of God? There is no one else; he is the awaited Imam Hujjat (peace be upon him).

The Greeting of the Awaited Imam
On the authority of Omar bin Zahir, on the authority of Abu Abdullah (peace be upon him), he said: A man asked him about the Qaim who is greeted as the leader of the believers? He said: “No, that is the name by which God called the Commander of the Faithful (peace be upon him). No one was called by it before him, nor will anyone be called by it after him except an unbeliever.” I said: May I be made your ransom. How can one greet him? He said: “They say: Peace be upon you, O remnant of God.” Then he recited: “The remnant of God is better for you if you are believers” (2).

Insights from the Narration:
 
Divine Gifts of Names and Attributes: The names of the saints and their attributes are gifts from God Almighty, revealing their great stations. Like their stations, they are matters made by God Almighty. Their imamate and succession to the Messenger (may God bless him and his family and grant them peace) are all from God Almighty, and even their infallibility and purity. The Almighty said: "God desires to remove uncleanness from you, O People of the Household, and to purify you with a thorough purification" (Al-Ahzab: 33).
 
On the authority of Jabir, on the authority of Abu Jaafar (peace be upon him), he said: I said to him: Why was he called the Commander of the Faithful? He said: “God named him, and this is how he revealed it in his book: 'And when your Lord took from the children of Adam, from their backs, their offspring and made them bear witness against themselves. Am I not your Lord, and that Muhammad is my messenger, and that Ali is the Commander of the Faithful’” (3).
 
Naming Children After Ahl al-Bayt: This does not contradict the fact that lovers name their children after the names of Ahl al-Bayt (peace be upon them) in an improvised manner. Naming them by their names means honoring their names and hoping that the child will be characterized by their qualities. It also complies with their orders to name our children by their names, those orders that came in the form of educational teachings in the narrations.
 
It has been narrated that it was said to Abu Abdullah (peace be upon him): May I be made your ransom, we are called by your names and the names of your fathers, so will that benefit us? He said: “Yes, by God. Is religion anything but love? God said: ‘If you love God, then follow me. God will love you and forgive you your sins’ [Al Imran: 31]” (4).
 
On the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: “Whoever has four children who does not name one of them by my name has deceived me” (5).
 
On the authority of Abu Abdullah (peace be upon him), he said: “No child is born to us but we name him Muhammad, and when seven days have passed, then if we wish, we can change it, otherwise we leave it” (6).
 
On the authority of Jabir, he said: Abu Jaafar (peace be upon him) wanted to ride to some of his Shiites to return to him, so he said: “O Jabir, follow me.” So I followed him, and when he reached the door of the house, a young son of his came out to us, and Abu Jaafar (peace be upon him) said to him: “What is your name?” Muhammad said. He said: “So what are you nicknamed?” He said: Ali, so Abu Jaafar (peace be upon him) said to him: “I have been very cautious of Satan. If Satan hears a caller calling: O Muhammad, O Ali, he melts like bullets melt, until when he hears a caller calling: In the name of one of our enemies, he was shaken and swaggered” (7).
 
In the report: “A man will come on the Resurrection, and his name will be Muhammad, and God will say to him: I am not ashamed to disobey Me when you are called My Beloved, and I am ashamed to punish you while you are called My Beloved” (8).

The Unique Title of "Commander of the Faithful": It may be asked: Is it permissible for anyone to title himself the Commander of the Faithful after the title of Imam Ali bin Abi Talib (peace be upon him)?

The narration has made clear that the title of Commander of the Faithful is a special gift from God Almighty to Ali bin Abi Talib (peace be upon him), so it is not permissible for anyone to receive the title no matter who he is, even if he is from the Ahl al-Bayt themselves. Therefore, although Imam Mahdi (peace be upon him) is the Imam supposed to be obeyed by God Almighty, he does not give himself that title.

This meaning is supported by some narrations. On the authority of the Prophet (may God’s prayers and peace be upon him and his family): “O Ali, you are the prince of those in heaven, the prince of those on earth, the prince of those who have passed, the prince of those who remain, and there is no prince before you, and no prince after you, because it is not permissible to be called by this name whom God Almighty has not named by it” (9).
 

The Etiquette of Greeting Imam Mahdi: When addressing Imam Mahdi (peace be upon him) if you realize his appearance, do not say to him: "Peace be upon you, O Commander of the Faithful." Rather, say to him: "Peace be upon you, O remnant of God."
 

References:
(1) The Global Government of Imam Mahdi (peace be upon him) by Sheikh Nasser Makarem Al-Shirazi: 13-14, quoted from international experts.
(2) Al-Kafi, vol. 1, pp. 411-412, Chapter Nader, H. 2.
(3) Al-Kafi, vol. 1, p. 412, Chapter Nader, H. 4.
(4) Bihar Al-Anwar, vol. 27, p. 95, H. 58, on the authority of Tafsir Al-Ayyashi, vol. 1, pp. 168-169, H. 28.
(5) Bihar Al-Anwar, vol. 17, p. 29, H. 8, on the authority of Al-Kafi, vol. 6, p. 19, Chapter on Names and Nicknames, H. 6.
(6) Bihar Al-Anwar, vol. 101, p. 131, H. 28, on the authority of Iddah al-Da’i: 77-78.
(7) Al-Kafi, vol. 6, p. 20, Chapter on Names and Nicknames, H. 12.
(8) Jami’ al-Hadith al-Shi’a, vol. 21, p. 337, H. 1152/13, from Lubb al-Lubab by al-Rawandi.
(9) One Hundred Manqabah by Ibn Shazan: 52-53, Al-Manqabah 26.

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