Thoughts about Imam Mahdi (aj)

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.

There is a similarity between Imam Mahdi (may God bless him and grant him peace) and five prophets... Who are they?

In the following narration, Imam al-Baqir (peace be upon him) shows us the existence of a similarity between Imam Mahdi (may God hasten his appearance) and five of the previous prophets (peace be upon them). It was reported on the authority of Muhammad bin Muslim al-Thaqafi al-Tahan that he said: I entered upon Abu Jaafar Muhammad bin Ali al-Baqir over them. Peace be upon him, and I wanted to ask him about the Qa’im from the family of Muhammad, may God’s prayers and peace be upon them, so he said to me, beginning: O Muhammad bin Muslim, in the Qa’im from the family of Muhammad, may God’s prayers and peace be upon him and his family, there is a resemblance to five of the messengers: Yunus bin Matta, Yusuf bin Ya’qub, Moses, and Jesus. And Muhammad, may God’s prayers be upon them:.

As for his similarity to Yunus ibn Matta: his return from his absence as a young man after old age.

As for his resemblance to Yusuf ibn Ya’qub, peace be upon them both: the absence from his elite and common people, his disappearance from his brothers, and the confusion of his affairs with his father Ya’qub (peace be upon them) with the close distance between him and his father, his family, and his Shiites.

As for his resemblance to Moses, peace be upon him, it is his constant fear, the length of his absence, the concealment of his birth, and the fatigue of his Shiites after him from the harm and humiliation they suffered until God Almighty permitted his appearance and victory and supported him against his enemy.

As for his resemblance to Jesus, peace be upon him: Those who disagreed about it differed, until a group of them said: He was not born, and a group said: He died, and a group said: He was killed and crucified.

As for his resemblance to his grandfather, the Chosen One (may God’s prayers and peace be upon him and his family), he was defeated by the sword, and was killed by the enemies of God and the enemies of His Messenger, may God’s prayers and peace be upon him and his family, and the tyrants and tyrants, and that he was victorious by the sword and terror, and that his banner would not be returned.

Among the signs of his emergence are: the emergence of the Sufyani from the Levant, the emergence of the Yamani (from Yemen) and Sahiyah from the sky in the month of Ramadan, and a caller calling from the sky in his name and the name of his father.

How does Imam Mahdi (may God bless him and grant him peace) intervene in important issues while he is absent?

let no one think that the meaning of this necessary doctrine among the Imami sect, namely the severance of the official and recognized connection with al-Hujjah (may God hasten his appearance), means the stagnation of al-Hujjah ibn al-Hasan (may God hasten his appearance) from his duties and his role in leading humanity and continuing his missionary duties,
and that (may God hasten his appearance) His relief) is remote in the farthest corners of the country, not dealing with matters, leaving the rope to the outsider while the forces of human tyranny tamper with the matter. Indeed, if he left the handling of matters for one day, the earth would be corrupted by its people, and wars and calamities would fall on humanity in various levels, as he said (may God hasten his relief) in the signature. Al-Sharif: “We are aware of your information, and none of your information escapes us... and we are not neglectful of your considerations, nor forget your remembrance, even if it were not for that The banner will descend upon you, and the enemies will attack you.”
Rather, he (may God hasten his appearance) manages and manages all the affairs of humanity through hidden methods and regular unseen tools under the guise, but it is destined for that management not to appear on the surface and in the open in the era of occultation before his appearance (may God hasten his appearance), and any claimant in the open and public claims to have contact with him. Association with him (may God hasten his appearance) is quackery, trickery, and a fraud to deceive gullible people. Backbiting and interruption does not mean the absence of his presence (may God hasten his appearance) in the human social and political arena, but rather it means the interruption of communication on our part and by us towards him (may God hasten his appearance), not its cessation. He (may God hasten his relief) is unable to deal with our affairs, the affairs of humanity, and various societies, as God Almighty said: “Indeed, I will place a successor on earth” (Al-Baqarah: 30), meaning He prevents corruption on earth and bloodshed.

What is the relationship of Imam Mahdi (may God bless him and grant him peace) with the Hadith of the Two Thaqalayn?

The meaning of waiting: preparing the base and preparing it. Everyone starts with himself. You and I and that. Start with yourself to prepare for the emergence of the Imam, peace be upon him.

From here we understand that the Mahdi (peace be upon him) was born, exists and is absent, and he needs preparation for his appearance, and there is no doubt about his existence for every rational person.

Then the Prophet (may God’s prayers and peace be upon him and his family) proved with his noble hadith that the Imam exists despite those who deny and circulate around the idea of the Imam, may God’s peace and blessings be upon him, as he said: (They will not separate until they return to me at the Basin) (1) meaning the People of the House and the Qur’an, no separation will occur between them. Until the Day of Resurrection.

If the Hujjat Imam did not exist as some claim, there would have been a rift between the Ahl al-Bayt and the Qur’an. This means contradicting the words of the Prophet (may God bless him and his family and grant them peace). The words of the Messenger of God (may God bless him and his family and grant them peace) are not invalidated.

So the Imam definitely exists.

Then the Prophet (may God’s prayers and peace be upon him and his family) said: (Whoever dies and does not know the imam of his time dies the death of ignorance.) (2) The death of ignorance means that he does not have an imam, that is, he is not a follower of Islam, so he is ignorant and will go to Hell. If the Imam has not been present since Al-Hasan Al-Askari, may God’s peace be upon him and until this day. What is the fault of generations who die without guidance and go to Hell? Whose responsibility is the negligence and guilt? The Prophet's negligence? It is never the negligence of the Prophet (may God bless him and his family and grant them peace). The negligence and fault of those who set up hostility towards the Ahl al-Bayt.

Even our Sunni brothers, most of them agree and agree with us on the existence of the Imam, may God’s prayers and peace be upon him. And he was born, and some of them say: He exists, but he has not been born now, and this is a wrong theory, because if he has not been born yet, this means that all generations died without an imam.

One of the researchers reached the conclusion that the Imam existed from sixty Sunni sources. In addition to Shiite sources.

For your information, there is a non-Muslim who testified to the existence of the Imam, namely the French forecaster (Nostra Damus) approximately 500 years ago. He appeared in France and had special tools through which he knew the events of the future. Of course, he predicted many things and the changes that occurred in all of Europe came true, such as: the emergence of Napoleon and others like him. This forecaster said: He will emerge - and as if he specified the year two thousand or thereabouts - a man from the descendants of Ishmael will emerge, meaning the Imam, may God’s peace be upon him. Even the United States of America, in light of this prophecy, made a film of the emergence of Imam Mahdi, may God’s peace be upon him. How he conquers the world, how he spreads the message, and this film is shown on television and cinemas for three months.

Everyone who has a mind to think and stand before the truth without barriers will arrive at the realization that the Imam, the Proof, may God’s prayers be upon him, exists, and will fill it with equity and justice, and this word (He will fill the earth with equity and justice) (3) is an expression of the largest reform movement occurring on this planet in the course of humanity, a process of correction. General human behavior. The Hujjah Imam, may God’s prayers and peace be upon him, is the greatest corrector and reformer, who is supported by science, reason, common sense, logic and religion.

ـــــــــــــــــــــــــــــــ

(1) Al-Imamah wal-Tabsirah by Ibn Babawayh, pp. 8, 44, 25, Al-Ghaybah by Al-Numani, pp. 50, 78, and Al-Kafi by Al-Halabi, p. 97...

(2) Standard and Budget for the Cobbler, pp. 24, 209, 321. And the Book of Sunnah by Ibn Abi Asim, pp. 43, 422... and Al-Imamah wal-Tabsirah by Ibn Babawayh, pp. 10, 33, 63...

(3) Sunan Abi Dawud, vol. 2: 309, Al-Mustadrak by Al-Hakim, vol. 4: 464, Majma’ al-Zawa’id, vol. 5: 180, vol. 7, p. 313, Dalā’īl al-Imāmah by al-Tabari, pp. 9, 134, 184,... Al-Tawhid by Al-Saduq, p. 82, and Al-Iqādāt by Sheikh Al-Mufid, pp. 95, 122, and Letters on Backbiting by Sheikh Al-Mufid, p. 12.

3 common characteristics between the Prophet Muhammad (PBUH) and Imam Mahdi... Learn about them

There are three manifestations:

The first manifestation: the character of mercy:

The Prophet (may God’s prayers and peace be upon him and his family) had a compassionate character. The Holy Qur’an says: “It is because of a mercy from God that you were kind to them. And if you had been harsh and hard-hearted, they would have dispersed from around you” (Al-Imran: 159), where he (may God’s prayers and peace be upon him and his family) was e and handed) piece Of humility, familiarity, and love, and the Qur’an describes his creation. The Almighty said: “And indeed, you are of great creation” (Al-Qalam: 4).

This beautiful, wonderful image of the character of the Prophet itself is visualized and embodied in the Awaited Mahdi (peace be upon him). Some of them imagine that the Mahdi is a frowning person, a violent person. What is true is that the Mahdi is like his grandfather, the Messenger of God (may God bless him and his family and grant them peace), a smiling image, an attractive image, an image full of humility. He was full of attractive character, just like his grandfather, the Messenger of God (may God bless him and his family and grant them peace), so it was stated in the narration on the authority of Al-Sadiq (peace be upon him): “He walks among people like his grandfather” (1).

And in the narration on the authority of Al-Sadiq (peace be upon him) in the interpretation of the Almighty’s saying: “O you who have believed, whoever among you turns away from his religion - God will bring a people whom He loves, and they who love Him - humiliation in the eyes of the believer We are mighty to the disbelievers. They strive in the cause of God and do not fear the blame of the blamer. (Al-Ma’idah: 54) Imam Al-Sadiq (peace be upon him) said: “It was revealed about Al-Qaim (peace be upon him) and his companions” (2).

The second aspect: fraternal society:

It is clear to those who look at the writings of the Orientalists that they have criticized the Prophet in everything except one thing. They held him in a position of reverence and greatness, and many of them considered it a miracle that the Prophet had never done before, which is that he was able, in a short period of time, to transform civil society into a fraternal society, which was not the case. It is not an easy thing at all, for civil society, which was warring and warring tribes, was transformed by the Prophet in a short period into a brotherhood filled with love and loyalty, and this is an extremely difficult matter, and Imam Mahdi (peace be upon him) also had a brotherly society, as the Messenger of God (may God’s prayers and peace be upon him and his family) did. The Qur’an praised that fraternal society that the Prophet established. God Almighty said:

The poor who are immigrants who have been brought out from their paths and their money, they seek a good from God The house of the house and the faith before them loves those who have been migrated Whoever touches his soul, then those are The successful ones” (Al-Hashr: 8 and 9).

Here the verse gives a very wonderful picture, as the Ansar embraced every immigrant who came poor, provided him with housing and the opportunity to work, and considered him a brother and lover. Does this happen in our time? To embrace another community, provide them with free housing, and provide them with the opportunity to work for free, and to do so not out of modesty and shyness, but out of love and brotherhood.

This fraternal society is the one that the Mahdi (peace be upon him) established upon his departure, and it is based on two elements: the element of love, and the element of social solidarity.

We all long for the Mahdavi community and we always pray: (O God, make us among its supporters and helpers), (O God, hasten its relief), (O God, show us that great day), but the Mahdi tells us: If you want to see my day, you must prepare yourselves to be a brotherly community. It is not possible for us to be his supporters and helpers until we are a fraternal society, exchanging love despite our differences and exchanging social solidarity. If we become to this degree, we become qualified to be his supporters and helpers.

On the authority of Abu Ismail, he said: I said to Abu Jaafar (peace be upon him): May I be made your ransom, the Shiites among us are many, so he said: “Does the rich have compassion for the poor?” Does the benefactor forgive the wrongdoer? And they console each other?” I said: No, and he said: “These are not Shiites. The Shiites are the ones who do this.” And in another narration about him (peace be upon him): “Does one of you come to his brother and put his hand into his bag and take what he needs without pushing him away?”(3).

The Mahdi’s supporters, his aides, and his Shiites are this fraternal society based on the element of love and the element of social solidarity. We will not be among his supporters until we transform ourselves from the wash of differences and accumulations into loving, close, fraternal souls Thunder : 11), and God Almighty said: “You will not attain righteousness until you spend from what you love” (Al Imran: 92).

The third manifestation: general mercy:

One of the aspects of Muhammadiyah that was embodied in the personality of the Awaited Mahdi (peace be upon him) is general mercy.

The Prophet was merciful to the obedient and the disobedient, and so the Mahdi is like his grandfather, the Messenger of God, and his tenderness and mercy for the disobedient is no less than his mercy for the believers and the obedient. Peace be upon him. He said: “And Muhammad (may God’s prayers and peace be upon him and his family) was patient in the presence of God (the Almighty), so he excused his people when he lied, strayed, and fell into graves. Abu Lahab attacked him with a camel and a sheep. Then God, Blessed and Most High, revealed to Jabeel, the king of the mountains, to cut Mountains, and he came to the command of Muhammad, so he came to him and said: I have commanded you to obey me, so if you command me to attack the mountains and destroy them with them, he (may God’s prayers and peace be upon him and his family) said: I have only been sent as a mercy. O Lord, guide my people, for they do not know (4).

He was merciful to the unbelievers. Likewise, the Mahdi is also based on the character of his grandfather, the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace). This was mentioned in the books of both groups, in (Musnad Ahmad) on the authority of Abu Saeed Al-Khudri, on the authority of the Prophet Muhammad (may God’s prayers and peace be upon him and his family): “ I bring you good tidings of the Mahdi. He will be resurrected in my nation despite differences of people and earthquakes, and he will fill the earth with fairness and justice as it was filled with injustice and oppression. The inhabitant of heaven and the inhabitant of the earth will be satisfied with him. The money will be divided in an equal manner.’ Then a man said to him: What is an accurate manner? He said: “With equality among the people.” He said: “He fills the hearts of the nation of Muhammad (may God’s prayers and peace be upon him and his family and grant them peace) with wealth, and they are satisfied with his justice” (43), and he (may God’s prayers and peace be upon him and his family and grant them peace) said in another narration: “So my nation will enjoy in his time a bliss that they had not enjoyed.” There is never a like him, the righteous among them and the immoral” (44). The Mahdi is good news, the Mahdi is mercy, the Mahdi is good character, and the Mahdi is tenderness and compassion for the disobedient and deviant, as well as the obedient and faithful.

ـــــــــــــــــــــــــــــــــــــــــــــــ

(1) On the authority of Abdullah bin Ata al-Makki, on the authority of a sheikh of the jurists - meaning Abu Abdullah (peace be upon him) -, he said: I asked him about the biography of the Mahdi, how was his biography? He said: “He will do what the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) did. He will destroy what came before him, just as the Messenger of God (may God’s prayers and peace be upon him and his family and grant him peace) destroyed the order of pre-Islamic times, and Islam will be resumed anew.” (Al-Ghaybah by Al-Numani: 236/Chapter 13/H 13).

On the authority of Muhammad bin Muslim, he said: I asked Abu Jaafar (peace be upon him) about the Qaim, may God hasten his appearance, if he rises, what path will he lead among the people? He said: “The path that the Messenger of God (may God’s prayers and peace be upon him and his family) followed until Islam appears.” I said: What was the path of the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace)? He said: “He nullified what was in pre-Islamic times and received the people with justice. Likewise, the Qaim (peace be upon him) when he rises, he will nullify what was in the hands of the people in the truce and receive them with justice.” (Tahdheeb Al-Ahkam 6: 154 / Chapter on the Biography of the Imam (peace be upon him) / H. 270/1).

(2) Tafsir al-Qummi 1: 170.

(3) Al-Kafi 2: 173 and 174 / Chapter on the right of a believer over his brother / H. 11 and 13.

(4) Al-Ihtijaj 1: 315.

Source: The Mahdavi Truth (Study and Analysis), a collection of lectures dealing with new dimensions of the Mahdavian issue

What are the similarities between Imam Mahdi and Prophet Moses (peace be upon them)?

There are several Qur’anic surahs that dealt with the life of the Prophet Moses (peace be upon him), starting from his birth, until before his birth, the secretness of his birth, then his upbringing and upbringing in secret, then his absence from the Children of Israel. In fact, he was absent from the Children of Israel since his birth, and his people looked to him as a savior. And there is relief for them from the Pharaohs, since they enslaved the children of Israel. They used to kill their sons and spare their women, as in the Almighty’s saying:

And when We delivered you from the people of Pharaoh, they were inflicting on you an evil torment, killing your sons and sparing your women. And in that is a great trial from your Lord (Al-A'raf: 141).

The children of Israel’s aspiration and waiting for the Prophet Moses (peace be upon him) as a prophet and as an imam who delivers and reforms this corruption, injustice, and injustice in which they live is the subject of a sermon and a lesson that the Holy Qur’an writes for us, which is that in periods of widespread injustice and corruption comes the law of God (Glory be to Him), which is the sending of the reformer, and perhaps The birth of the savior and reformer, who is a proof from God, is absent and hidden. Indeed, even after birth, his condition can be hidden, as happened with the Prophet Moses (peace be upon him) and his absence, then his coming after the absence, and his rescue of the Children of Israel and what accompanied that.

In fact, there are several axes that can be reviewed in detail, but I have mentioned this in general terms now in the life of the Prophet Musa (peace be upon him), because it is very similar to what Imam Mahdi (may God hasten his appearance) went through, who is the twelfth of the caliphs promised by the Prophet (peace be upon him). (peace be upon him and his family) that they are “all of Quraysh,” or “of Bani Hashim,” as narrated by the majority of hadith scholars. It is no secret to the honorable reader that there are many verses that address the subject of the imamate of the Ahl al-Bayt (peace be upon them), but we are in the process of examining the characteristics. Concerning the cases and affairs of the faith of Imam Mahdi (may God hasten his return).

The reason for the disappearance of Prophet Moses (peace be upon him) from his people:

When reading Surat Al-Qasas, which is one of the surahs that reviews the life of the Prophet Moses (peace be upon him) beginning and ending, God Almighty says: ﴿Tasm * These are the verses of the clear Book * We recite to you of the news of Moses and Pharaoh in truth for a people who believe (Al-Qasas: 1-3).

We find that God (Almighty and Majestic) has told the story of one of His proofs, and He is not a prophet or a messenger from individuals or a group of messengers. Rather, He is a prophet from among those of resolve. So what the Qur’an recites and informs us of from the hadith of the Prophet Moses (peace be upon him) and Pharaoh is a message of the truth, not a message. With lies and falsehood, everything that the Holy Qur’an reveals to us is the truth “for a people who believe.” And this recitation and news from God (Glory be to Him) about the phenomenon of the Prophet Moses (peace be upon him) and Pharaoh is a phenomenon that is recited and prophesied by the Holy Qur’an to people who believe in the existence of such divine laws in its arguments. They believe in these divine laws in the arguments set forth for the salvation of humanity and to correct the human condition.

Pharaoh is the primary phenomenon that called for the mission of the Prophet Moses (peace be upon him) as a deliverer and reformer. “Indeed, Pharaoh exalted himself in the land and made its people into sects. He oppressed a group of them, slaughtering their sons and oppressing them O their wives, indeed he was one of the mischief-makers” (Al-Qasas: 4).

In the hadith: The Messenger of God (may God’s prayers and peace be upon him and his family) mentioned a calamity that befalls this nation such that a man will not find a refuge to which he can turn from oppression, “Then God will send a man.” He is from my family, and with him he will fill the earth with equity and justice as it was filled with oppression and injustice” (1).

See the impact of the divine laws, they are the same laws, the appearance of justice and equity after the earth is filled with injustice and oppression. Here the Holy Qur’an also mentions to you the locomotive of these laws following one another. This is the first episode. Injustice and corruption spread in the land in the era of the Pharaohs, and in the era of Pharaoh or Pharaoh. Pharaohs, then the divine laws come, and that is when corruption spreads and injustice spreads.

“And We wished to bestow Graciousness upon those who were oppressed in the land and to make them leaders and make them heirs” (Al-Qasas: 5). Is this divine will a partial will specific to the children of Israel or something that coincided with that era? Or is it in fact a permanent divine law?

This is, in fact, a point that the believer and Muslim, when reading the Noble Qur’an, must carefully consider, as it is in reality a continuous will and a permanent Sunnah. “You will not find a change in the Sunnah of God, nor will you find a change in the Sunnah of God.” (Fatir: 43). The Sunnahs of God (Glory be to Him) are One Sunnah, according to one will, in one form, so the divine will came to make the oppressed imams, and this is a permanent Sunnah, and we will go into it carefully and satisfy it in order to clarify this problem in the Qur’anic phenomenon with Imam Mahdi (may God hasten his appearance).

In the supplication: “Until you make him settle in your land willingly and make him enjoy - or in some of the words of the supplication: and allow him to reside therein for a long time” (2).

“And We will establish authority for them in the land, and We will show Pharaoh” means the Pharaonic approach, the approach of oppression, the approach of enslavement, the approach of colonialism, “And We will show Pharaoh and Haman and their soldiers of what they were wary of.” ( Stories: 6).

Here begins the environment in which the Prophet Moses (peace be upon him) was sent for the sake of salvation and reform. It is an environment in which injustice and corruption are widespread, and in return the divine Sunnah comes, so that the outcome is reform.

Yes, the phenomenon of the hidden birth of the Prophet Moses (peace be upon him), whom the children of Israel were waiting for as a savior and reformer for them, and if we have not fully talked about God’s law of reform after the spread of corruption and injustice, as the previous verse indicates, then in every time and place after the spread of corruption and injustice in it. There is a divine will and law to make the oppressed or among the oppressed imams and heirs capable of managing and managing the land.

But in the beginning, which begins with the concealment of the birth of the Prophet Moses (peace be upon him), see how the Holy Qur’an presents it to us, and what are the reasons for the concealment of the birth of this Savior, as if that Sunnah or those Sunnahs were repeated and reoccurred from time to time, and this is the significance of the Holy Qur’an reviewing that, for the Prophet Moses (peace be upon him), although he was the promised savior for the children of Israel in that era, and he was their reformer, and he was their savior from the enslavement of the Pharaohs and their corruption on earth, God made the birth of this savior and this reformer hidden, hidden, and secret, not only from Pharaoh, the Pharaohs, and the ruling apparatus over the world. The country is oppressive in slaves and people, and even in secret from the disciples of the Prophet Moses (peace be upon him) and those who believe in him and those who expect his appearance, salvation and reform, so he made his birth in secret, and despite this concealment, this did not prejudice the belief of the believers among the children of Israel that the Prophet Moses (peace be upon him) was him. A proof from God Almighty, a promised promise to save them and save them from the clutches of corruption and Pharaonic injustice.

Therefore, this is the first Qur’anic literature, or a Qur’anic truth that the Holy Qur’an presents to us, which is that the concealment of the birth of arguments does not clash or intersect with belief in their authenticity, and in the authenticity of that savior whose appearance is expected forever.

Concealment is evidence of authenticity:

Rather, this concealment is more evidence of the validity of the promised deliverance. Why?

Because the argument, by its nature, will clash with the forces of injustice and with the power and authority of the corruptors on earth, and it is clear that they will fall into battle and clash with it, and naturally they will develop a program to eliminate that reformer.

Therefore, it is natural that it is in the program of divine providence and the plan of divine power to conceal it, starting from birth. See what the Holy Qur’an tells us about the appearance of the Prophet Moses (peace be upon him): “And We inspired the mother of Moses, ‘Suck him. Then when you fear for him, throw him into the sea.’” Do not be afraid and do not be sad for us Return him to you and make him one of the messengers” (Al-Qasas: 7).

Through this verse, he reveals to us an atmosphere full of terror and fear, and that the reformer, since the beginning of his birth, and because he is promised to reform his people and save them from the clutches of corruption and injustice, and therefore the forces of injustice and the forces of oppression want to surround him through execution and extermination from the beginning of his birth, and then they are There is divine providence in the mystery of birth.

Hiding birth is not a mythical matter in the arguments, but rather it is a fact that the Holy Qur’an presents to us, which is that there may be a prophet sent by those who are determined, promised that he will be the savior, the reformer, and the savior of the children of Israel from the clutches of injustice and corruption on earth, and yet his birth is hidden. Why?

Because this is a natural thing that the human mind understands, that the tidings of that promised reformer and savior awaited by the hearts of believers in that era will be mobilized against him by the will of darkness and regimes.

Violence and persecution against the two Askari Imams (peace be upon them):

Look at the lives of Imam Ali Al-Hadi and Imam Hassan Al-Askari (peace be upon them), where they were summoned from Medina, the city of their grandfather, by the largest superpower at that time on the planet and in humanity, which was the Abbasid state, and they were made military prisoners, as it was Samarra, which is called (the secret of those who saw it). ) Perhaps the largest military base on the planet for a superpower of approximately thirty or forty countries in the current situation in terms of area, so it is a country with this breadth and this power and with this oppression and this power, and the military base of this country was a secret to those who saw it, and when Imam Al-Hadi and the Imam were imprisoned Al-Hasan Al-Askari (peace be upon them) in a military city of such importance, it becomes clear that the Abbasid regime had mobilization, mobilization, and a special fear that reached an extreme degree of mobilization, making that party not only a civilian prisoner and not a political prisoner, but rather making it a military prisoner, and this is an accepted fear of That person, and the trial in which he is being tried is a military trial and not a political trial or a civil trial, because it is not subject to laws or principles. What is the reason for that?

This is the first evidence and the largest historical witness in the biography of Muslims known to Muslims about the fear of the Abbasid authority about the birth of the Mahdi (may God hasten his appearance). It is that Imam Ali Al-Hadi and Imam Hassan Al-Askari (peace be upon them) were imprisoned in the largest camp on the face of the earth at that time, and were made military prisoners under the supervision of the military government, and this mobilization mobilization in its maximum degree closely resembles the mobilization that Pharaoh took towards the reformer, who was Prophet Moses (peace be upon him), here the Sunnahs contradicted God’s arguments.

So, the concealment of the birth of Imam Mahdi (may God hasten his appearance) and what the Muslims and believers forgot about it and knew about it in light of those circumstances in which Imam Al-Hadi, who is the tenth Imam of the Imams of the People of the House (peace be upon them), was summoned. This was only for the Abbasid state at that time to anticipate the appearance of this reformer. Al-Mawud, in which the two teams narrated approximately twelve thousand hadiths.

So the hadith is frequent in the mentality of Muslims, that there is a reformer, savior, appearance that will save humanity in general, and this is another axis. Hopefully we will succeed in reviewing the Qur’anic promises indicating the appearance of Imam Mahdi (may God hasten his appearance), and that he is the one who will reveal the religion to all parts of the globe.

ـــــــــــــــــــــــــــــــــــــــــــــــ

(1) Al-Umdah by Ibn Batriq (p. 436 / h. 918).

(2) Al-Kafi (vol. 4 / p. 162 / chapter on supplication in the last ten days of the month of Ramadan / no. 4), Tahtheeb Al-Ahkam (vol. 3 / p. 102 and 103 / no. 265/37).

The Mahdi’s narratives were exploited by the people of the world and the oppressive sultans.. There is no need for the Mahdi!!

These are some of the doubts that His Eminence the scholar Sayyid Ahmad al-Husseini al-Ashkuri (may his glory last) kindly answered regarding topics specific to Imam Mahdi (may God hasten his appearance).

Al-Mahdi is a fabricated idea:

We stop accepting the narratives of the Mahdi, because the idea of the Mahdi was exploited by the people of the world, the caliphs, and the sultans of oppression. Perhaps these narratives were fabricated by these people, to pass and implement their rule over the people.

I say: This suspicion is in spirit similar to what was said: Religion is the opium of the people, so whatever answer is mentioned there is current here, this is the general answer.

His answer, in detail, is a refutation and a solution:

As for the first: If such a suspicion is established, then the matter of prophecy should also be stopped, as it was exploited by the advanced sects as well.

As for the second: Merely acknowledging the existence of exploitation and abuse of the cause of Imam Mahdi does not require stopping in the Mahdist issue. How many parallels there are, since there is no knowledge that has not been exploited for incorrect ends. Does that mean stopping in it? The best evidence of this is medical science, for example.

The second suspicion: Al-Mahdi’s narrations clash with reason:

A number of narrations transmitted regarding the Mahdi are unreasonable.

And the answers:

If what is meant is merely the contradiction between the Mahdi’s narrations and the necessities of definitive reason, then his answer is: Even though this necessitates weakening the narrations, how can that be? We do not know of the existence of a resource that indicates explicit contradiction. However, if this is accepted, it is in the rare details that there is no harm in denying the idea of the Mahdi according to our doctrine.

And if what is meant is that the narrations are incompatible with the sensory mind, since the issue of Imam Mahdi is not familiar to the sensory mind, but rather terrifies it, then his answer is: There are many sources that are inconsistent with the sensory mind, and that does not necessitate rejecting it and not believing in it, since how can the sensory mind perceive matters? There is no room for him to delve into it and invade it, as his business is to delve into purely material matters and into the realm of natural sciences. Then, the speculative mind - according to our investigation - is not an argument in and of itself, so how can it resist the authentic narrations with a chain of transmission whose validity has been proven according to the men’s standards mentioned in their place?!

A Quranic verse whose interpretation has not been revealed until Imam Mahdi (may God bless him and grant him peace) appears.

The special descriptions of Imam Mahdi, peace be upon him, have been mentioned in the narrations. There are more than (180) titles, names, and descriptions of him, peace be upon him (1), including that he, peace be upon him, is the successor of God. The caliph is the one who plays a great role and represents God Almighty on his earth. He represents Him in perfections. He represents Him. In power, it is a manifestation of the names of God, Blessed and Most High.

Our belief is that God Almighty does not incarnate, does not feel, and has no limbs. Rather, He is the Absolutely Rich, the Absolutely Powerful, the Absolutely Perfect, and the Absolutely Knowing. However, God, Blessed and Most High, is known by His signs and they are the honorable Imams, peace be upon them. Therefore, He, peace be upon him, is the successor of God Almighty.

God Almighty says: (It is He who has sent His Messenger with guidance and the religion of truth, to make it prevail over all religions, even though the polytheists hate it) (As-Saff: 9). The narrations confirmed that its interpretation has not yet been revealed, as it was reported on the authority of Abu Abdullah al-Sadiq Peace be upon him, he said: (By God, its interpretation has not been revealed After that, its interpretation will not be revealed until Al-Qaim, peace be upon him, emerges. When Al-Qaim, peace be upon him, emerges, there will not remain a disbeliever in God Almighty nor a polytheist in the Imam except that he hates his appearance, to the point that if he were an infidel or a polytheist (2) in the belly of a rock, it would say: O believer, there is an unbeliever in my belly, so break me and kill him.) (3), for he, peace be upon him, is the light of God that cannot be extinguished, and he is the keeper of the secrets of the Lord of the worlds.

A person must know the Imam of his time, because whoever dies and does not know the Imam of his time dies a death of ignorance. Knowing the Imam is what preserves a person’s Islam and his religion, and his actions are corrected by knowing him. Today, a person must know that the Imam of his time is Al-Hujjah bin Al-Hasan, the twelfth of the Imams, peace be upon them. He is supposed to be obedient, perfect and infallible. God Almighty has imposed obedience to his servants and made him their imam. All of these knowledge, if combined, make a person a Shiite. As for doubting his birth, peace be upon him, it takes a person away from Shiism. Doubting whether he, peace be upon him, was infallible also takes him away from Shiism. Shiism, and thus doubt about the fact that it is obligatory to obey, that it is infallible, etc., all of this turns a person away from Shiism, so what maintains a person’s Shiism are these beliefs.

��

(1) See: Al-Najm Al-Thaqib 1: 165 - 268 / Chapter Two on the names and titles of Imam Mahdi, may God’s prayers be upon him.

(2) In Bihar Al-Anwar: (Even if he is an infidel or polytheist).

(3) Kamal al-Din: 670/Chapter 58/H 16; Bihar Al-Anwar 52: 324/h 36.

Source: Mahdavian Knowledge, an introductory reading, written by: Sheikh Ali Al-Dahnain.

What are the miracles that occurred at the hands of Imam Mahdi (may God hasten his return)?

This can be inferred from what appeared from his miracles (may God hasten his appearance), for if they are proven, his existence (may God hasten his appearance) at that time is proven, which means his birth before them. Dozens of evidence for this have been collected in the seas, and we will suffice with mentioning some of them.
In (Al-Khara’ij wal-Jariyyah) on the authority of Muhammad bin Shazan Balan’im, he said: I had five hundred dirhams, minus twenty dirhams, so I completed them from my own and sent them to Muhammad bin Ahmad Al-Qummi, and I did not write down how much I had in them, so he sent his letter to me: “I received five hundred dirhams for you, in which you have twenty.” A dirham” (1).
In (Rijal al-Najashi), he said: He met with Abu al-Qasim al-Husayn ibn Ruh (may God have mercy on him) and asked him questions. Then he wrote to him after that at the hands of Ali ibn Jaafar ibn al-Aswad, asking him to deliver a piece of paper for him to the companion (peace be upon him) and asking him about it, so he wrote to him. “We have prayed to God for you to do this, and you will be blessed with two good male sons,” so Abu Jaafar and Abu Abdullah were born to him from the mother of a son. Abu Abdullah Al-Hussein bin Ubaidullah used to say: I heard Abu Jaafar say: I was born at the invitation of the One in authority (peace be upon him), and he was proud of that (2).
And in (Al-Kafi) on the authority of Ali bin Muhammad, on the authority of Saad bin Abdullah, he said: Al-Hassan bin Al-Nadr, Abu Saddam and a group spoke after Abu Muhammad (peace be upon him) had passed away about what was in the hands of the agents and they wanted to examine it, so Al-Hassan bin Al-Nadr came to Abu Al-Saddam and said: I am I want to perform Hajj, so Abu Saddam said to him: Delay it this year, and Al-Hassan [bin Al-Nadr] said to him: I panic in a dream, and I must go out, and he made a will to Ahmed bin Ya’la bin Hammad, and he bequeathed money to the district, and ordered him not to take out anything except from his hand. To his hand after the appearance.
He said: Al-Hasan said: When I arrived in Baghdad, I rented a house and rented it, and some agents came to me with clothes and dinars and left them with me, so I said to him: What is this? He said: It is what you see, then another came to me with something like it, and another came to me until they closed the house, then Ahmed bin Ishaq came to me with everything he had with him, so I was amazed and kept thinking, and the man’s sign (peace be upon him) came back to me: “If such-and-such a day has passed, carry what you have.” So I left and carried what I had, and on the way there was a tramp crossing the road with sixty men, so I passed over him and God spared me from him, so I met the soldiers and got down, and I was given a piece of paper saying “Carry what you have,” so I put it on the porters’ belts, and when I reached the corridor, there was a lion standing in it, and he said: You are Al-Hassan. Bin Al-Nadr? I said: Yes. He said: Enter. So I entered the house and entered a house. The porters’ trays were emptied, and there was a lot of bread in the corner of the house. He gave each of the porters two loaves of bread and they were taken out, and there was a house with a curtain on it. So I called out to him: “O Hassan bin Al-Nadr, thank God for what He has bestowed upon me.” You must not doubt, for Satan wished that you doubted.” He brought out two garments to me and said, “Take them, you will need them,” so I took them and left.
Saad said: Then Al-Hasan bin Al-Nadr left and died in the month of Ramadan and was shrouded in two garments (3).
The narration is authentic in its chain of transmission. Ali bin Muhammad, from whom Al-Kulayni narrates, is trustworthy (4).
As for Saad bin Abdullah Al-Ash’ari Al-Qummi, he was the face and honor of the Shiites (5).
And Al-Hasan bin Al-Nadr is for the sake of our brothers, as expressed by men’s scholars (6).
Sheikh al-Tusi narrated in (Al-Ghaiba) on the authority of Muhammad ibn Yaqoub, on the authority of Ali ibn Muhammad, who said: A prohibition was issued against visiting the graves of Quraysh and al-Ha’ir, so when months later he called the vizier al-Baqtani and said to him: Meet the Banu al-Furat and the Persians and say to them: Do not visit the graves of Quraysh, for they have The Caliph ordered that everyone who visited should be inspected and arrested (7).
It seems that visiting the cemeteries of Quraish means visiting the Kadhimeen (peace be upon them).
The narration is also true.
Concerning the absence of Al-Tusi: Al-Hussein bin Ubaidullah told me, on the authority of Abu Al-Hasan Muhammad bin Ahmad bin Dawud Al-Qummi (may God have mercy on him), on the authority of Abu Ali [Muhammad] bin Hammam, who said: Muhammad bin Ali Al-Shalmaghani Al-Azaqari went to Sheikh Al-Hussein bin Ruh asking him to give him a reward and said: I am the man’s companion, and I was commanded to display knowledge, and I demonstrated it internally and externally, so he disgraced me, so the Sheikh (may God be pleased with him) responded to him in response to that: Whichever of his companions comes forward is the one who is being disputed, so Al-Azaqari came forward and was killed and crucified and Ibn Abi Aoun was taken with him, and that was in the year twenty-three. Three hundred (8).
The narration is authentic in its chain of transmission, and the Mubahalah is required to prove who is the district agent.
Al-Saduq (may God have mercy on him) narrated in (Kamal al-Din) on the authority of his father, on the authority of Saad ibn Abdullah, on the authority of Muhammad ibn al-Salih, who said: I wrote to ask him to pray for Badasha, while Ibn Abd al-Aziz had imprisoned him, and to ask permission for a slave girl of mine to produce, so he came out: “I produce her and God will do what He will do.” He wills, and the prisoner will be saved by God.” So the slave girl gave birth and died, and the prisoner was released on the day he came out to sign (9).
The narration is apparently correct; Because Al-Saduq’s father taught trust and piety, and Sa’d means the son of Abdullah Al-Ash’ari Al-Qummi, and Muhammad bin Saleh Wakil was one of the companions of Al-Askari (peace be upon him) (10).
Do you think he was waiting for a signature from someone other than the Imam (may God hasten his return)?! (1)
Graduation
and wounds (Part 2/p. 697 and 698/H. 14).
(2) Men of the Negus (p. 261/No. 684).
(3) Al-Kafi (vol. 1 / pp. 517 and 518 / chapter on the birth of the companion (peace be upon him) / no. 4).
(4) Al-Sayyid Al-Khoei stated in his Dictionary of his Men (vol. 13 / pp. 135 and 136 / No. 8398) that he is Ali bin Muhammad bin Bandar (Abu Al-Qasim), the trustworthy.
(5) Its explanation was presented on (p. 79), so see.
(6) See: Dictionary of Rijal al-Hadith (vol. 6/p. 161/No. 3179).
(7) Al-Ghaybah by Al-Tusi (p. 284/h. 244).
(8) Al-Ghaybah by Al-Tusi (p. 307 / h. 258).
(9) Kamal Al-Din (p. 489 / Chapter 45 / H. 12).
(10) See: Dictionary of Rijal al-Hadith (vol. 17/pp. 194-196/No. 10994).
Source: Establishing arbitration and dispelling suspicions in the Mahdavi case - written by: Sheikh Kazem Al-Qara Ghouli.

What is the reason for the disappearance of Al-Mahdi (may God hasten his return)? Will he be young when he appears?

Some people say: Why did he disappear, when people are more in need of an imam than someone else?

The answer: It is for piety.

If he had gone out, he would have been defeated and killed, in confirmation of what he mentioned in (Al-Sawaiq): When Zaid consulted his father Zayn al-Abidin about going out, he forbade him, and said:

“I fear that you will be killed and crucified in the back of Kufa.

Did you not know that none of Fatima’s descendants would go against any of the sultans before the emergence of Sufyani without being killed?” So it was as his father (1), Zayn al-Abidin, said.

[Denying the emergence of the Mahdi (may God hasten his appearance) as a young man]:

Some of them said: He was young when he came out, and he was born, and his life was long. How can he be young?

The answer: God granted him a long life and made him one of the signs. He is able to restore his youth, or manifest him in the form of youth according to his strength.

It was mentioned in the hadith: “The antichrist is a young man with curly hair,” as in (Al-Durr Al-Manthur) and elsewhere (2).

Although he was born before the Mahdi during the time of the Prophet (may God’s prayers and peace be upon him and his family), as he mentioned in (Jami’ al-Usul) (3).

If the emergence of the Mahdi as a young man was evidence that he had not yet been born, then the emergence of the Antichrist as a young man would be evidence that he had not been born in priority.

How can the Mahdi be an old man, and not an old man who is older than him (4)?!

ــــــــــــــــــــــــــــــــــــــــــــ

(1) Al-Sawa’iq al-Muhriqah by Ibn Hajar (p. 182), and see: Al-Kharaijah wal-Jariyah by Al-Rawandi (vol. 1/p. 281).

(2) Ahmad, Muslim, Abu Dawud, Al-Tirmidhi, Al-Nasa’i, Ibn Majah, Ibn Jarir, Ibn Al-Mundhir, and Al-Bayhaqi narrated in Al-Ba’ath, 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 Antichrist 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).

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

(4) 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.

Source: Proof of the existence of Imam Mahdi (may God hasten his appearance) from the statements of scholars and hadith scholars of the Sunnis and the community

Sheikh Muhammad Ali Al-Laknawi Al-Hindi Al-Makki was alive in the year 1310 AH

What are the appearance time requirements?

There are certain things he must adhere to:

First: Honesty with oneself:

He must be honest with himself and not make false claims for himself. A person who is honest with himself is happy and there is no way for turmoil in his heart. He is happy with himself, happy with others, and people respect him. A person who does not give himself more than it deserves is a respectable, loving and loved person by people.

Second: Agreement:

Applying the soul to the rulings of God Almighty. Jurisprudence for us is a very important issue. This jurisprudence, which we consider to be the greatest heritage that we inherited from the People of the House.

(peace be upon them) and the most precious jewel that we inherited from the pure Imams (peace be upon them) is jurisprudence that the Imams (peace be upon them) labored over, and their companions passed it down to it and they were killed for it. Dozens, even hundreds, were martyred for the sake of writing a page, for the sake of writing a book on jurisprudence, and what is the history of The first and second martyr (may God be pleased with them both) are far from us. The author of Al-Lam’a and the commentator of Al-Lam’a - Al-Lam’a’s jurisprudential book - are both martyrs from the martyrs of this path. The jurisprudence that we have in our hands is not an easy matter. Some come and mock and say: You, people of the seminary, are busy with baths, menstruation and postpartum. He mocks, as if the rulings on these matters were rulings to be ridiculed. He who speaks in this manner mocks God’s rulings. In reality, religion includes all aspects of life in its rulings. Man must give value to every legal ruling, which is in fact the heritage of heaven.

One of the things that helps to prepare for the time of appearance and for a person to be a normal human being at that time and acceptable to the Imam (peace be upon him) is that he is in agreement in his religion, not in the sense of necessarily being diligent, no, but rather that the woman knows its rulings, and the man knows the rulings of his work and in general. His test is that every person in any position of life should be aware of the rules of his work and life.

His prayers, the doubts of his prayers, his fasting, his zakat, his fifth, purity and impurity, the rulings on dealing, buying and selling, so he is immune and complete in jurisprudence from these aspects.

Third: Complete insight:

The other thing that makes him fully prepared for the time of appearance: clear and clear doctrine, and complete insight. If a person comes in the time of appearance and his beliefs are shaky and unstable, and he has not studied the doctrines sufficiently, and he has not become acquainted with the stations of the pure Imams (peace be upon them) sufficiently, then he may fall. In affliction.

He may come and see the Imam (peace be upon him) ruling with a ruling, and he objects to the Imam, so the Imam presents him and strikes his head. We have a narration that says: While the man is in the hands of the Imam Mahdi, ordering and forbidding, meaning that he is one of the leaders, one of the people who command and forbid by the command of the Imam, then the Imam presents him and strikes his head (1 ).

Why? Does the imam have a lust to kill? Never, if people's beliefs are not complete with Ahl al-Bayt (peace be upon them), they will be put to difficult exams, and in some of these exams they may fail. The Imam may surprise us and say: This legal ruling that you were accustomed to in the previous stage is wrong. God’s realistic ruling is not this.

If our beliefs are strong regarding the Imam, and we believe that this is the infallible one, the proof from God upon us, and he does not respond to him with half a word, we say to him: Listen and obey, and we throw all the results of our efforts into the sea if he orders, and we do not discuss with him and say to him: No, this is the law of your grandfather and you violated the law, then there is There are people who may not have the tolerance and say: No, this is a ruling we are accustomed to. The imam will say to him: I am God’s proof against you, and if he accepts it from him then so be it, and if he does not accept that then he will be presented and killed.

A person must build his faith firmly, starting with monotheism and ending with the Day of Resurrection.

ـــــــــــــــــــــــــــــــــ

(1) On the authority of Abu Basir, on the authority of Abu Ja`far al-Baqir (peace be upon him), he said: “The Qaim decides cases that some of his companions deny, from those who were struck before him with the sword, and that is the judgment of Adam (peace be upon him). He was struck in front of him with a sword, which is the decree of David (peace be upon him), so he brings them forward and strikes their necks. Then he performs the third decree, but other people who were struck with a sword in front of him deny it, and it is the decree of Abraham (peace be upon him), so he brings them forward and strikes their necks. Then he makes up the fourth, which is the judgment of Muhammad (may God’s prayers and peace be upon him and his family), so no one denies it to him.” (Bihar Al-Anwar 52: 389/H 207).

Source: Spiritual Preparation for the Age of Appearance - Written by: Sayyed Alaa Al-Din Al-Musawi

Imam al-Sadiq (peace be upon him) supported the Mahdist faith and explained the ruling on those who denied it

Imam al-Sadiq (peace be upon him) took a number of necessary matters in the field of doctrinal and intellectual education that automatically leads to knowing the concept of backbiting and its perpetrator, and realizing his identity decades before he was born, through his direct emphasis on two things, namely:

The first matter: proving the origin of the Mahdist doctrine and supporting it:

It is clear that talking about absence and the absent person to begin with, and explaining what must be done or left out during the time of absence, and other matters directly related to this concept, is of no use unless the origin of the Mahdavian doctrine is known. That is why Imam al-Sadiq (peace be upon him) wanted to alert the nation to The origin of this doctrine is by supporting it with what has been repeatedly reported from the Messenger of God (may God bless him and his family and grant them peace) regarding it, so that there is no doubt about the proven origin of the Messenger of God (may God bless him and his family and grant them peace), which is what the nation agreed to transmit.

On the authority of the Commander of the Faithful, Ali bin Abi Talib (peace be upon him), on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family), he said: “If only a day of time had remained, God would have sent a man from among his people My house will be filled with justice as it was filled with injustice” (1).

On the authority of Abu Saeed Al-Khudri, he said: I heard the Messenger of God (may God’s prayers and peace be upon him and his family) saying on the pulpit: “The Mahdi is from my family, from my family. He will emerge at the end of the time.” Indeed, God sends down rain for him from the sky, and brings forth for him the earth its seed, and he fills the earth with justice. And justice, just as the people filled it with oppression and injustice” (2).

Also on the authority of Abu Saeed Al-Khudri, on the authority of the Prophet (may God’s prayers and peace be upon him and his family): “The Mahdi is from me, he has a clear front, a sharpened nose, he will fill the earth with justice and justice as it was filled You will suffer injustice and injustice” (3).

On the authority of Umm Salamah, she said: I heard the Messenger of God (may God’s prayers and peace be upon him and his family) saying: “The Mahdi is from my family, from the descendants of Fatima” (4).

On the authority of Hudhayfah bin Al-Yaman, he said: The Messenger of God (may God’s prayers and peace be upon him and his family) addressed us, and the Messenger of God (may God’s prayers and peace be upon him and his family) reminded us of what was going to happen, then he said: “If he had not repented of this world except one day, for God Almighty has long ) That day until a man from my descendants whose name is my name is sent. Then Salman Al-Farisi (may God be pleased with him) got up and said: O Messenger of God, which of your descendants is he from? He said: “From this son of mine,” and struck Al-Hussein with his hand (5).

And many other hadiths.

What supports the depth of belief in the Mahdi (may God hasten his appearance) in Islamic existence is that hardly any Muslim book of hadith is devoid of this proven fact from the Messenger of God (may God’s prayers and peace be upon him and his family) conclusively, and it is sufficient for that that whoever narrates hadiths Al-Mahdi (may God hasten his appearance) was among the hadith scholars alone. They reached approximately ninety hadith scholars, and they attributed it to more than fifty companions (6). As for those who said it was authentic or frequent, they reached fifty-eight of their scholars in what we have followed (7), and if we know the position of the people of House (peace be upon them) and we knew the belief of their Shiites in Imam Mahdi (may God hasten his appearance). We were certain of the consensus of the nation with all its sects on the necessity of believing in the Mahdi (may God hasten his appearance).

In this regard, there are many hadiths from Imam al-Sadiq (peace be upon him) confirming the origin of the Mahdist issue, which is what the Muslims have agreed upon regarding the appearance at the end of time of a man from the descendants of the Prophet (may God bless him and his family and grant them peace) who will be called the Mahdi, to fill the earth with equity and justice as it has been filled. Unjustly and unjustly, and that he kills the Antichrist, and Jesus bin Maryam (peace be upon him) descends to support him, and his prayers are performed.

This is indicated by:

1 - On the authority of Muammar bin Rashid, on the authority of Imam al-Sadiq (peace be upon him), in a hadith on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family) in which it was stated: “And from my descendants, the Mahdi, when he emerges, Jesus bin Maryam will come down to support him, and he will go ahead of him and pray behind him.”( 8).

In this hadith, there is a clear confirmation of the origin of the Mahdist issue, and a general reference to the identity of Imam Mahdi, that he is one of the descendants of the Messenger (may God bless him and his family and grant them peace), with a warning about his status that Jesus (peace be upon him) will - by God’s command - be a minister of the Mahdi and a supporter of him at the end of time. And he completes his prayers.

The hadith of Jesus descending to support Imam Mahdi (may God hasten his appearance) was narrated by Al-Bukhari in his Sahih on the authority of Abu Hurairah (9).

Muslim narrated it in his Sahih from various chains of transmission on the authority of Abu Hurairah (10) and Jabir Al-Ansari (11).

Al-Tirmidhi on the authority of Anas (12).

And Abu Naim on the authority of Abdullah bin Amr(13) and Hudhayfah(14).

And Ibn al-Mundhir, on the authority of Shahr Ibn Hawshab, on the authority of Umm Salamah (15).

And Ibn Abi Shaybah, on the authority of Ibn Sirin, is a mursal (16).

It is not said here: The identification of Imam Mahdi (may God hasten his appearance) from among the pure offspring is not known in the hadith of Imam al-Sadiq (peace be upon him), because we are still in the process of establishing the origin of the Mahdist issue on the tongue of Imam al-Sadiq (peace be upon him), and proving this origin. It cannot be overlooked, especially since there are those among Muslims who doubt it and deny it in general and detail. Despite this, the proofs of the aforementioned principle include a higher diagnosis of the issue of identity, as will follow.

It is worth mentioning that the fact that the Mahdi is from the descendants of the Messenger (may God bless him and his family and grant them peace) means that he is from the descendants of the Commander of the Faithful (peace be upon him) from Fatima (peace be upon her), meaning that he must be either from the descendants of Imam Hassan, the grandson, or from the descendants of Imam Hussein, the grandson. (peace be upon them), because the descendants of the Messenger (may God bless him and his family and grant them peace) were limited to them and their children. Hence the other hadiths that prove the origin of the issue, stating this meaning.

2 - On the authority of Aban bin Othman, on the authority of Imam al-Sadiq (peace be upon him), on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family) in a hadith he said to Ali (peace be upon him): “... Gabriel (peace be upon him) was with me just now, and he told me that the Qaim The one who will emerge at the end of time and fill the earth with justice as it was filled with oppression and injustice from your descendants from the descendants of Al-Hussein”(17).

3 - On the authority of Muawiyah bin Ammar, on the authority of Imam al-Sadiq (peace be upon him), on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family) in another hadith: “... Indeed, Gabriel came to me and informed me of my Lord’s peace, and said: O Muhammad... and among you is the One who will rise.” Jesus, son of Mary, will pray behind him when God brings him down to earth, from the descendants of Ali and Fatima, from the descendants of Hussein (peace be upon him)” (18).

This, and as for what may be said: that in some hadiths there is something that proves that the Mahdi (may God hasten his appearance) was a Hasani and not a Husseini, the answer in short is that there is no authentic hadith at all that proves this meaning from the common paths, but rather that was found in only two hadiths, one of which was sent by al-Tabari. 19) There is no evidence in the mursal, and the other was narrated by Abu Dawud in his Sunan. He said: I narrated on the authority of Harun bin Al-Mughirah. He said: Amr bin Abi Qais narrated to us, on the authority of Shuaib bin Khalid, on the authority of Abu Ishaq Q No: Ali (may God be pleased with him) said - and looked To his son Al-Hasan, and he said: “This son of mine is a master, as the Prophet (may God’s prayers and peace be upon him and his family) called him, and from his family will emerge a man who will be named after your Prophet, resembling him of creation, and there is no one like Him in creation. Then he mentioned a story: He will fill the earth with justice.”( 20), finished.

The chain of transmission of the hadith is unknown and interrupted. Because he said: (I narrated) and he did not mention the name of the person who narrated it, so he is unknown.

It is also interrupted; Because Abu Ishaq - meaning Al-Subai’i - not a single narration confirmed that he heard from the Commander of the Faithful Ali (peace be upon him), as Al-Mundhiri declared this in the explanation of the hadith of Abu Dawud (21), and he was about seven years old on the day of the martyrdom of the Commander of the Faithful Ali (peace be upon him). years; Because he was born for two years remaining from the time of Uthman (22).

This is in addition to the difference in transmission from Abu Dawud, as some of them quoted it from the book (Al-Sunan), and it contains the word (Al-Hussein) instead of the word (Al-Hasan). Likewise, there are many other hadiths from the common narrations proving that he was a descendant of Al-Hussein (peace be upon him) (23).

As for the Imami Shiites, there is nothing in their Mahdavi heritage that is rich with the identity of the Mahdi (may God hasten his appearance) that indicates - in the slightest expression from a hadith or hadith - that the Mahdi (may God hasten his appearance) is from the descendants of Imam Hassan (peace be upon him).

ـــــــــــــــــــــــــــــــــــــــ

(1) Sunan Abu Dawud (vol. 2 / p. 310 / h. 4283), Al-Malahim by Ibn al-Munaadi (p. 178 / h. 119/6), Matalib al-Su’ul (p. 482), Al-Bayan fi Akhbar Sahib al-Zaman (p. 482), Aqd al-Durar (p. 482). p. 18), The History of Ibn Khaldun (vol. 1 / p. 313), The Important Chapters of Ibn al-Sabbagh (vol. 2 / pp. 1107 and 1108), Al-Arf Al-Wardi (p. 87 / p. 13), Al-Qawl Al-Mukhtasar (p. 118), Kanz Al-Ummal (vol. 14 / p. 267 / h. 38675).

(2) Al-Ghaybah by Al-Tusi (p. 180 / h. 138), with a slight discrepancy.

(3) Sunan Abu Dawud (vol. 2 / p. 310 / h. 4285), Matalib al-Su’ul (p. 482), Al-Bayan fi Akhbar Sahib al-Zaman (pp. 500 and 501), Al-Tadhkirah fi the conditions of the dead and matters of the afterlife (vol. 2 / p. 329), Contract. Al-Durar (p. 33), The History of Ibn Khaldun (vol. 1 / pp. 314 and 315), The Important Chapters of Ibn Al-Sabbagh (vol. 2 / p. 1108), Al-Arf Al-Wardi (p. 79 / p. 3), Al-Qawl Al-Mukhtasar (p. 116).

(4) Al-Ghaybah by Al-Tusi (p. 185 and 186 / H. 145, and pp. 187 and 188 / H. 148), Umdat Uyun Sihah Al-Akhbar (p. 433 / H. 909, and p. 436 / H. 920), Sunan Abi Dawud (vol. 2 / p. 310 / H. 4284), Matalib al-Su’ul (p. 482), Al-Bayan fi Akhbar Sahib al-Zaman (p. 486), Aqd al-Durar (p. 15), Mizan al-I’tidal (vol. 2/p. 87), Ibn al-Sabbagh’s Important Chapters (vol. 2/p. 1109), Al-Urf Al-Wardi (p. 81 / issue 6), Al-Qawl Al-Mukhtasar (p. 116), Kanz Al-Ummal (vol. 14 / p. 264 / issue 38662).

(5) Aqd al-Durar (p. 24); With a slight variation in: Al-Uqabi’s Relics (p. 136 and 137), Fada’il al-Thaqalayn (p. 477/h. 1313), Kashf al-Ghumma (vol. 3/p. 268 and 269).

(6) See our book: The Awaited Mahdi (May God hasten his appearance) in Islamic Thought (pp. 28-33).

(7) See our book: Defense of al-Kafi (vol. 1/pp. 405-434) under the title: (Whoever says that the hadiths of the Mahdi (may God hasten his appearance) are authentic or that they are frequent among the Sunnis).

(8) Amali Al-Saduq (pp. 287 and 288 / H. 320/4).

(9) Sahih Al-Bukhari (vol. 5 / pp. 400 and 401 / h. 3086 and 3087).

(10) Sahih Muslim (vol. 1/pp. 93-95).

(11) Sahih Muslim (vol. 1/95).

(12) Sunan al-Tirmidhi (vol. 3/p. 344/h. 2334) on the authority of Abu Hurairah.

(13) Hilyat Al-Awliya (vol. 6 / p. 108) on the authority of Abu Umamah.

(21) Knowledge of the Companions (vol. 2/p. 30/h. 1876).

(14) Tafsir al-Qummi (vol. 1/p. 158), and see: al-Durr al-Manthur (vol. 2/p. 241).

(15) Al-Musannaf by Ibn Abi Shaybah (vol. 8 / p. 679 / h. 195); It was narrated by Naim bin Hammad in Al-Fitan (p. 230), Al-Maqdisi Al-Shafi’i in Aqd Al-Durar (p. 231), Al-Suyuti in Al-Arf Al-Wardi (p. 113 / H. 71), and Ibn Hajar Al-Haithami in Al-Qawl Al-Mukhtasar (p. 129).

(16) Al-Ghaybah by Al-Numani (p. 255 and 256 / Chapter 14 / H. 1).

(17) Al-Kafi (vol. 8 / pp. 49 and 50 / h. 10).

(18) Narrated by Al-Hawi li-Fatawa (vol. 2/p. 66).

(19) Sunan Abi Dawud (vol. 2 / p. 311 / h. 4290).

(20) Summary of Sunan Abi Dawud (vol. 3/p. 118).

(21) Tahdheeb al-Tahdheeb (vol. 8/p. 56/number 100).

(22) See our book: The Awaited Mahdi (may God hasten his appearance) in Islamic Thought (pp. 71-73), in which the hadith of Abu Dawud is invalid in seven ways.

(23) Al-Rawd al-Anf (vol. 2/p. 431), Aqd al-Durar (p. 157), he said: (Narrated by Abu Bakr al-Iskaf in Fawa’id al-Akhbar), Tarikh Ibn Khaldun (vol. 1/p. 312), al-Urf al-Wardi (p. 165/h. 229). ), the brief statement (p. 31 and 156).

What is Imam Mahdi’s (peace be upon him) gift to his lovers?

In answering him, we say: It is sufficient that our connection to Him and our gift to His presence be the subject of acceptance of His blessed consideration and His favor upon us, with His approval of our connection, and as the poet said:

I dedicate to His honorable council, but * * * I dedicate to Him what I have attained from His blessings

Like the sea, it is rained by clouds, but it has no favor on it because it is from its water (1)

As another said:

If they accept (2) a gift from me for a minor * * * I count that acceptance as a credit to you

Acceptance from you was a virtue of mercy * * * that relieved the heart of the guardian from humiliation

It requires gratitude to Him for your position * * * and the imposition of rights that no one like me can have (3)

Therefore, we must pay attention to this point and focus it in the heart, which is that we are the ones who need the Imam (peace be upon him) to accept from us what we communicate to him, while he (peace be upon him) is absolutely wealthy.

It was stated in the noble hadith on the authority of Abu Abdullah (peace be upon him): “Whoever claims that the Imam needs what is in the hands of the people is an unbeliever. Rather, the people need the Imam to be accepted from them. God Almighty said: “Take from their wealth charity to purify them and purify them.” [Al-Tawbah: 103]”(4).

In another narration on the authority of him (peace be upon him), he said: “I will take a dirham from one of you, and I am one of the wealthiest people in Medina. I only want you to purify yourself” (5).

This is in addition to his supplication for us, and his supplication is definitely accepted by God because he fulfills all the conditions for accepting supplication, such as sincerity, intention, trust, and others. It was stated in the Holy Hadith: “Call upon Me with a tongue with which you have not disobeyed Me” (6), and what tongue is better than the tongue of the Infallible (peace be upon him). )? It was stated in the supplication of the scar: “Where is the one in distress who answers when he calls upon him?”(7), in a clear reference to the Almighty’s saying: “Is there one who answers the distressed one when he calls upon him and removes the evil?” (An-Naml: 62).

It was stated in the honorable signature narrated at the end of the invocation on his authority (peace be upon him): “Because we are behind their protection through the supplication that is not withheld from the King of the Earth and the Heavens, so let our loyal friends of hearts be reassured by this” (8).

Al-Sayyid al-Ajmal Ali bin Tawus said in Al-Mahj: I was with the secret of the one who saw it, so I heard the magic of the supplication of the Qaim (peace be upon him), so I memorized it from the supplication for those who mentioned him from the living and the dead: “And keep them - or he said: and keep them alive - in our glory, our kingship, our authority, and our state,” and that was in Wednesday night, the thirteenth of Dhul-Qi’dah in the year six hundred and thirty-eight (9).

He said in his letter (peace be upon him) to Sheikh Al-Mufid: “Even though we are far from our place, far from the dwellings of the oppressors..., we are aware of your news and none of your news escapes us... We are not neglectful of your consideration nor

Forgetting your remembrance, and had it not been for that, calamity would have befallen you - i.e. distress and hardship - or the enemies would have destroyed you - i.e. the enemies would have eradicated you -” (10).

B - Mentioning his virtues and virtues:

Establishing gatherings of remembrance and always attending such gatherings are among the best examples of the rituals that the Holy Prophet urged us to venerate and make them a sign of the piety of hearts, and they are a symbol of racing ahead to good and honorable things. God Almighty said: “So race ahead to good things” (Al-Baqarah: 148).

C - Striving to serve him (peace be upon him):

His service (peace be upon him) during the era of occultation is represented by following his orders issued by him, or any action that supports him, even if he did not order it directly.

It should be noted that service is more specific than support, as it reflects the submission and humiliation of the soul before the Lord (peace be upon him). The servant is a supporter of the Imam and not the other way around. Support for a person may not contain the concept of humiliation like the strong’s support for the weak or God’s support for the believers. It was stated in the honorable hadith on the authority of Al-Sadiq ( Peace be upon him), he said: “If I had attained him, I would have served him all the days of my life” (11).

The author of the book Mikayal al-Karim says: “Reflect on this speech, O thoughtful lover. Do you claim that it is false or contradictory to reality? God forbid, and no. Rather, it is the very truth, and an indication of subtle jokes, including an explanation of the virtue and honor of the Qa’im (peace be upon him), and among them is the indication that Serving him is the best act of worship and the closest act of obedience, because Imam al-Sadiq, who did not spend his honorable life except in obedience to God and worshiping Him during his day and night, made it clear that if he had attained the Qa’im, he would have spent the days of his life serving him...(12).

D - The call for Imam Mahdi (peace be upon him):

There is no doubt that the call to him and the definition of it (peace be upon him) is one of the important points in the path of the practical dhikr of the Imam (peace be upon him) and it is a cause for the love of the imam and revealing the connection to him (peace be upon him). It is the best” (An-Nahl: 125), and since the Ahl al-Bayt (peace be upon them) in general and Imam Mahdi in particular as he is the Imam of our time and it is our duty to obey him and comply with his orders is the path to God, as the hadiths and visits have confirmed: “You are the right path” (13), “ Where is the path after the path?”(14).

ـــــــــــــــــــــــــــــــــــــــــــــــ

(1) Beauty of the Week: 32.

(2) In the measure of good deeds: (Accept).

(3) Beauty of the Week: 33; Mikael Al-Makarim 2: 245.

(4) Al-Kafi 1: 537/Chapter on the connection of the Imam (peace be upon him)/H. 1.

(5) Al-Kafi 1: 538/Chapter on the connection of the Imam (peace be upon him)/H. 7.

(6) Bihar Al-Anwar 90: 390.

(7) Al-Mazar by Ibn Al-Mashhadi: 579.

(8) Al-Ihtijaj 2: 324 and 325.

(9) Bihar al-Anwar 52: 61, from Muhaj al-Dawaat: 353.

(10) Al-Ihtijaj 2: 322 and 323.

(11) Al-Ghaybah by Al-Numani: 252 / Chapter 13 / H. 46.

(12) Mikael Al-Makarim 2: 201.

(13) Whoever is not attended by the jurist 2:613/ Al-Ziyarah Al-Jami’ah.

(14) Al-Mazar by Ibn Al-Mashhadi: 578.

Important details about the crypt of absence (in which the Master of Time disappeared)

The Crypt of Occultation is a well-known place and a prominent landmark in the Holy Shrine in the secret of those who saw it. It is located on the western side of the graves of the two Askari Imams, peace be upon them. It derived its sanctity and importance from people’s knowledge that it was part of the house of the Imams, peace be upon them, in which they lived during the days of their stay in Samarra, and it was a place for them to spend their nights and worship. Sometimes, Imam Al-Hadi and Al-Askari were buried in one end of that house, and this part was one of the blessed places where the name of God Almighty was mentioned during the night and the ends of the day.

Some authors have tried to create a story or legend from this basement that says: The army of the Abbasid Caliph attacked the home of Imam Hassan Al-Askari after his death to arrest his son Al-Mahdi. This boy escaped from their hands and disappeared from sight by entering the aforementioned basement and has not left it until now. All of this is a fabricated fabric that has no basis in documented sources and has no connection to the reality of the situation.

Ibn Taymiyyah claimed - and perhaps his enemies spread this before the time of Ibn Taymiyyah - that the Mahdi (entered the basement in the year two hundred and sixty, and he was five years old according to some of them and less than that according to others, and nothing has been revealed about him) (1).

Al-Wazir Al-Irbilli - who is earlier in history than Ibn Taymiyyah - had mentioned this claim and said: The claim that the Mahdi is in a basement (a strange statement and a strange perception, for those who denied his existence, peace be upon him, do not cite this, and those who say he exists do not say that he is in a basement, rather they say : He is alive and existing, he resides, travels, and roams the earth (2).

Then the people who said that and those lies continued to repeat this saying until today, and the last person to mention it in our present days was a writer named Abdul Majeed Al-Shawi in his article published in the London newspaper Al-Zaman under the title (At the Table of Time), in which he talked about the uses of the word (time). In Arab heritage, he said:

(And because time is more comprehensive than time, and most of them said: The Awaited Mahdi is the owner of time, and in terms of useful digression, I say to you: The Awaited Mahdi, the owner of time, is one of the unanimous facts in the religion of Islam, except that the Shiites say: He is Muhammad bin Al-Hasan Al-Askari who entered the basement of the house. In Samarra in the year 265 AH, when he was nine years old and did not leave it, and he is still alive today (3).

I do not know how this writer justified himself in attributing this saying to the Shiites without referring to those of their scholars, authors, and historians who said that, and without mentioning the source of this saying in Shiite books and writings, which indicates that he relied on tendentious historical rumors without support or verification.

One of the contemporary researchers - the late Sheikh Al-Mahallati - addressed this subject completely and comprehensively in his book, The History of Samarra, and explained the truth in a correct manner, clear of impurities and falsehoods. I will narrate, as follows, most of his words in the text because it is the essence of what is correct and the chapter of the discourse.

The Sheikh, may God have mercy on him, said, speaking about Imam Mahdi, peace be upon him:

(When his father died, he disappeared from sight, not that he entered the basement while his mother was looking at him, as this phrase is found in some books of the common people, and the Imami Shiites disavowed these beliefs that were attached to them by those who wanted to degrade the dignity of their sect in ways that were not permitted by Islamic law.) ).

He said while talking about the basement:

(This basement is not known as the basement of the occultation because the Hujjah, peace be upon him, disappeared there, as claimed by those who are ignorant of history. Rather, it is because some of the saints were honored to serve him there, and that it was the residence of the three Imams, peace be upon them, and the place of their worship... and therefore it became one of the blessed places.

This basement was inside the house, and it had a path through the old building from behind the shrine of the two military men, peace be upon them, at the grave of Umm al-Qaim... and the visitor would descend the stairs and walk in a narrow path until he entered the basement facing the direction of the qibla. This was the case until the year two hundred and two thousand AD. When King Ahmad Khan al-Danbali (one of the rulers of Azerbaijan) decided to rebuild this blessed spot, he made the basement a door from the north and blocked the door to the qibla... Today (i.e. the day this explanation was written) it has ten steps furnished with marble, from which the visitor descends into an expansive expanse. Its length is less than thirteen cubits.

The wooden latticed door erected over the suffa in the holy basement today is one of the remaining relics of Imam Al-Mustansir Al-Abbasi. He made it in the year six hundred and sixty-six - and Al-Allamah Al-Nuri had mentioned in Uncovering the Curtains... that the supporter of the religion of God, Ahmad bin Al-Mustad’i, with the light of God, was one of the Abbasid caliphs. He is the one who ordered the basement to be built - and this wood is one of the precious antiques and antiquities, and it has been aged for seven hundred and fifty-one years, and it is still new, as if it were made today (5).

(When the officials of the place saw the desire of the believers to visit that spot, they began to take the dirt of that place and give it to the visitors in exchange for a few dirhams. This led to that spot being dug two levels. Then the great scholar, Sheikh Abdul Hussein Al-Tahrani, may God have mercy on him, helped to fill it out.

Then some townspeople dug it for their own purposes and called it the Well of the Sahib al-Zaman. The complaints of the visitors increased during the era of the renewed Ayatollah, Mirza Muhammad Hassan al-Shirazi, whose sand was blessed, so some common people made a silver door at the edge of the well’s mouth and installed it on it. Days and nights did not pass until the door was stolen and things went back to how they were. The renewed Ayatollah, may God have mercy on him, was not able to change this until the Ottoman Empire was removed from Iraq.

So he sought to fill the well, the master al-Hujjah Mirza Muhammad al-Tahrani, so he filled it with the help of the government and covered it with polished marble. However, some of them made a hole under the marble and in the middle of it, to the extent that the palm could enter it to take the dirt, and perhaps they put dirt in it from the outside to give it to visitors who did not know the reality of the dirt.

An example of this problem is the well at the door that opens to the courtyard of Al-Hujjah, peace be upon him, to the west, where the common people claim that a drop of the breast milk of Hakima, the daughter of Imam Al-Jawad, peace be upon him, fell into it..., and the common people crowded to the well, taking from its water and seeking blessings from it, and he was at the head of Someone from the well took some dirhams from them and gave them a drink from it. To my life, this is a trick of some people, and it is extreme ignorance that took hold among some of the ignorant visitors. The scholar and hadith scholar Mirza Hussein al-Nouri, may God sanctify his secret, referred to some of what we mentioned in his shrine called (Greeting the Visitor) in Persian publication (6).

ــــــــــــــــــــــــــــــــ

(1) Minhaj al-Sunnah 2: 131 and 4: 212.

(2) Kashf Al-Ghumma 3: 296.

(3) Al-Zaman newspaper / sixth year / issue (1525/8) / June 2003 AD / p. 9.

(4) History of Samarra 1: 292 and 293.

(5) History of Samarra 1: 288.

(6) History of Samarra 1: 288-292.

Source: The Awaited Mahdi between perception and belief - Written by: His Eminence Sheikh Muhammad Hassan Al Yassin, may God have mercy on him (1350-1427 AH).

Is Al-Yamani the main guide for Imam Mahdi (peace be upon him)?

Ahmed Ismail Qat’a claimed that “Al-Yamani is the main initiator and leader of the Holy Appearance Movement” (1), and his supporters repeated this in their books, claiming that Al-Yamani is the millstone of the Appearance Movement and the process of purifying the Earth, and he is the one who will fill the Earth with equity and justice after it was filled with injustice and injustice.

It is no secret that this is a false claim, which is not proven by any of the narrations, and everyone who looks at the narrations of the appearance does not find in them any indication that there is a patriarch and head of the state of Imam Mahdi, peace be upon him, who will establish his authority for the Imam, peace be upon him, neither Al-Yamani nor anyone else, but rather what is apparent from the narrations. Imam Mahdi (peace be upon him) and his supporters are the ones who will conquer the countries one after one, and for this reason it is mentioned in the frequent narrations narrated from the paths of the two groups that the one who will fill the earth with equity and justice is the awaited Imam Mahdi, peace be upon him, and no one else. Rather, his (peace be upon him) doing that It became one of his most prominent virtues.

Among those narrations is what Sheikh Al-Saduq, may his secret be sanctified, narrated with his chain of transmission on the authority of Abdul-Azim bin Abdullah Al-Hasani. He said: I said to Muhammad bin Ali bin Musa (peace be upon them): I hope that you will be the Qaim from the family of Muhammad, who will fill the earth with equity and justice as it was filled with injustice and injustice. He (peace be upon him) said: O Abu Al-Qasim, there is not one of us except that he is standing by the command of God Almighty, and guided to the religion of God, but the one who will stand with whom God Almighty will purify the earth from the people of disbelief and ingratitude, and fill it with justice and justice, is the one whose birth is hidden from the people, and will disappear. His name is narrated from them, and it is forbidden for them to name him, and he is the name and nickname of the Messenger of God (may God bless him and his family and grant them peace).

He is the one for whom the earth is folded, and for whom every difficulty is humiliated, [and] a number of his companions from the people of Badr will gather to him: three hundred and thirteen men from the ends of the earth, and that is the saying of God Almighty: (Wherever you are, God will bring you all together. Indeed, God has power over all things. ) [Al-Baqarah: 148], If this number of people of sincerity gathers for him, God will make his matter clear, and when the contract is completed for him, which is ten thousand men, he will go out, God Almighty willing, and he will continue killing the enemies of God until God Almighty is satisfied...(2).

Al-Numani narrated with his chain of transmission on the authority of Al-Asbagh bin Nubatah, who said: I came to the Commander of the Faithful Ali (peace be upon him) one day and found him thinking and joking on the ground, so I said: O Commander of the Faithful, are you joking on the earth if I desire it from you? He said: No, by God, I have never desired it nor in this world for an hour, but I am thinking of a child who will be from my back, the eleventh of my children, he is the Mahdi who will fill it with fairness and justice as it was filled with oppression and injustice. He will have confusion and backbiting, in which some people will go astray, and others will be guided in it. (3).

The narrations about this are many, even frequent, narrated, as we said, through specific and general methods.

��

(1) Al-Musabahat 4/46.

(2) Kamal al-Din wa Tamam al-Ni`ma 2/377.

(3) Backbiting: 69.

Mahdism among the Shiites of Ahl al-Bayt (peace be upon them)

Belief in the Awaited Mahdi (may God hasten his appearance) is considered one of the basic features of the school of Ahl al-Bayt (peace be upon them) and one of the complements of their Shiites’ belief in the Imamate, to the point that this was known and became famous about them.

Here we address: the evidence contained on the subject of the Awaited Mahdi.

The most important evidence of the Mahdavi belief among them is two things:

The first: their agreement on the fulfillment of the minor occultation and the association of the four representatives (may God have mercy on them) at that time with the Imam (may God hasten his return), which we will address later.

Second: The frequent narrations indicating the appearance of the Awaited Mahdi (may God hasten his appearance), and they are of two types:

The first category: narrations contained in the interpretation or application of some verses and their connection to the Awaited Mahdi (may God hasten his appearance).

The second category: narrations devoid of interpretation that contain information about the Mahdi (may God hasten his appearance) and his affairs and everything related to him.

As for the first category: there are many narrations, including:

1 - Considering Muhammad bin Muslim said: I heard Abu Abdullah (peace be upon him) say: “Indeed, before the Qa’im there are signs from God (Almighty and Majestic) to the believers.” I said: What are they, may God make me your ransom? He said: “That is the saying of God (Almighty and Majestic): “And We will certainly test you” meaning the believers before the emergence of the Qa’im (may God hasten his appearance) “with some fear and hunger and a loss of wealth and lives and fruits. But give glad tidings to the patient [Al-Baqarah: 155] He said: He will test them with some fear of kings The people of so-and-so at the end of their rule, and hunger due to the high prices of them, “and a decrease in wealth” He said: the stagnation of their trade and a lack of abundance, “and a decrease in souls” he said: a miserable death (and a decrease in fruits) he said: a decrease in the revenue from what is sown “and give good news to the patient” at that time of hastening the exit Al-Qaim (may God hasten his return).”

Then he said to me: “O Muhammad, this is its interpretation. God Almighty says: “And no one knows its interpretation except God and those who are firmly rooted in knowledge” [Al Imran: 7]” (1).

2 - What Sheikh Muhammad Sadiq al-Khatunabadi narrated on the authority of al-Fadl ibn Shazan with an authentic chain of transmission on the authority of Abu Abdullah (peace be upon him) who said: “Those who are missing from their beds are three hundred and thirteen men, the number of the people of Badr, so they arrive in Mecca in the morning, and this is the saying of God (the Almighty) ‘Where Whatever you are, God will bring you all together” [Al-Baqarah: 148] and they are the companions of the Qaim (may God hasten his appearance)” (2).

3 - Sahih Abu Hamzah said: I asked Abu Ja`far (peace be upon him) - in a hadith that includes the interpretation of several verses - until he said: “And as for his saying: “Until when they rejoiced in what they were given, We seized them suddenly, and lo, they were in confusion” [Al-An’am: 44] meaning the rise of the Qaim ( May God hasten his return)”(3).

4 - The Sahih of Abu Ubaidah al-Hadha on the authority of Imam al-Baqir (peace be upon him), including: “And he said to them: ‘For them is good news in the life of this world and in the hereafter’ [Yunus: 64] and the Imam gives them good news of the rise of the Qaim and his appearance...” (4).

5 - Sahih Aban bin Taghlib said: Abu Abdullah (peace be upon him) said: “When the Qaim (peace be upon him) rises, no one of the Most Merciful’s creation will stand before him unless he knows whether he is good or bad, because in it is a sign for those who seek success, and it is on a straight path” (5) ).

In this narration there is an application of the Almighty’s saying: “Indeed, in that are signs for those who seek success. * And indeed, it is a straight path” (Al-Hijr: 75-76).

6 - Considered Abdullah bin Sinan said: I was with Abu Abdullah (peace be upon him) and I heard a man from Hamadan say to him: These common people are taunting us and saying to us: You claim that a herald is calling from heaven in the name of the owner of this matter, and he was reclining, so he got angry and sat down, then He said: “Do not narrate it on my authority, narrate it on the authority of my father, and there is no blame on you for that. I bear witness that I heard my father (peace be upon him) say: By God, that is clear in the Book of God (Glory be to Him), where He says: ‘If We will, We can send down upon them from heaven. A sign, so their necks remained submissive to it.) [Al-Shu’ara: 4] And no one will remain on earth that day except that he submits and his neck is humbled before him. Then the people of the earth will believe when they hear the voice from heaven: Indeed, the truth is in Ali bin Abi Talib (peace be upon him) and his Shiites...”( 6), and others close to it (7).

��

(1) Kamal al-Din: 2/649-650.

(2) Dictionary of Imam Mahdi (may God hasten his return) (quoted from Kashf al-Haqq): 7/28.

(3) Source: 145.

(4) Al-Kafi: 1/429.

(5) Kamal al-Din: 2/671.

(6) Al-Ghaybah by Al-Numani: 267.

(7) See: Dictionary of Hadiths of Imam Mahdi (may God hasten his return): 7/420-427.

Mahdavi Culture - Written by: Sayyed Riad Al-Hakim (adapted).

What is the role of Iraq in the era of the emergence of Imam Mahdi (may God bless him and grant him peace)?

We find some narrations that have spoken about this society in terms of all the characteristics of change that are made according to the eyes of the Imam and the movement of the Imam. Therefore, the first thing that the Imam (peace be upon him) will do is to arrive in Iraq, and establish this state in Iraq, and the headquarters of the state will be Kufa.

She even talked about Kufa, and about Kufa’s relationship with this leadership, saying: “And the happiest people with him will be the people of Kufa” (1), referring to Iraq. When the narratives talk about Kufa, they mean Iraq as a whole and in general, that is, in a general way.

And when you talk about Iraq, you say: “The happiest people are the people of Kufa.” The narration does not say: “The people are happiest,” meaning more joyful. Rather, they are happier, because this people endured a lot for the sake of the Imam (peace be upon him), and endured a lot for the sake of the people of Iraq. The house (peace be upon them) will then be the place for harvesting that fruit, so people will be happy, meaning they are comfortable in all aspects: civilizational, civil, cultural, political, military, and all aspects that are related to human life, and then the best means of comfort are available in Iraq and in the era of the Imam. (peace be upon him).

Therefore, we find that man in Iraq will change from a state of defeat, fatigue, bitterness, torment, and misery to an ideal society.

Capital of the Mahdavian state:

Mahdist society differs from other societies with characteristics that were not available before the appearance, but rather these characteristics were available after his appearance (peace be upon him). When urban and cultural means are available, this will naturally be a reason for migration. For example, when the Prophet (peace and blessings of God be upon him and his family and grant them peace) came. To Medina, it was inhabited by the Aws, Khazraj, and some Jews in areas and fortresses far from inside Medina. That is, Medina was a small village. As for Mecca, it was called the Mother of Qura, because it contained all the amenities that were collected from the Levant, from Yemen, and from the civilizations of the world, from the Persians and Romans, and so on, but after the Messenger (may God’s prayers and peace be upon him and his family) made Medina his capital, then the migration began. Even the people of Mecca themselves migrated to it from the rest of the regions due to the availability of amenities, and therefore the immigrants, in terms of quantity and souls, became the largest number compared to the population of the city and the diversity of all ethnicities, until you find Al-Rumi who inhabited the city.

In the era of the Imam, when there is Iraq, and Kufa is the capital of the Imam and all amenities and civil developments are available in this capital, then the presence and migration will be so large that this narration expresses Imam al-Sadiq (peace be upon him) saying: “When the Qaim of the family of Muhammad (peace be upon them) rises, he will build In the back of Kufa there is a mosque with a thousand doors, and the houses of Kufa are connected to the Karbala River” (2).

It means that the world will migrate to this region, and the Mahdi will populate it, and it will populate in an era before the Mahdi, but the greatest reconstruction will take place when the remnant of God appears.

This development in this region in particular - which is Iraq - will truly make the people of Kufa happy, meaning the people of Iraq, because of the great development that appears in this region, and the discussion is very long.

ـــــــــــــــــــــــــــــــــــــ

(1) Bihar Al-Anwar 52: 390/h 212.

(2) Bihar Al-Anwar 52: 337/H 76, from Al-Irshad 2: 380.

Highlights on the State of Imam Mahdi (peace be upon him) - Written by: Mr. Yassin Al-Moussawi

What is the relationship between Imam Mahdi (may God hasten his appearance) and the Companions of the Cave?

God Almighty said: “When the young men sought refuge in the cave and said, ‘Our Lord, bestow upon us mercy from Yourself and prepare for us guidance in our matter.’” Then We struck their ears in the Cave of years in number * Then We resurrected them that We might find out which of the two parties was counted when they had remained for a while. (Al-Kahf: 10-12).

The Companions of the Cave were completely turned to the Almighty Creator, and they derived guidance from Him in the face of the tyranny of the oppressive Dikyanus regime under which they were living. The Holy Qur’an mentions a summary of the story in three verses after they fled from that corrupt, oppressive society, and after it became extinct and the Dikyanus kingdom was annihilated and the landmarks of it were destroyed. The infidel society and it changed into a monotheistic society, so survival and the outcome were for the monotheists and the pious, and they are the ones to whom God gives inheritance of the outcome, and this is the Sunnah of God that the outcome is for the pious, the outcome is for the people of piety and certainty, and the outcome is not for the deniers, liars, deniers, corruptors, and oppressors. Then the other verses review this incident in detail. This phenomenon itself has many dimensions. The first dimension in which it appears to the theorists and the reader of these verses is that the Holy Qur’an is exposed to a type of unseen signs that are not familiar to humans, from the existence of a group of rational, believing young men who derive guidance and direction from God, and that they are a group or sect from among society that was guided by Him. Lord, despite the fact that the majority of society was on the path of misguidance. Despite this disparity and paradox in proportion, strength, equipment, and numbers, it did not deter them from steadfastness on the path of truth. This is an important characteristic that the Holy Qur’an informs us of, and this is a lesson for the believers in God’s promise to make this religion superior to all other religions, even if the polytheists hate it, at the hands of the Mahdi (may God hasten his appearance) from The children of the Messenger of God (may God bless him and his family and grant them peace) and the descendants of Fatima and Ali (peace be upon them), and those who believe in this doctrine and the Quranic truth must not be harmed or distressed by the few in exchange for the many who do not believe in Islam or do not believe or believe in the advent of Imam Mahdi (may God hasten his appearance). Who fills the earth with equity and justice after it was filled with injustice and injustice, or who disbelieves in this belief.

The first task: steadfastness and faith:

The first responsibility and task that falls on the party of the believers is steadfastness and faith, and they are the party of Ali bin Abi Talib, and the party of the imamate of his son Al-Mahdi (may God hasten his return), and that God will make him appear to reform the earth and fill it with equity and justice. This group of believers must not be dissuaded by their scarcity in comparison to their abundance. The liars, the deniers, the ungrateful, the oppressors, or the corruptors, because the path of truth remains, and the outcome is for the people of piety and the people of certainty. This is like the young men in how they carry out the responsibility of steadfastness in the religion even though they are not proofs, but rather they are a believing group of people of faith, so this is the first important quality.

The second task: backbiting and concealment:

There is the second axis, the second sermon, and the lesson that the Holy Qur’an gives us regarding the Companions of the Cave, where it shows us a kind of special, unseen indications that humans are not accustomed to and familiar with, and perhaps they denounce and deny, which is that God (Glory be to Him) may conceal a group of human beings for years and hundreds of years and then reveal them. To them, these are not legends, and far be it from the Qur’an this nonsense, for it is a remembrance and not poetry, “And We have not taught it poetry, and it is not but a remembrance and a clear Qur’an.” (Yasin: 69), “And indeed We have made the Qur’an easy The time has come for remembrance. Is there anyone who will remember? (Al-Qamar: 17) It is a remembrance and remembrance for those who want to see and know the truth. Surah Al-Kahf is in fact - as some researchers express it - the Cave of Secrets and the Cave of Knowledge, a given name, and it is closely related to the occultation of Imam Mahdi (may God hasten his appearance), and as we have mentioned, the historical sources The reading of the Master of Martyrs (peace be upon him) conveys the beginning of a verse in this surah: “Or did you think that the Companions of the Cave and Ar-Raqim were among Our wondrous signs” (Al-Kahf: 9) (2), as there is a strong connection to the survival of the religion and the preservation of the religion, as the Master of Martyrs did. (peace be upon him), and with the imamate of the People of the House (peace be upon them) and how matters will turn out, leading to their success in inheriting the earth and managing the reins of its affairs in public in their hands. Otherwise, the divine device and the divine government in secret are in their hands, as Imam Al-Sadiq (peace be upon him) said to Al-Mufaddal bin Omar: “Failure.” Our Shiites say: The meaning of the return is that God returns to us the kingdom of the world and makes it the Mahdi’s. Oh, when will we take away the kingdom until it is returned to us? “O Mufaddal, if our Shiites had contemplated the Qur’an, they would not have doubted our virtue...”(2).

It is as if Imam al-Sadiq (peace be upon him) was referring to what the Noble Qur’an indicated about the family of Abraham (peace be upon him) who were given the imamate: “Or do they envy the people for what God has given them of His bounty? Indeed, We gave the family of Abraham the Book and wisdom and gave it They are a great kingdom” (An-Nisa: 54) The great kingdom is the divine caliphate over which God (Almighty and Majestic) subjugates all the angels, and also kingship in the material aspect, and it is what Surah Al-Kahf has presented to us, such as the existence of a hidden device and a hidden network that plays pivotal roles. It is the most powerful of governments compared to other human governments, because it penetrates those. Governments.

The presence of the Caliph on earth:

The kingdom and government of the caliph on earth are accompanied by obedience to all the angels, and God’s successors on earth are the twelve successors of the Prophet (may God’s prayers and peace be upon him and his family, and the twelfth of them is Imam Mahdi. This obedience is an ability and influence that the Holy Qur’an depicts for us as Quranic truths in seven Qur’anic surahs about The matter of divine caliphate and divine succession, and making a group of weak humans into imams, as in God Almighty’s saying to Abraham (peace be upon him): “Indeed, I will make you an imam for the people” (Al-Baqarah: 124), and God Almighty’s saying regarding Jacob and Isaac, from the descendants of Abraham (peace be upon them): And We made from among them Imams who guided by Our command when they were patient and had faith in Our signs (Al-Sajdah: 24), although history does not tell us that the family of Abraham (peace be upon him) possessed a kingdom or ruled in an apparent manner, and yet Surah An-Nisa describes that the family of Abraham (Ali (peace be upon him) they were brought to In addition to the Book and wisdom, which is prophecy, they were given the great kingdom: “Indeed, We gave the family of Abraham the Book and wisdom, and gave them a great kingdom” (An-Nisa: 54), so what great kingdom is this? In his heavenly dimension and in his material and royal dimension, in his heavenly dimension: “And when We said to the angels, ‘Prostrate to Adam’” meaning, obey and submit, “So they prostrated” (Al-Baqarah: 34), all the angels, with all their classes, from those close to Him, and from the angels of heaven, and from the angels of the earth, and the like, when He preferred God provided his successor on earth with knowledge that the knowledge of all the angels lacks, and then He is the one who taught them all the names. The Caliph teaches the angels those names and they follow him in that: “And He taught Adam all the names, then He presented them to the angels and said, ‘I will inform And I am aware of the names of these, if you are truthful. * They said Glory be to You, we have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the All-Wise. * He said, “O Adam, inform them of their names.” And when he informed them of their names, He said Did I not tell you that I know the secrets of the heavens and the earth, and I know what you reveal and what you conceal? (Al-Baqarah: 31-33) This is a dimension, a wing, and an arm of arms. The government assumed and confronted by the caliphs of God on earth who are appointed as imams over the creatures, and it is a divine position and position. What Surah Al-Kahf mentions to us is the existence of a human network, as in the example of Al-Khidr and the phenomenon of Al-Khidr, who are equipped with secular knowledge and play sensitive, pivotal roles in the course of the human system. This hidden government dominates the roles of other human systems, and those other human systems and governments, even the largest or greatest ones, are governments. Small in comparison to the influence, reach, and ability of that government and the hidden divine apparatus.

This is the kingdom that cannot be taken away from God’s successors on earth, even if it is taken away from the exposed surface, which is not deep enough to see and see the reality of the series of events in the human system. In the apparent case, the existing superpowers, the second world countries, and the third world countries all manage and manage the affairs of all parts of the earth. This is apparently the case in the non-insightful view, but the Qur’anic view says: No, but there is a divine governmental apparatus in the hands of the Caliph of God that permeates other systems, and it has decisive roles in warding off corruption, even at the lowest level, that is, limiting the dangerous level of corruption, and they spread justice and fairness to a degree. The lowest ceiling, and they prevent human offspring from being cut off due to the whims of those systems that rule the earth, and they prevent that from being at the lowest level of validity until the known time comes for it to appear, that is, to emerge openly to establish that divine government in the open, instead of it being in the hidden stage.

Yes, this is the kingship about which Sadiq al-Muhammad (peace be upon him) says: “When has the kingdom been taken away from us until it is returned to us?”

��

(1) It was narrated on the authority of Zayd bin Arqam that he said: He - meaning the head of Al-Hussein (peace be upon him) - passed by me while he was on a spear while I was in a room, and when he approached me I heard him reciting: “Umm H “Indeed, the Companions of the Cave and Al-Raqim were among Our wondrous signs.” So he stopped, by God. My hair, and I called: Your head, by God, O son of the Messenger of God, I am amazed and amazed. Guidance (vol. 2/p. 117).

(2) Al-Hidaya Al-Kubra (p. 419), Bihar Al-Anwar (vol. 53 / pp. 25 and 26).

Does Imam Mahdi (may God bless him and grant him peace) have the formative mandate and legislative jurisdiction?

It is known to everyone that the general order of the universe is based on the law of causes and effects, and it is also known that the human will does not act on these causes, but rather seeks help from them only. That is, the origin of the existence of causes and their effect is subject to the will of God alone, and man’s only role is to seek help from them to fulfill his needs. For example, there is There are causes for illness and there are causes for healing, and man cannot create new causes other than what already exists. Whoever is exposed to the causes of disease will get sick, and whoever seeks help from the causes of healing will obtain healing. It is not in the power of man to nullify the effect of these causes, but God alone is able to do that, and thus it becomes clear. Only God Almighty has jurisdiction over this system.

On the other hand, there are legislation and laws that regulate the social behavior of man, and these laws are what determine for man the way of life that he must live, and since man did not create himself and was not alone in this existence, it is natural for him to have a relationship with the one who created him just as he has a relationship with The one who is with him in this existence, and the one who has the right to establish the laws and legislation that regulate this relationship, is God Almighty alone. This is because God is the one who created man for a specific wisdom and a specific purpose, and it is not permissible for a person, according to Sharia and law, to violate the wisdom and purpose for which he was created. Although man is capable of violating that, he is responsible and accountable for that violation, and thus it is also clear that God Almighty alone is Who has the right to jurisdiction over legislation?

We understand from all of this that any belief that there is a created being who has the right to legislative and formative jurisdiction in a way that is independent of God Almighty falls into polytheism to God Almighty.

Accordingly: We must understand that the formative and legislative mandate of the prophets and saints is not in the breadth of God’s mandate, but rather in the length of His mandate.

In other words: The behavior of the prophets and saints in the universe is according to the will and command of God. Everyone who has God’s permission to legislate is said to have a legislative mandate, and everyone who has God’s permission to act in the universe is said to have a formative mandate. Both mandates do not deviate from His command. God, His will, and His permission, and the holder of guardianship is not independent in anything from God. God Almighty says: (Indeed, I create for you out of clay like the appearance of a bird, and I breathe into it, and it becomes a bird, by God’s permission. And I will heal the blind The leper and raise the dead to life, God willing. And God Almighty says: (He who has knowledge of I will bring it to you before your side turns back to you. So when he saw it resting with him, he said, “This is from the grace of my Lord.”

Accordingly, there is no doctrinal problem for those who believe in the formative mandate of the prophets or saints as long as that guardianship was with the permission of God Almighty. Rather, it is obligatory for every Muslim to believe in this guardianship in the right of the prophets and saints.

As for the guardianship of the owner of the era and time, it is fixed for him, just as it is fixed for the greatest Prophet and the pure Imams, and we will mention here some examples of that.

In Ikmal al-Din wa Tamam al-Nimah by Sheikh al-Saduq, on the authority of Muhammad bin Muslim al-Thaqafi, he said: “I heard Abu Ja`far Muhammad bin Ali al-Baqir, peace be upon them, saying: The one who rises from us will be victorious with terror, supported with victory, the earth will be folded before him, and treasures will appear before him. His authority will reach the East and the West, and God Almighty will appear through him.” His religion is superior to all religions, even if the polytheists hate it. There will not remain any desolation on earth unless it is restored, and the Spirit of God descends on Jesus, son of Mary, peace be upon him, and he prays behind him” (Part 1, p. 359).

In the sermon of Al-Bayan on the authority of the Commander of the Faithful (peace be upon him), he said: “Then he marches with the armies, until he reaches Iraq, and the people are behind him and in front of him. At his front is a man named Aqeel, and at his rear is a man named Al-Harith, and a man from Al-Hasan’s sons follows him with twelve thousand horsemen. He says: O cousin, I have more right to this matter than you, because I am from the offspring of Al-Hassan, and he is older than Al-Hussein. Then Al-Mahdi says: I am the Mahdi. He says to him: Do you have a sign, miracle, or sign? Then Al-Mahdi looks at a bird in the air and points to it, and it falls. In his palm, he speaks of the power of God Almighty, and bears witness to his imamate. Then he plants a dry stick in a spot of land where there is no water, and it becomes green and leafy. He takes a boulder of rock that was in the ground, rubs it with his hand and kneads it like wax, and Al-Hasani says: The matter is yours, so he surrenders and his soldiers surrender.” (Dictionary of Hadiths on the Mahdi by Sheikh Al-Kurani, vol. 3, p. 97)

And in Al-Bihar, on the authority of Al-Rayyan bin Al-Salt, he said: I said to Al-Rida, peace be upon him: Are you the owner 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, and how can I be that, despite what you see of my physical weakness? And the Qaim is the one who, when he emerges, will be at the age of old age, with the appearance of youth, so strong in his body that if he extended his hand to the greatest tree on the face of the earth, he would uproot it, and if he shouted between the mountains, their rocks would collapse. He will have with him the staff of Moses and the seal of Solomon. That fourth of my children will be hidden by God in His protection. Whatever God wills, then He will make it appear and fill the earth with equity and justice just as it was filled with oppression and oppression.” (Bihar Al-Anwar, vol. 52, p. 322).

Joseph's shirt, Moses' staff, and Solomon's ring with Imam Mahdi (peace be upon him)

Imam Mahdi (peace be upon him) was described in one of his visits as “the one to whom the inheritances of the prophets will end, and to whom are the traces of the pure ones present. Peace be upon the one entrusted with secrets and the guardian of the matter” (1).

What is the meaning of the inheritances of the prophets that are now with our Lord Imam Mahdi (peace be upon him)?

The meaning of this is achieved by stating an important matter, which is:

The imam who is supposed to be obeyed has many signs, many parts of which have been mentioned in the narrations. There are moral signs, others are ethical, a third is psychological, and a fourth is moral, scientific, and metaphysical, and here is not the place to discuss in detail.

Among the comprehensive narrations that referred to the signs of the Imam, what was reported on the authority of Abu Al-Hasan Ali bin Musa Al-Rida (peace be upon them) said: “The Imam has signs: He is the most knowledgeable of people, the wisest of people, the most pious of people, the most forgiving of people, the bravest of people, the most generous of people, and the most worshipful of people. He will be born circumcised, and he will be purified, and he will see from behind him as he sees from in front of him, and he will have no shadow, and when he falls to the ground from his mother’s womb, he will fall on his palms, raising his voice with the two testimonies of faith, and he will not have a wet dream, and his eyes will sleep but his heart will not sleep, and he will be a newlywed, and the shield of a Messenger will be leveled over him. God (may God bless him and his family and grant them peace), and neither urine nor excrement can be seen from him because God (Almighty and Majestic) has entrusted the earth to swallow what comes out of him, and his scent will be better than the scent of musk, and he will be closer to people than they are to themselves, and more compassionate towards them than their fathers and mothers, and he will be more severe. People will be humble to God (Glory be to Him), and He will take people to do what He commands them, and refrain people from what He forbids, and His supplication will be answered, even if he prayed over a rock, it would split in two. He will have with him the weapon of the Messenger of God (may God bless him and his family and grant them peace), and his sword is Dhu al-Fiqar. And he will have with him a sheet containing the names of their Shiites until the Day of Resurrection (2), and a sheet containing the names of their enemies until the Day of Resurrection, and he will have with him Al-Jami’ah, which is a sheet seventy cubits long that contains everything a child of Adam needs, and he will have with him the Greater and Lesser Al-Jafr: the hide of a goat and the hide of a ram, in which are all Sciences, even scratches, even a lash and a half, and he has the Qur’an of Fatima (peace be upon her)” (3).

We will talk about the meanings of some of these matters, God willing, in detail in the future of research.

The important thing is that we find a clear title about the signs of the Imam, entitled (Inheritance of the Prophets).

What are the inheritances of the prophets?

They are things that the living infallible inherits from the infallible, martyred, and they are symbols, meanings, and slogans inherited from the prophets, for the sake of the symbolic connection between all the prophets, religions, and messages. God Almighty said: “He has ordained for you of religion that which He has enjoined upon Noah, and that which We have revealed to you and that which We have enjoined Abraham, Moses, and Jesus, to establish the religion And do not be dispersed therein. Hard for the polytheists is that to which you call them. Allah chooses to Him whom He wills and guides to Him whomever turns. (Al-Shura: 13)

These inheritances may contain a miraculous aspect that the infallible person can benefit from in order to guide people if the guidance depends on miracles.

These inheritances can be materials to prove the truth of the Mahdi, as was mentioned in the case of Al-Hasani when he asked the Imam Al-Mahdi for some of the inheritances that he inherited from the Messenger of God (may God bless him and his family and grant them peace), and then Al-Hasani’s army believes in the truthfulness of the Mahdi, and they follow him entirely...(4 ).

There may be other rulings behind these inheritances.

The inheritances inherited by the Ahl al-Bayt (peace be upon them) in general and Imam Mahdi (peace be upon them) in particular are many, and research into them is lengthy, and we can find many of them in the depths of the narrations.

It is noted that we can diversify these inheritances into two types:

The first type: inheritances of the prophets before the most honorable Prophet (may God’s prayers and peace be upon him and his family).

The second type: Inheritances of the Most Noble Prophet (may God bless him and his family and grant them peace) and the pure Household (peace be upon them).

Let us talk about some of the vocabulary of these two types:

The first type: Inheritances of the prophets before the most honorable Prophet (may God’s prayers and peace be upon him and his family):

1 - The staff of Moses (peace be upon him) and his stone:

On the authority of Abu Saeed Al-Khorasani, on the authority of Abu Abdullah (peace be upon him), he said: Abu Jaafar (peace be upon him) said: “When the Qa’im rises in Mecca and wants to go to Kufa, his herald calls: ‘Do not let any of you carry food or drink, and carry the stone of Moses. Bin Imran, which is a camel's camel's camel's camel's camel's calf, and it does not descend a single drop without a spring emerging from it. Whoever was hungry was satisfied and whoever was thirsty was quenched. He provided them with food until they came down to Al-Najaf from the back of Kufa.(5)

On the authority of Muhammad ibn al-Fayd, on the authority of Abu Jaafar (peace be upon him), he said: “Moses’ staff was for Adam (peace be upon him), then it went to Shuaib, then it went to Musa ibn Imran, and it is with us, and I was in contact with it previously, and it is green as it was when it was taken from Its tree, and indeed it speaks when it is made clear. It was prepared for our leader (peace be upon him), and he does with it what Moses used to do. And it is terrified and grasps what they think and does what it is commanded. Whenever it approaches, it grasps what they think. Two branches are opened for it: one in the ground and the other in the ceiling, and between them are forty. An arm, she catches what they think with her tongue”(6).

On the authority of Abdullah bin Sinan, he said: I heard Abu Abdullah (peace be upon him) say: “The staff of Moses was a myrtle rod from the plants of Paradise, which Gabriel (peace be upon him) brought to him when he turned towards Midian, and it and the coffin of Adam are in Lake Tiberias. They will change until the Qaim (peace be upon him) brings them out when he rises” (7).

Signs:

1 - It was previously mentioned that the presence of these inheritances with Imam Mahdi (peace be upon him) is an indication of the unity of the general goal of the messages, so the movement of Imam Mahdi (peace be upon him) is a summary and result of all the movements of the previous prophets, and the presence of the staff of Moses (peace be upon him) in him is an indication of that.

This observation is general for all this type of inheritance.

2 - Moses’ staff had many effects when it was with him, such as turning into a snake, splitting the sea with it, springs of water bursting out of the rock with a blow from it, and others, and it is not necessary that the purpose of its presence with Imam Mahdi (peace be upon him) was the same as the order of those effects. Insofar as it indicates the purpose of his movement in relation to the movement of the Prophet Moses, as mentioned earlier.

This is what the noble narration indicated when it mentioned the history of this stick and how it was passed from one prophet to another.

3 - However, the previous narratives indicated that those characteristics are still in that stick, and that Imam Mahdi (peace be upon him) will use it with it, but we must know that the general character of the movement of Imam Mahdi is not the character of the miraculous (which was behind the issuance of those effects from That stick), and this means that the use of those characteristics of the stick by Imam Mahdi (peace be upon him) will be limited to the limits of what the truth is not proven without, or to the limits of wisdom that Imam Mahdi (peace be upon him) deems appropriate according to the objective circumstance.

2- The Seal of Solomon (peace be upon him):

It is the seal with which the Prophet Solomon reigned as a kingdom described in the Holy Qur’an as “a kingdom that is not appropriate for anyone after me. Indeed, you are the Bestower. * So We subjected to him the winds, which flow at his command in ease wherever they strike. * And the devils Every builder and diver * and others bound in shackles” (p. 35-38).

It was reported on the authority of Al-Hussein bin Musa bin Jaafar, who said: I saw in the hand of Abu Jaafar Muhammad bin Ali Al-Rida (peace be upon them both) a thin silver ring (that is, thin, thin due to excessive wearing), so I said: Someone like you would wear this? He said: “This is the seal of Suleiman bin Daoud (peace be upon them)” (8).

But this narration did not state that this ring is with Imam Mahdi (peace be upon him), so how can we prove that?

Answer:

1 - We do not need a specific narration that declares that the Seal is with Imam Mahdi (peace be upon him), as the general narrations that indicate that all the inheritances of the prophets are with the Imams (peace be upon them) are sufficient for us, including what was reported on the authority of Abu Hamza al-Thumali, on the authority of Abu Abd God (peace be upon him) said: I heard him say: “The tablets of Moses (peace be upon him) are with us, and the staff of Moses is with us, and we are the heirs of the prophets” (9).

There is no doubt that it will end up with Imam Mahdi (peace be upon him), and there is no doubt that the aforementioned ring is one of those inheritances.

2 - This is in addition to the existence of other narrations that stated that Imam Mahdi (peace be upon him) would emerge with the seal of Solomon. Among that is what was reported on the authority of Jabir, on the authority of Abu Jaafar (peace be upon him), who said: “The first thing that Al-Qaim (peace be upon him) will begin is with Antioch and he will be extracted from it.” The Torah is the one who has the staff of Moses and the seal of Solomon in it.” He said: “And the people of Kufa are happiest with him.” He said: “He is called the Mahdi because he guides to a hidden matter, to the point that he is sent to a man of whose sin the people do not know, and he kills him, to the point that one of them speaks in his house.” He is afraid that the wall will bear witness against him” (10).

On the authority of Abu al-Jaroud Ziyad bin al-Mundhir, he said: Abu Jaafar Muhammad bin Ali (peace be upon them) said: “When al-Qaim (peace be upon him) appears, he will appear with the banner of the Messenger of God (may God bless him and his family and grant them peace), the seal of Solomon, and the stone and staff of Moses...” (11).

On the authority of Al-Rayyan bin Al-Salt, he said: I said to Al-Rida (peace be upon him): Are you the owner 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, and how can I be that despite what you see of my physical weakness?” And the Qaim is the one who, when he emerges, will be of the age of old people and the appearance of youth, so strong in his body that if he extended his hand to the greatest tree on the face of the earth, he would uproot it, and if he shouted between the mountains, their rocks would collapse. He will have with him the staff of Moses and the seal of Solomon (peace be upon them). That is the fourth of my children. God will conceal him for as long as He wishes, then He will reveal him and fill [with him] the earth with fairness and justice as it had been filled with injustice and injustice” (12).

Al-Saduq (may God have mercy on him) said: (It was narrated that when Al-Qaim (peace be upon him) came out, he would have the shirt of Joseph, and the staff of Moses, and the ring of Solomon (peace be upon them)) (13).

3- Joseph’s shirt (peace be upon him):

On the authority of Mufaddal bin Omar, on the authority of Abu Abdullah (peace be upon him), he said: I heard him say: “Do you know what Joseph’s shirt (peace be upon him) was?” He said: I said: No. He said: “When Ibrahim (peace be upon him) was burned, Hellfire Gabriel (peace be upon him) brought him a garment of Paradise and clothed him with it, and neither heat nor cold harmed him with it. When death approached Abraham, he put it in an amulet and hung it on Isaac, and Isaac hung it on Jacob, and when Joseph (peace be upon him) was born, he hung it on him, so it was in his upper arm. Until his matter was what it was, when Joseph took it out of the amulet in Egypt, Jacob found its smell, which is his saying: “Indeed, I smell the smell of Joseph, had you not refuted it” [Joseph: 94], for it is that shirt that God sent down from Paradise. I said: May I be made your ransom. Who did that shirt go to? He said: “To his family,” then he said: “Every prophet who inherited knowledge or other knowledge has reached the family of Muhammad (may God bless him and his family and grant them peace)” (14).

Signal:

The narration that we mentioned, even if it does not explicitly state that the shirt is with Imam al-Mahdi (peace be upon him), but the generalities are sufficient for us - as mentioned above regarding the Seal of Solomon - in addition to the presence of narrations that stated this, including what was mentioned in (Kamal al-Din) (15) mursal, he said: (narrated When Al-Qaim (peace be upon him) comes out, he will have the shirt of Joseph, the staff of Moses, and the ring of Solomon (peace be upon them)).

And in (The Straight Path) (16): (And in Al-Mufaddal’s narration: He comes out wearing Joseph’s shirt, and the believers smell his scent from the east and the west, and he is the one whose scent was smelled by Jacob in his saying: “Indeed, I smell the scent of Joseph...”).

ــــــــــــــــــــــــــــــــ

(1) Al-Mazar by Ibn Al-Mashhadi: 590.

(2) This is what the narratives mentioned in the name of the law.

(3) Uyun Akhbar al-Rida (peace be upon him) 1: 192 and 193 / H. 1.

(4) See: Al-Hidaya Al-Kubra: 404.

(5) Al-Kafi 1: 231/Chapter: What the Imams (peace be upon them) have of the verses of the Prophets (peace be upon them)/H 3.

(6) Al-Kafi 1: 231/ Chapter: What the Imams (peace be upon them) have of the verses of the Prophets (peace be upon them)/ H. 1.

(7) Al-Ghaybah by Al-Numani: 243 / Chapter 13 / H 27.

(8) Bihar Al-Anwar 26: 222/h. 48, on the authority of Saad Al-Saud: 236.

(9) Al-Kafi 1: 231/Chapter: What the Imams (peace be upon them) have of the verses of the Prophets (peace be upon them)/H 2.

(10) Bihar Al-Anwar 52: 390/h 212.

(11) Al-Ghaybah by Al-Numani: 244/Chapter 13/H 28.

(12) Kamal al-Din: 376/Chapter 35/H7.

(13) Kamal al-Din: 143.

(14) Al-Kafi 1: 232/Chapter: What the Imams (peace be upon them) have of the signs of the Prophets (peace be upon them)/H. 5.

(15) Kamal al-Din: 143.

(16) Al-Sirat Al-Mustaqim 2: 253.

The most prominent heavenly signs upon the appearance of Imam Mahdi (may God bless him and grant him peace)

Al-Kulayni mentions in (Al-Kafi), Al-Saduq in (Ikmaal Al-Din), (Uyun Akhbar Al-Rida), Al-Mufid in (Al-Irshad), Al-Tusi in (Al-Ghaibat), and Al-Ayyashi in (his interpretation): A group of narrations linking the appearance with the occurrence of heavenly signs. It is related to the cessation of the movement of the celestial bodies, a change in their laws, and similar unnatural miracles, such as the stagnation of the sun at noon until the time of afternoon, and the emergence of a man’s chest and face into the eye of the sun, as well as the occurrence of unnatural eclipses and eclipses, such as the solar eclipse in the middle of the month of Ramadan and the lunar eclipse in the middle of the month of Ramadan. The end of it. Or science and sword spoke with (Imam Mahdi) and called on him that it is not permissible to sit after that time. So he goes out and kills God's enemies wherever he finds them, and establishes God's limits and rules with God's rule.

In addition to the story of the sun rising from the west, and the rising of a star in the east that shines, just as the moon shines... and the emergence of locusts in its due season and out of season... and the slaves disobeying their masters and killing their masters... and the distortion of a people of heresy to the point that they become apes and pigs, and the domination of slaves over lands. Sadat.. and a call from the sky that all the people of the earth will hear, every language in their language, and the dead will be raised from the graves until they return to this world and get to know each other and visit each other.

Al-Mufid mentions: Gabriel will descend to Al-Qaim to pledge allegiance to him when he appears, and Al-Tusi says: The companions of Al-Qaim will be transported to the Mahdi’s headquarters from their homes in a miraculous manner, like the blink of an eye!

Al-Mufid talks about some of the cosmic signs that will occur when (the Mahdi) appears, such as extending the length of the day tenfold to become (240 hours)!

This is what Al-Tusi explains with a similar hadith, where he says: (When the Qaim rises... God will command the astronomy in his time and it will slow down in its rotation, until a day in its days is like ten of your days, a month is like ten months, and a year is like ten years of your years).

Al-Kulayni narrates a hadith on the authority of Imam al-Baqir, peace be upon him, in which he predicted that the Shiites would use the method (television telephone) to talk to the Qaim and watch him from a distance, and from different countries. That's when he appears.

Some narrations say: When the Qaim rises, the earth will shine with the light of its Lord, and the people will dispense with the light of the sun, and the darkness will disappear, and the man will live on in his kingdom until a thousand male children are born to him, of whom no female will be born!

Finally, the narrations received about the appearance of the Mahdi speak about the duration of his rule. One of them says: He will rule for seven years, which will be more like seventy years than ours. Another narration says: The Qaim ruled for three hundred and nine years, just as the People of the Cave remained in their cave, but a third narration says: He ruled for only nineteen years.

The expected Mahdi does not exist because Imam Al-Askari was sterile!!

Imam Mahdi (may God hasten his appearance) cannot be born, because Imam Al-Askari (peace be upon him) is sterile. This is what Ibn Taymiyyah said: (Al-Hasan bin Ali Al-Askari did not descend or follow, as was mentioned by Muhammad bin Jarir Al-Tabari, Abd al-Baqi bin Qani’ and others. Among the people of knowledge of lineage (1).

Some of these people relied on a narration found in (Al-Kafi) that they claimed indicated the sterility of Imam Al-Askari (peace be upon him), as it was mentioned in (Al-Kafi) the chapter on the birth of Abu Muhammad Al-Hasan bin Ali (peace be upon them), in which it was stated: (...and the Sultan asks for a trace of Al-Hassan bin Ali was born...), and it also stated: (When he was buried - that is, Imam Al-Askari (peace be upon him) - the Sultan and the people began to search for his son, and searches increased in homes and homes, and they stopped dividing his inheritance, and those who were entrusted with protecting the slave girl who She was deceived to become pregnant until it became clear that the pregnancy was invalid. When the pregnancy was invalidated on their behalf, his inheritance was divided between his mother and his brother Jaafar, and his mother claimed his will, and this was confirmed by the judge...), then he says: (...and the authority over this seeks the trace of his son...)( 2).

And the answer to it:

1 - Suspicion in isolation from the narration of (Al-Kafi) is nothing more than a mere statement of a claim that lacks evidence, since multiple evidence has been presented indicating the birth, including the last one, and it contains the statements of those who stated it, including a number of people of lineage and dates.

2 - As for observing the narration, we notice a number of clues that indicate the existence of the boy, which are:

1 - Searching the house of Abu Muhammad (peace be upon him) during his illness, during his death, and after it, and sending judges, and ordering that ten of his most trusted people be brought to stay in the house day and night. What is the reason for all this caution and searches if there is nothing they are looking for?

2 - The narration says: (And he asked for the trace of his son), which indicates his existence, similar to what Pharaoh did with Moses (peace be upon him).

3 - Their abstention from dividing the inheritance is not out of piety and determination to convey the right to its people, but rather for the sake of pressure to obtain news about this hidden newborn.

4 - The most that the text indicates is the lack of knowledge of the Sultan and his followers because no trace of the child was obtained, and we claim knowledge of the existence of the child, due to the traces that have reached us, and whoever knows is an argument against those who do not know. However, the Imam (may God hasten his appearance) has stated from the People of the House (peace be upon them) that his birth is hidden, and the lowest level of concealment in birth is concealment from his enemies.

5 - How can it be sterile based on a statement whose statement has not been proven by its speaker, as is attributed to Al-Tabari and others like him?! A number of their historians and genealogists themselves mentioned in the biography of Imam Hassan (peace be upon him) that he had a son, and some of their words have come across to you. This is an apparent inconsistency that the people fell into, led to by mistrust and the intention of accusing the Shiites and attacking them.

6 - If we step down and say that the narration is indicative of the claim of Ibn Taymiyyah and others like him, then it contradicts the previous narrations, and indicates that the child is proven by the correct, clear text, so that is given precedence over it, as is the making of the chapter on contradiction in all cases.

��

(1) Minhaj al-Sunnah (vol. 1/p. 122); Al-Dahlawi also mentioned this in Al-Tuhfa Al-Ashariya (pp. 196 and 244).

(2) Al-Kafi (vol. 1 / pp. 505 and 506 / chapter on the birth of Abu Muhammad Al-Hassan bin Ali (peace be upon them) / vol. 1).

The Abbasid authorities search the house of Imam Askari to search for Imam Mahdi (may God bless him and grant him peace).

Sheikh Al-Saduq (may God have mercy on him) narrated: ... until [Al-Hassan bin Ali Al-Askari] (peace be upon him) died a few days ago in the month of Rabi’ al-Awwal in the year two hundred and sixty, and it became a mystery to anyone who saw a single noise - Ibn Al-Rida died - and the Sultan sent him to his home. Who will search it and search its chambers, and seal all that is in it, and they asked for a trace of his son, and they brought women known to be pregnant... When he was buried and the people dispersed, the sultan and his companions were disturbed in their search for his son, and the searches in homes and homes increased...(1).

Sheikh Al-Mufid (may God have mercy on him) says: ...and every great thing happened to the successors of Abu Muhammad (peace be upon him) because of that, from arrest, imprisonment, threats, belittlement, belittlement, and humiliation, and the Sultan did not achieve any success from them, and Jaafar Zahir took possession of the legacy of Abu Muhammad (peace be upon him). He worked hard to stand in his place among the Shiites, but none of them accepted that or believed in it, so he became the Sultan of the time, seeking the rank of his brother, and he spent a lot of money, and he sought nearness with everything he thought he would seek nearness with, but he did not benefit from any of that...(2).

Transferring the agency house to Baghdad:

In a text narrated by Sheikh Al-Saduq (may God have mercy on him), in which Imam Al-Hujjah (may God hasten his return) orders a Shiite delegation that the agency’s house will be moved from Samarra to Baghdad: ... Al-Qaim (peace be upon him) ordered us not to carry any money in the secret of anyone who sees it after that. He appoints a man for us in Baghdad who carries the money to him and extracts signatures from him. They said: So we departed from him, and he gave some of the spices and shrouds to Abu al-Abbas Muhammad bin Jaafar al-Qummi al-Himyari, and he said to him: “May God give you the greatest reward for yourself.” He said: Abu al-Abbas did not reach the Aqabat of Hamadan until he died (may God have mercy on him). After that, we would carry the money to Baghdad to the representatives appointed for it, and signatures would come from them (3).

The Imam (may God hasten his return) was seen by many jurists, sheikhs and others of the sect, and many reports were narrated in this regard, including:

Sahih Al-Himyari said: Sheikh Abu Amr (may God have mercy on him) and I met with Ahmed bin Ishaq, and Ahmed bin Ishaq nudged me to ask him about the successor, so I said to him: O Abu Amr, I want to ask you about something and I am not in doubt about what I want to ask you about. .., Abu Ali Ahmed bin Ishaq told me on the authority of Abu Al-Hasan (peace be upon him), he said: I asked him and said: Who do I deal with, or from whom do I take, and whose say do I accept? So he said to him: “Al-Omari is my trustworthy person, so whatever he tells you on my behalf, he will narrate on my behalf, and what he says to you on my behalf, he says on my behalf, so listen to him and obey him, for he is trustworthy and trustworthy.” Abu Ali told me that he asked Abu Muhammad (peace be upon him) about something like that, and he said to him: “Al-Omri And his son are trustworthy, so whatever they give you on my behalf, they will fulfill on my behalf, and whatever they say to you, they say on my behalf, so listen to them and obey them, for they are the trustworthy and trustworthy ones.” This is the saying of two imams who have passed on you. He said: Abu Amr fell down prostrating and wept, then said: Ask what you need, so I said to him: You saw. The successor after Abu Muhammad (peace be upon him)? He said: Yes, by God, and his neck is like this - and he gestured with his hand - (4).

Abu Al-Abbas Al-Himyari said: We would often remember this saying and describe the majesty of Abu Amr’s place (5).

And in Sahih Al-Saduq (may God have mercy on him) on the authority of Al-Himyari, he said: I asked Muhammad bin Othman Al-Amri (may God have mercy on him), and I said to him: Have you seen the owner of this matter? He said: Yes, and my last covenant with him was at the Sacred House of God, and he said: “O God, fulfill for me what you promised me” (6).

Among those who saw him (may God hasten his return) or observed some of his miracles were his agents, he counted from Baghdad: Al-Amri and his son, Hajiz, Al-Bilali, and Al-Attar, from Kufa: Al-Asimi, from the people of Ahwaz: Muhammad bin Ibrahim bin Mahziyar, and from the people of Qom: Ahmad. Bin Ishaq, and from the people of Hamadan: Muhammad bin Saleh, and other agents (7).

ـــــــــــــــــــــــــــ

(1) Kamal al-Din (p. 43).

(2) Guidance (pp. 336 and 337).

(3) Kamal Al-Din (pp. 478 and 479 / Chapter 43 / H. 26).

(4) Al-Kafi (vol. 1 / pp. 329 and 330 / chapter on naming those who saw him (peace be upon him) / h. 1).

(5) Al-Ghaybah by Al-Tusi (pp. 354 and 355 / H. 315).

(6) Kamal Al-Din (p. 440 / Chapter 43 / H. 9).

(7) Kamal Al-Din (p. 442 / Chapter 43 / H. 16).

What is the role of Al-Khidr before the appearance of Imam Mahdi (may God bless him and grant him peace) and after his appearance?

Fate willed that the one who is followed becomes a follower, and that the absent person takes refuge in the absent person. The cycles of perfection have been completed, the cycles have reached their conclusion, and one of the secrets of the man of long life has been revealed, and as Imam Al-Rida (peace be upon him) said: “And God will comfort through him the loneliness of our leader in his absence, and through him he will be united He got lost ».

Al-Khidr (peace be upon him) will not be alone in this mission, but rather he will be one within a group, as Imam Al-Baqir (peace be upon him) said: “And there are no lonely thirty” (1), and among these thirty is Al-Khidr (peace be upon him).

Pause for contemplation:

One look at the awaited chain of argument (may God hasten his appearance) and we can come back with a valuable treasure of knowledge.

We will see two great people riding with him, following his command, and they are some of his soldiers.

The narrations presented images that those present in the era of appearance will see, and in some of them the Spirit of God (peace be upon him) will be following the example of Imam Mahdi (may God hasten his appearance) in his prayers, and awaiting his commands, and in others you will see Al-Khidr (peace be upon him) surrounding him, and through him God will remove his desolation.

Do not rush to judge what I have presented before you, but go to the narrations and read them with contemplation.

Al-Bukhari narrated in his Sahih that the Messenger (may God’s prayers and peace be upon him and his family) said: “How will you be when the son of Mary descends among you and your Imam is from among you?”(2).

It was narrated on the authority of Hudhayfah that he said: The Messenger of God (may God bless him and his family and grant them peace) said: “Then the Mahdi turns, and Jesus (peace be upon him) has descended, as if water were dripping from his hair, and the Mahdi says: Go ahead, pray with the people, and Jesus says: The prayer has only been established for you.” Then Jesus would pray behind a man from my descendants, and when I prayed, Jesus would stand up and sit in the shrine, then pledge allegiance to him and stay for forty years.”(3).

Consider - dear reader - the narration, and stop at the word (he pledges allegiance to him), for it carries a broader meaning than what is depicted by imitation in prayer. It is the pledge of allegiance, and the pledge of allegiance is nothing but evidence of following and imitating.

As for Al-Khidr (peace be upon him), our narrations dealt with talking about him, and they stated that he was a companion of Imam Mahdi (may God hasten his return) and obeyed his orders.

One narration brought together Al-Khidr and Jesus (peace be upon them), and they were commanded by one command. He had previously met with Moses (peace be upon him), but he could not be patient with him. Each one of them was assigned a different matter from the other. That was Ibn Imran (peace be upon him). He was entrusted with a legislative system, and this Al-Khidr (peace be upon him) was entrusted with a formative matter. Moses (peace be upon him) was entrusted with the outward matters, and Al-Khidr (peace be upon him) was entrusted with the inward matters.

The inner and the outer, the formation and the legislation, are two harmonious lines that lead a person to perfection, and each line has its men, and what is important in the matter is that the men of the legislative and formation lines will become subject to one command, which is Imam Mahdi (may God hasten his appearance).

Indeed, every honorable person has bowed down to your honour, and indeed the birds have descended from your summit like a hail.

Thinking about this picture is enough for the researcher to know the greatness of the People of the House (peace be upon them), and will make him aware of some of the honor they have attained.

It will become clear that achieving the goal of the prophets - which is to establish justice in every inch of the earth - requires this multi-faceted leadership, under which the two lines are involved.

A window will open through which we will see the importance of researching the preference of the People of the House (peace be upon them), and we will see that it is not a luxury matter, but rather a matter related to the reality in which a person lives, from which it is hoped that he will emerge into a world of happiness and justice.

Follow up:

One of the reasons for maintaining a personality with such a long life is to find living proof of the possibility of Imam Mahdi (may God hasten his appearance) for a long time.

You clearly see that there are common elements between the two personalities, and you find many points of convergence between them, and we can point to some of them:

- Long life.

- Absence from sight.

- Appearing to some people when interest requires.

- Sudden absence from whomever he meets.

- Confidentiality in movement and work.

- Similarity in some actions, such as guiding the confused.

The imams (peace be upon them) pointed out the existence of a kind of similarity between the two personalities, and the long life of Al-Khidr (peace be upon him) became evidence of the awaited longevity of Al-Hujjah (may God hasten his return). It was narrated on the authority of Sudair Al-Sayrafi that he said:

I, Al-Mufaddal bin Omar, Abu Basir, and Aban bin Taghlib entered our master Abu Abdullah Al-Sadiq (peace be upon him), and we saw him sitting on the tar A father, and he is wearing a corduroy robe with no pocket, the sleeves are shortened, and he is crying like a bereaved mother with a free liver. Sadness spread from his cheeks, a change spread across his eyes, and tears filled his sockets, as he said:

“My lord, your absence has disturbed my sleep, narrowed my cradle, and taken away the peace of my heart. My lord, your absence has left me afflicted with eternal calamities, and the loss of one after the one annihilates the plural and the number...”, until he said: “Indeed, God is blessed and blessed God revealed three things to the one who rose from among us, which He revealed to three of the messengers (peace be upon them):

- His birth was estimated at the same time as the birth of Moses (peace be upon him).

- His occultation was determined as the occultation of Jesus (peace be upon him).

He estimated his slowness as Noah (peace be upon him) slowed down.

After that, he made for him the “Omar of the Righteous Servant” - I mean, Al-Khidr (peace be upon him) - as evidence of his age” (4).

ــــــــــــــــــــــــــــــــ

(1) Al-Ghaybah by Al-Tusi (p. 162 / h. 121); It was narrated on the authority of Abu Abdullah (peace be upon him) Al-Kulayni (may God have mercy on him) in Al-Kafi (vol. 1 / p. 340 / chapter on backbiting / no. 16), and Al-Numani (may God have mercy on him) in his backbiting (p. 194 / chapter 10 / chapter 4 / no. 41). ).

(2) Sahih Al-Bukhari (vol. 5 / p. 401 / h. 3087); It was narrated by Muslim in his Sahih (vol. 1, p. 94).

(3) Al-Bayan fi Akhbar al-Sahib al-Zaman (peace be upon him) (p. 497).

(4) Kamal al-Din (pp. 352-354 / Chapter 38 / H. 50), Al-Ghaybah by Al-Tusi (pp. 167-169 / H. 129).

The response to the suspicion that Al-Mahdi (may God bless him and grant him peace) was not born and is a fictitious personality!!

Some who have no insight into the news and narrations say: The last imam of the Shiites does not exist except in the minds of the Shiites, and this myth is one of the myths for which there is no evidence from the Qur’an and Sunnah (1).

And the answer to it:

1 - The difference between myth and reality is that there is no evidence for the former, and evidence for the latter, and the evidence for the birth of Al-Hujjah bin Al-Hasan (may God hasten his appearance) is numerous.

2 - From the Holy Qur’an, there are many verses that were explained by the meaning of Imam Mahdi (may God hasten his appearance), and that he disappears after his birth and then appears, and among them: what was mentioned in the interpretation of the Almighty’s saying: “But I swear by the khans * the genocidal ones” (Al-Takwir: 15 and 16). Where the narration stated that: “An imam deceived in the year two hundred and sixty, then he appeared like a meteor, burning in the dark night” (2).

3 - What calls for belief in the birth of Imam Mahdi (may God hasten his appearance) are frequent texts (3) such as the hadith of the two narrators, which linked the existence of the Qur’an to the existence of another weight from the People of the House (peace be upon them), and other evidence stated the identity of this weight, and that it is Al-Hujjah ibn Al-Hasan. (May God hasten his return).

The second suspicion: If Imam Al-Askari (peace be upon him) had a son, it would not be permissible for the dispute to arise regarding him:

Sheikh Al-Tusi (may God have mercy on him) quoted this saying from some of them, saying: We know that Al-Hasan bin Ali did not have a son, just as we know that he did not have ten sons, and just as we know that the Prophet (may God’s prayers and peace be upon him and his family) did not have a son who lived after his death. If you say: If we knew one of them as we know the other, it would not be permissible for a disagreement to occur regarding it just as it is not permissible for a disagreement to occur regarding the other..., until the end of his words (4).

The sum of his words is that if Imam Hassan (peace be upon him) had a son, it would not be permissible for there to be a dispute over him, as the one who makes this suspicion denies knowledge of birth, but rather claims knowledge of non-birth, just as he has knowledge that there were no ten sons of the Most Noble Prophet (may God bless him and his family and grant them peace). The suspicion is resolved into three claims:

1 - We do not know about birth.

2- Rather, we know of nothingness.

3 - If we accepted its occurrence, it would not be permissible for the dispute to occur regarding it.

And the answer to it:

1 - There is no knowledge of non-birth, since where does the certainty that Al-Hasan ibn Ali (peace be upon them) not have a son come from, with the narration of his fathers (peace be upon them) regarding his son that his birth was hidden from the people, as mentioned above, so claiming knowledge and certainty that he did not give birth is a matter in The ultimate risk, and the entrustment of this lawsuit is with its plaintiff, as there is no trace or eye of it, but rather the advanced evidence gives knowledge of it.

2 - As for the claim of not knowing about it, it does not equate with its not occurring, as not knowing something is not evidence of nothingness, although the evidence proving birth completely denies this claim.

3 - As for the third claim, the answer to it is that the occurrence of a dispute over the child due to rational reasons is a reality, and this is evidenced by conscience. Reasonable people may have several reasons to conceal the birth of their children for various purposes. How, when the Imam (may God hasten his appearance) has had reports indicate that it is said about him: He was not born. , Such as:

A - What was narrated on the authority of Imam al-Baqir (peace be upon him): “...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 companion” (5).

B - On the authority of Imam Al-Rida (peace be upon him): “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...” (6).

C - Sheikh Al-Kulayni (may God have mercy on him) narrated, on the authority of Ali bin Ibrahim, on the authority of Al-Hasan bin Musa Al-Khashab, on the authority of Abdullah bin Musa, on the authority of Abdullah bin Bukayr, on the authority of Zurara - and the chain of transmission is complete on some premises - he said: I heard Abu Abdullah ( (peace be upon him) said: “The boy has an occultation before he rises.” He said: I said: Why? He said: “He is afraid - and he gestured with his hand to his stomach -,” then he said: “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...”(7).

The evidence of the hadiths on the concealment of his birth (may God hasten his appearance) is clear, so how can it then be claimed that the occurrence of a dispute in his birth (may God hasten his appearance) reveals that it did not occur? Rather, the opposite is true. If a dispute had not occurred in his birth (may God hasten his appearance), it would not have been authentic. Because the previous reports and other things that require reassurance about their issuance require acceptance that the one whose birth is not hidden is not the proof, so reporting in this manner is a kind of miracle in reporting about him and the concealment of his birth (may God hasten his appearance) which has been achieved.

ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ

(1) Protocols of the Qom Verses (p. 13).

(2) Al-Kafi (vol. 1 / p. 341 / chapter on backbiting / no. 22), and the narration is narrated on the authority of Imam Al-Baqir (peace be upon him).

(3) Kamal Al-Din (p. 94).

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

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

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

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

Deductive lessons in the Mahdavian faith - written by: Hamid Abdul Jalil Al-W

Will the Imam (may God hasten his appearance) visit the grave of the Commander of the Faithful and Hussein (peace be upon him)?

Dozens of noble narrations have been received that explain the terms of visits and their methods. Scholars have classified and separated some of them into general visits in which all Imams (peace be upon them) are visited, such as the universal visit, for example, or the visit of the Trustee of God, and some of them are visits specific to some Imams (peace be upon them), such as the visit of an heir, which is a visit. It specializes in Imam Hussein (peace be upon him), while scholars have detailed other details about the visit, such as that there are visits on specific days or occasions, such as the day of Arafah or the middle of Shaban.

Regarding the visits of Imam Mahdi (may God hasten his return), they are many, including:

The first example: what he (may God hasten his return) visited his pure fathers (peace be upon them):

1 - His visit (may God hasten his return) to his grandfather, the Commander of the Faithful (peace be upon him), where he (may God hasten his return) was seen visiting his grandfather, the Commander of the Faithful (peace be upon him) on Sunday, saying: “Peace be upon the prophetic tree and the Hashemite circle... O my Lord, O Amir Believers, this is Sunday, and it is your day and in your name, and I am your guest and your neighbour, so add me, my lord, and reward me, for you are generous and love. “Hospitality and someone who pays rent” (1).

2 - He asked permission (may God hasten his return) to enter the shrine of his grandfather Al-Hussein (peace be upon him). On the authority of Sheikh Al-Salih (Abu Mysore) bin Abdul Moneim bin Al-Numan Al-Maadi (may God have mercy on him), he said: He left the area in the year (252 AH) to me at the hands of Sheikh Muhammad bin Ghalib Al-Isfahani When my father (may God have mercy on him) died, and I was young, I used to ask permission to visit my master Abu Abdullah (peace be upon him) and the martyrs (may God be pleased with him). Indeed, God is upon them.” Then it came out to me from him: “In the name of God, the Most Gracious, the Most Merciful, if you want to visit the martyrs (may God be pleased with them) Upon them), stand at the feet of Al-Hussein (peace be upon him), which is the grave of Ali bin Al-Hussein (may God’s prayers be upon them), and face the Qiblah with your face Go to the circle of martyrs (peace be upon them), and nod and point to Ali bin Al-Hussein (peace be upon them) and say: Peace be upon you. O the first to be killed from the lineage of the best descendant...”(2).

3 - His visit (may God hasten his return) to his grandfather Al-Hussein (peace be upon him), known as the holy area, as Ibn Al-Mashhadi (may God have mercy on him) said in his book (Al-Mazar): Another visit on the day of Ashura to Abu Abdullah Al-Hussein Ibn Ali (may God’s prayers be upon him): Among the He (peace be upon him) came out of the direction to one of the doors, and said: “You stand over him (peace and blessings of God be upon him) and say: Peace be upon Adam, the chosen one of God... Peace be upon him who placed healing in his soil. From the answer under his dome, peace be upon whoever The Imams from his descendants..., peace be upon the stranger of strangers, peace be upon the martyr of the martyrs, peace be upon the slain of pretenders...”(3).

4 - His visit (may God hasten his return) to his grandfathers Al-Kadhim and Al-Jawad (peace be upon them). On the authority of Abu Al-Hussein bin Abi Al-Baghal Al-Katib, he said: I took over a job from Abu Mansour bin Salihan, and something happened between me and him that required me to hide, so he asked me to hide He frightened me, so I remained hidden and afraid, and then I went to The Quraysh cemeteries on Friday night... While I was there, I heard a blow at our Lord Musa (peace be upon him), and a man was visiting, and he greeted Adam and the first Al-Azm (peace be upon them), then the Imams one by one until it reached the Companion of the Time (peace be upon him) [But he did not mention him]... When he finished his visit, he prayed two rak’ahs, and went to Maulana Abu Ja`far (peace be upon him), and made a visit like a visit He said hello and prayed two rak'ahs, and I was afraid of him, as I did not know him, and I saw him as a young, perfect man. He said to me: “O Abu Al-Hussein bin Abi Al-Baghl, where are you regarding the supplication of relief?”... So when I was busy with prayer and supplication, he left, and when I finished, I went out Ibn Ja`far to ask him about the man and how he entered. I saw the doors as they were, closed and locked, and I was astonished by that. ..., so I asked him about the man and his entry..., and he said: This is our master, the companion of the time (may God’s prayers be upon him) (4).

The second model: What came from him (may God hasten his return) such as a visit to his pure fathers or to him (peace be upon them):

Such as:

First: The texts that came from him (may God hasten his return) regarding the visitation of his pure fathers (peace be upon them):

1 - His greetings and prayers when he visited the Messenger of God and the Imams (peace be upon them) on the authority of Yaqoub bin Yusuf al-Dharrab al-Ghassani in a long hadith about how a copy came out from the holy side showing him how to greet the Messenger of God and the Imams (peace be upon them), where he says in it: “In the name of God, the Most Gracious, the Most Merciful O God, bless Muhammad, the Master of the Messengers..., bless the Commander of the Faithful and the heir of the Messengers..., bless Al-Hasan bin Ali, the Imam of the Believers..., bless A To the righteous successor, the guide, the Mahdi..., O God, bless Muhammad and his family, the Imams. .., O God, bless your guardian who revives your Sunnah, who is in charge of your command..., O God, bless Muhammad the Chosen One, Ali Al-Murtada, Fatima Al-Zahra and her family Hassan Al-Rida, Al-Hussein the Chosen One, and all the guardians are the lamps of the darkness...”(5).

2 - On the authority of Abu Al-Qasim Al-Hussein bin Ruh (may God be pleased with him), he said: Visit any of the scenes you attended in Rajab, and you will say when you enter: Praise be to God who made us witness the sight of His saints in Rajab B..., Oh God, just as you made us witness their sight, fulfill their promise for us... Peace be upon you, a farewell greeting, and to you are his needs deposited. He asks God to return to you, and his effort towards you is unceasing, and to bring me back from your presence The best way forward is to a pleasant side, an extensive abode, meekness, and a respite until the appointed time...”(6).

Second: The honorable signatures that were conveyed to us included visits to him (may God hasten his return) in which he ordered his Shiites to be visited:

Such as:

1 - Concerning the manner of his famous visit known as (Al Yassin), where it was reported on the authority of Muhammad bin Abdullah bin Jaafar Al-Himyari that he said: The signature came out from the holy area (may God protect it) after the questions: “In the name of God, the Most Gracious Merciful, you do not understand His command, profound wisdom. So, vows are of no avail to a people who do not believe. Peace be upon us and upon the righteous servants of God. If you wish to turn to God and to us, say And as God Almighty said: “Peace be upon the family of Yasin” [Al-Saffat: 130]....”(7).

2 - The not-so-famous visit of Al-Yassin, which was also narrated on the authority of Al-Himyari. It differs in some passages, and perhaps it is twice as large in size as the famous visit (8).

3 - The visit known as (God’s perfect and perfect peace), which is known to some as (Istighat al-Hujjah (May God hasten his relief)), which is narrated on the authority of Al-Hussein bin Al-Hasan bin Babawayh, on the authority of his uncle Abu Jaafar Muhammad bin Ali bin Babawayh, and it contains: “Peace of God The complete, complete, comprehensive, and general one...”(9).

4 - The scholar Al-Majlisi (may God have mercy on him) reported on the authority of Sayyid Ibn Tawus (may God have mercy on him) another visit of his that began: “My God, I have stood at the door of one of the houses of your Prophet Muhammad, may your prayers be upon him and his family, and you have forbidden the people From entering his homes except with his permission... “Then pray twelve rak’ahs in your place and recite whatever you want in it, and dedicate it to him (peace be upon him)... Then, when you have finished praying, say this supplication, which is a famous supplication that is recited in the absence of the Qaim (peace be upon him), which is: “O God, make yourself known to me. ...» to the last supplication he mentioned, which is considered as his second visit (may God hasten his return) (10).

ـــــــــــــــــــــــــــــــــــــــــــ

1 - Al-Khisal: Sheikh Al-Saduq / Correction and Commentary: Ali Akbar Al-Ghafari / 1362 AH / Islamic Publishing Foundation affiliated with the Teachers’ Community in Qom Al-Sharifa.

2 - Al-Durr Al-Manthur fi Al-Tafsir bi Al-Mathour: Jalal Al-Din Al-Suyuti / Dar Al-Ma’rifa / Beirut.

3 - Sharia Lessons: The First Martyr / 2nd edition / 1417 AH / Islamic Publishing Foundation / Qom.

4 - The pillars of Islam and the mention of what is permissible and what is forbidden: Judge Al-Numan Al-Maghribi / Investigation: Asif bin Ali Asghar Faizi / 1383 AH / Dar Al-Maaref / Cairo.

5 - Evidence of the Imamate: Muhammad bin Jarir Al-Tabari Al-Shi’i / 1st edition / 1413 AH / Mission Foundation / Qom.

6 - Men of the Negus (Index of the names of Shiite authors): Abu Al-Abbas Ahmad Ibn Ali Ibn Ahmad Ibn Al-Abbas Al-Najashi Al-Asadi Al-Kufi / 5th edition / 1416 AH / Islamic Publishing Foundation affiliated with the Teachers’ Community in Qom Al-Musharafa.

7 - Messages in the Backbiting: Sheikh Al-Mufid / Edited by: Alaa Al Jaafar / 2nd edition / 1414 AH / Dar Al-Mufid / Beirut.

8 - Al-Rawdah fi Virtues of the Commander of the Faithful (peace be upon him): Shazan bin Gabriel Al-Qummi (Ibn Shazan) / Edited by: Ali Al-Shakarji / 1st edition 1423 AH.

9 - Riyad Al-Salkin: Al-Sayyid Ali Khan Al-Madani Al-Shirazi / Edited by: Al-Sayyid Mohsen Al-Husseini Al-Amini / 4th edition / 1415 AH / Islamic Publishing Institution.

10 - Explanation of the Principles of Al-Kafi: Mawla Muhammad Saleh Al-Mazandarani / Commentary: Mirza Abu Al-Hasan Al-Shaarani / Edited and corrected by: Al-Sayyid Ali Ashour / 1st edition / 1421 AH / Dar Revival of Arab Heritage / Beirut.

How does Imam Mahdi (may God bless him and grant him peace) deal with those with scientific specializations?

It is noted that the features of the revolution of Imam Mahdi (may God hasten his appearance) are knowledge, reason, development, freedom, and honoring scholars, and that his system (peace be upon him) is based on recognizing the specializations of science, emphasizing the phenomenon of specializations, and allowing the specialist to have his say without clashing with Sharia, as well as recognizing and implementing the law. Causes and effects, and the implementation of the jurisprudence of crowding, neither on the basis of “being and it is,” nor on the basis of the implementation of the absolute unseen. The general Qur’anic verse is preserved: “Man has nothing except what he strives for * and that his striving will be seen” (An-Najm: 39 and 40).

Yes, divine fulfillment is achieved when the social and cosmic laws are fulfilled (O you who have believed, if you support Allah, He will support you and make your feet firm) (Muhammad: 7), and God Almighty says: (And Allah will surely help whoever helps Him (Al-Hajj: 40), and the narrations spoke about the perfection of sciences, such as medical science And the science of engineering, and the science of communications, so that the world becomes like a very small village, and the science of Sharia, law, and judiciary. As for what was mentioned in some books about him (peace be upon him) fighting the scholars of his time, it is something that has no basis in truth. Rather, that is evidence of their saying: (There is no basis in fame. Yes, it has been reported that the scholars of the rulers of injustice and perjury have been vilified and eradicated.

Likewise, his logic is not the logic of sword and violence, but rather the logic of reason, wisdom, and resorting to various legitimate methods for enjoining good and forbidding evil, educating the ignorant, removing concealment and ambiguity, repelling suspicions, untying knots, and establishing arguments, such as the resurrection of Christ, bringing the Ark of Tranquility, some of the inheritances of the prophets, and conveying the voice. Because of His sweetness, sobriety, comprehensiveness, truthfulness, and transparency to all creatures and to the various parts of the universe, He casts arguments to the ears, and no one remains except that the call of truth has reached him from a pure, clear source, and with sound waves, and accordingly all paths will be exhausted, and no one will have an argument left (Say, “So to God is the proof.”) Adulthood) (Al-An'am: 149).

Hence, there is no doubt that the true call will be answered by everyone, except the sick, stubborn, fanatical and self-interested souls. God Almighty said: (In their hearts is a disease, so God has increased their disease) (Al-Baqarah: 10).

Likewise, the nation in his time (peace be upon him) was divided into two camps: the camp of pure truth and the camp of pure falsehood, and truth and falsehood do not mix. Rather, the forces of darkness would ally themselves and enter into war with him (peace be upon him) with the aim of extinguishing his light and radiance.

Then the war of the Imam (peace be upon him) was a militarily defensive war. It has been reported that the initiators of wars are the enemies of the Imam (peace be upon him), such as the Sufyani, and only the family of Muhammad and their Shiites have any energy (1), and it is an intellectually offensive war because it is launched after all methods of argumentation and scientific dialogue have been exhausted, and it is a war whose goals are divine and worldly happiness, not the afterlife. Objectives that are subjective, factional, or sectarian.

There is no room for whims, healing, negative revenge, or the spirit of expansionism and dictatorship. Rather, theories, intellectual visions, and positive studies will be forcibly dissolved by the rise of thought emanating from the eternal eye that reveals the corruption, invalidity, and weakness of other theories.

We are approaching the era of emergence whenever the true sciences are integrated, so that they will be of assistance in serving the global project. The Encyclopedia of Science and Reason is a paving way for the movement of Imam Mahdi, peace be upon him, and the Encyclopedia of the Revival of the World is a bridge for Mahdavi thought and the advancement of lofty concepts. His project (peace be upon him) is not based on the philosophy of not caring about Imran. The world, asceticism in it, and neglect of its importance. What has been uttered by some who are delusional that the religious discourse is purely eschatological and based on neglecting the affairs of the world - rather, they attributed the cause of backwardness in Islamic societies to this false view - is devoid of truth and reality, as is clearly shown by reviewing the general narrations in evaluating the world in the eyes of the believer. It is necessary to reverence it, such as reviving the grave and the road and desiring planting trees even if the Resurrection comes. There is no contradiction between the narrations condemning the love of the world and the longevity of hope and the narrations commanding the revival of the world and the promotion of its civility and civilization, even if its sacred project is accompanied by some inevitable requirements such as the killing of infidels, the destruction of civilization, and the introduction of terror. In the hearts of skeptics and the like, which may give the illusion of describing them as evil, yet they are things that are absolutely necessary to achieve just government, as in comparative general rationing to provide some personal benefits to some people, it is acceptable even if some utilitarian souls do not accept it.

The concept of justice, democracy, freedom, and modernity are very clear, but their meanings are very hidden. It was reported on the authority of Jabir bin Abdullah Al-Ansari, who said: The Messenger of God (may God’s prayers and peace be upon him and his family) said: (The Mahdi is from my progeny, his name is my name, and his nickname is my nickname. I resemble people. With me in character and character, there will be an occultation and confusion in which nations will go astray, then he will come like a piercing meteor, filling them with justice and justice just as they were filled with injustice and oppression (2).

It is not said: If the Imam (peace be upon him) had these qualities and perfections, why would he seek help from what is ugly according to reason, such as violence, war, and killing?

This is not under the illusion of anyone who considers that his method is (And there is life for you in retaliation, O people of understanding) (Al-Baqarah: 179), that is, on the basis of removing the corrupt organ for the safety of the rest, and then the nation will enjoy social and economic justice and will reach the desired land, and the ship of humanity will anchor to its last port. (And I did not create the jinn and mankind except to worship Me) (Al-Dhariyat: 56).

��

(1) On the authority of Jabir al-Jaafi, on the authority of Abu Jaafar, peace be upon him, who said: (Stay on the ground and never move your hand or your foot until you see signs that I will mention to you in the year...) until he said: (And Al-Sufyani and those with him will appear until he has no resolve except his family.) Muhammad, may God’s prayers and peace be upon him and his family and their Shiites, then he sends a delegation to Kufa, and people from the Shiites of Muhammad’s family in Kufa are killed and crucified...) (See: Tafsir Al-Ayyashi 1: 64 / H. 117).

(2) Kamal al-Din: 286/Chapter 25/H 1.

If the religion becomes corrupt, no one can correct it except Imam Mahdi (peace be upon him)

The books of the scholars of the common people were not devoid of talking about the Imam Mahdi. Rather, their books abounded in mentioning many of the hadiths of the Prophet (may God’s prayers and peace be upon him and his family) and the Companions and followers about the Mahdi and what was going on during his appearance, and what these books mentioned in their hadiths is that the religion will become corrupted and if it becomes corrupted, no one can correct it except the Imam Mahdi. (peace be upon him) Rather, their hadiths and the words of their scholars praised the fact that the Imam (peace be upon him) did not interfere with his rule after his appearance, but rather there is no right that he does not return to its people, and among what has been reported are:

A group of prominent scholars narrated it in their books:

Among them is the scholar Hussam al-Din al-Mardi al-Hanafi in the Family of Muhammad (p. 124, Al-Sayyid al-Ishkuri Library Edition), who said: God opened this religion with Ali, and if Ali dies, the religion is corrupted and no one can correct it except the Mahdi after him.

He said in the footnote: He narrated it in the book (Mawadat al-Qirba), and he narrates it with his chain of transmission from Ibn Abbas, with a chain of transmission traceable to the Prophet. He also narrated it from the compiler of genealogies, he supports it, except that there is a place in it - and if he is killed - and if Ali dies.

Another hadith

A group of prominent scholars narrated it in their books:

Among them is the honorable scholar Abdullah bin Muhammad bin Al-Siddiq Al-Hasani Al-Ghumari Al-Idrisi Al-Maghribi in Al-Mahdi Al-Muntazer (p. 84, Beirut edition) who said:

Nu`aym ibn Hammad narrated on the authority of Jaafar ibn Yasar al-Shami, who said: The Mahdi’s response to injustices will be sufficient, even if there was something under a person’s tooth that he pulled out until he returned it.

Among them is the scholar Sheikh Yusuf bin Yahya bin Ali bin Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i, one of the scholars of the seventh case, in his book Aqd al-Durar fi Akhbar al-Muntazar (p. 26, Cairo edition, in the Library of the World of Thought), he said:

On the authority of Jaafar bin Yasar al-Shami, he said: He will report (from) the Mahdi’s response to injustices - so he mentioned the same as what was mentioned above on the authority of the Awaited Mahdi, and added:

It was included by Al-Hafiz Abu Abdullah Taneem bin Hammad in the Book of Trials).

Among them is Al-Hafiz Abu Abdullah Naeem bin Hammad in Al-Fitan and Epics, (vol. 1, p. 255, Tawhid Library in Cairo) who said:

Mu'tamar bin Sulaiman told us, on the authority of Jaafar bin Sayyar al-Shami, who said: The Mahdi's return of injustices will reach the level of even if there is something under a person's tooth that he pulls out until he returns it.

Another hadith

A group of prominent people narrated it in their books:

Among them is the scholar Sheikh Yusuf bin Yahya bin Abdulaziz Al-Maqdisi Al-Sulami Al-Shafi’i, one of the scholars of the seventh religion, in his book Al-Durar fi Akhbar Al-Muntazar (p. 166, Cairo edition in the Alam Al-Fikr Library) he said:

On the authority of Abu Saeed Al-Khudri, may God be pleased with him, he said: The Messenger of God, may God’s prayers and peace be upon him, said: The Mahdi will emerge with a just ruling, and he will break the cross, kill the pig, and circumambulate the money among Eve’s family, but there will be no one to accept it.

It was included by Al-Hafiz Abu Bakr Al-Bayhaqi in Al-Ba’th and An-Nushur.

Another hadith

A group of prominent scholars narrated it in their books:

Among them is the scholar Sheikh Yusuf bin Yahya bin Ali bin Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i, one of the scholars of the seventh century, in his book Aqd al-Durar fi Akhbar al-Muntazar (p. 41, Cairo edition, in the Library of the World of Thought), he said:

On the authority of Ka’b al-Ahbar, he said: I find the Mahdi written in the books of the prophets. There is no injustice or obstinacy in his ruling. It was included by Imam Abu Amr al-Muqri, in his Sunan, and by al-Hafiz Abu Abdullah Nu’aym Ibn Hammad.

He also said on p. 155:

On the authority of Ka'b Al-Ahbar, he said: I find - so he mentioned the same as what was mentioned above, then he said: Abu Amr Al-Dani narrated it in his Sunan.

Among them is the scholar Mawlawi al-Muttaqi al-Hindi al-Zaman (p. 78 edition, Khayyam Press, Qom), who said:

Nu'aym bin Ka'b narrated that he said: I find the Mahdi written in the books of the prophets. There is no injustice or shame in his actions.

Among them is Sheikh Muhammad Al-Safarini, in The Horrors of the Day of Resurrection and Its Great Signs (p. 20, Cairo), he said:

Ka'b Al-Akhbar said: I find the Mahdi written. He mentioned the same as what was mentioned above on the authority of (Al-Burhan), then he said: It was narrated by Abu Omar, Al-Muqri, in his Sunnah, and Nu’aym bin Hammad. Among them is Al-Hafiz Abu Abdullah Naeem bin Hammad in Al-Fitan and Epics, (vol. 1, p. 357, edition of the Tawhid Library, Cairo) who said:

Damra told us, on the authority of Ibn Shawdhab, on the authority of Abu Al-Minhal, on the authority of Abu Ziyad, I heard Ka’b say: I will find the Mahdi - so he mentioned the same as what was mentioned above.

Another hadith

A group of prominent scholars narrated it in their books:

Among them is Al-Sharif Abdullah bin Muhammad bin Al-Siddiq Al-Ghumari Al-Hasani Al-Idrisi Al-Maghribi in Al-Mahdi Al-Mahdi (p. 20, Beirut Edition) who said:

Al-Hakim said: Abu Al-Abbas Muhammad bin Ahmad Al-Mahboubi narrated to us, Saeed bin Masoud narrated to us, Al-Nadr bin Shumail narrated to us, Sulaiman bin Ubaid narrated to us, Abu Al-Siddiq Al-Naji narrated to us, on the authority of Abu Saeed Al-Khudri, who said: The Messenger of God, may God’s prayers and peace be upon him, said: He will emerge at the end of my nation. Al-Mahdi will be watered by God with rain, the earth will bring forth its plants, wealth will be given in abundance, livestock will increase, and the nation will be magnified. He will live for seven or eight years, meaning Hajj.

Among them is the scholar Sheikh Yusuf bin Yahya Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i, one of the scholars of the Seventh Hundred, in his book, Aqd al-Durar fi Akhbar al-Muntazar (p. 144, Cairo edition, in the Alam al-Fikr Library), he said:

On the authority of Abu Saeed Al-Khudri, may God be pleased with him, that the Messenger of God, may God’s prayers and peace be upon him, said: The Mahdi will emerge at the end of my nation, and God will give him rain to drink - so he mentioned the hadith similar to what was mentioned above about the Awaited Mahdi, then he said: Al-Hafiz Abu Abdullah Al-Hakim narrated it in his (Mustadrak), and he said : This talk is true attribution did not narrate.

ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ

Source: The Virtues of Imam Mahdi, peace be upon him, Grand Ayatollah Sayyed Shihab al-Din al-Marashi al-Najafi, pp. 279-283.

Does Wahhabism deny the idea of Imam Mahdi (peace be upon him)?

One of the contemporary scholars in Saudi Arabia (Al-Tuwaijri) (1) has two books printed in Riyadh about the Awaited Mahdi), one of which is Establishing Proof about the Hujjah Imam (may God Almighty hasten his appearance). Therefore, this doctrine is not considered a Shiite doctrine only, but rather it is a general Islamic doctrine.

I mention a word from two scholars from this era, one of whom is (Mawdudi) (2), who is a famous Sunni scholar and has a book entitled (Data) in which he says:

The narrations of the emergence of the Mahdi bear a basic fact, which is the common destiny in them, which is that the Prophet (PBUH) told that a leader who follows the Sunnah will appear at the end of time, who will fill the earth with justice, erase from its face the causes of injustice and aggression, and announce in it the word “Islam.” So this is a basic fact from one of their scholars.

There is also a second scholar among them who is also a contemporary, and he is (Ibn Baz) (3) who died a short while ago, and this is the last of their scholars who remained who issued a fatwa for the demolition of Al-Baqi’, as there is a group of those who issued a fatwa for the demolition of Al-Baqi’ and this scholar (Ibn Baz) was the last of them. He died recently. Do you know this man’s intellectual system, his fatwas, and how he thinks? But he says about Imam Mahdi: The matter of the Mahdi is known, and there are extensive and even frequent (4) hadiths about him that are mutually reinforcing. They truly indicate that the matter of this promised person is established and his emergence is a real matter (5).

In this issue, you should not notice some ignorant people who know nothing about it, or some scholars who sold their religion for their worldly interests. Despite this huge number of hadiths, a man may come and deny the issue of Imam Mahdi. Why? Because the Shiites believe in it!! This is a case of fanaticism, and it is a dangerous case. Because the Shiites hold this doctrine, he denies it!! .

Fanaticism is a dangerous disease, and a person should always search for the truth. If doing this or that thing is right, then do it even if the Shiites or others believe in it. The strangeness does not lie in this aspect only, and I do not say that they all do, but rather that many of them do, because The Shiites believe in this matter, so we reject it, but this is not correct logic, as in the Almighty’s saying: {And let not the hatred of a people incite you against me. Be just; be just; that is nearer to piety.) (6). If we assume that you have an ideological disagreement with a group, this is not to deny the facts found in your books because the Shiites hold the same idea. Here I mention a group of examples so that it becomes clear that this trend is not limited to this issue only, but rather in multiple locations. It is not logical. Your statement is because the Shiites believe in this and act according to it, so we reject it.

First model:

(Al-Ghazali) (7), one of their most senior scholars, says in the chapter on graves: (The Sunnah states that graves should be flattened, that is, it is desirable for the grave to be raised off the ground. This is desirable, but by what amount? The amount of four fingers, either clenched or spread. Either this amount or that, and that. A mark should be placed on it so that it is known who is the owner of this grave? And that the grave should be flattened as the Shiites do, but Al-Ghazali says: (The Sunnah is mentioned in flattening the graves, but when the Rafidites did, we left it and said by Tasnim) (8) And by the Shiites, he means Tasnim, meaning like a camel’s hump. I do not know how they build their graves now. Do they build them flat or notched?

Second model:

In a second example, Al-Ghazali says: (Hajj al-Tamattu’ is better than Hajj al-Tamattu’, Hajj al-Tamattu’, or Hajj al-Tamattu’, or Hajj al-Tamattu’, or Hajj al-Tamattu’, or Hajj al-Tamattu’ ifraad). Of course, other than the first argument, he says: (Hajj al-Tamattu is better than Hajj of the Qur’an and the individual Hajj, but we have left what the Rafidites did). Why?! The Prophet says this is better, but Al-Ghazali says because the Shiites practice this, so we left it. The third example: Muhammad ibn Ali al-Maghribi (9), one of their scholars, says: (Indeed, Zaid said the takbir five times in the prayer for the dead, so how many takbirs did it contain? Five takbirs, and the Messenger of God (may God bless him and grant him peace) used to pronounce it five takbirs, and some people said that, except that this action was abandoned because Zaid ibn Ali is the son of Imam Al-Sajjad and he is one of the Shiite scholars. We reject what Zaid did (10).

But we say: What is your relationship with Zaid? The Messenger of God (may God bless him and his family) was the one who did this work, so why did you leave it? Is it logical that Zaid did this work and you leave him?!!

ـــــــــــــــــــــــــ

1- Hamoud bin Abdul bin Hamoud Al-Tuwaijri.

2- Abu al-Ala Maududi, former leader and founder of the Islamic Group in Pakistan.

3- Abdul Aziz bin Abdullah bin Dar, the former general president of the departments of scholarly research, fatwa, advocacy, and granting in Saudi Arabia.

4- Mutawatir news is that which is repeated once, twice, three times, or more, leaving no room for doubt.

5- See the book of the Awaited Mahdi, within the limits of authentic hadiths and narrations, by Dr. Abd al-Aleem Abd al-Azim al-Bastawi, p. 19.

6- Surah Al-Ma’idah: 8.

7- Abu Hamid Muhammad bin Muhammad bin Muhammad Al-Azali (450-505 AH)

8- See Tadhkirat al-Fuqaha’ by Allama al-Hilli: Part 2, p. 472

9- Abu Umamah bin Al-Naqqash Muhammad bin Ali Al-Maghribi Al-Masri (d. 763 AH).

10- See the Greatest Transfiguration: Al-Sayyid Fakher Al-Mousawi: p. 399.

Source: The necessity of definitive belief in the occultation of Imam Mahdi (may God hasten his return), Sayyed Muhammad Redha Al-Shirazi, pp. 10-16.

The names of the cities through which Imam Mahdi (peace be upon him) passed during his appearance

The path of Imam Mahdi (peace be upon him) passes through important stations within the movement of his appearance, and among those stations of the movement of Imam Mahdi (peace be upon him) and his path through the presentation of narrations is that there are several stations for Imam Mahdi (peace be upon him):

First stop: Mecca:

It was reported in a narration on the authority of Imam al-Sadiq (peace be upon him) that he said: “When God gives permission for the one who is standing to go out, God sends Gabriel to him to descend on the wreckage (1), and Gabriel says: I am the first to pledge allegiance to you, extend your hand, and he wipes his hand, and he paid him three hundred and a few A man to whom they pledge allegiance, and he resides in Mecca until his companions appoint ten thousand souls (2).

Second stop: Medina:

Imam Al-Sadiq (peace be upon him) says in the same previous narration: (Until he walks from there to Medina, and leaves Mecca until he is like a ring). They said: What is a ring? He said: (Ten thousand men, Gabriel on his right, and Michael on his left. Then he waved the banner and spread it, its name is the cloud, and the shield of the Messenger of God, and he girded himself with the sword of the Messenger of God, Dhu al-Fiqar, then he walked towards Medina, then he set off after appointing a governor in Mecca. When he walked towards... Medina informs him that his handler in Mecca has been killed, so he returns to them and kills the fighter, doing nothing more than that. Then he sets off towards Medina, and calls the people between the two mosques to the Book of God and the Sunnah of His Messenger and the guardianship of Ali bin Abi Talib and disavowal of his enemy, until he reaches Al-Bayda and the Sufyani army comes out to him and God destroys him. They are Al-Baidaa (3).

Third stop: Kufa:

Imam Al-Sadiq (peace be upon him) says in the previous narration: (Then he goes out to Kufa, and employs a man from his companions there, and he comes and goes down to Najaf, as if I see Al-Qaim coming down to Al-Sahlah Mosque with his family and dependents). I said: Will it be his home? He said: (Yes, it is the house of Idris, and God has not sent a prophet except that he has prayed in it, and the resident there is staying in the tent of the Messenger of God, and there is not a believer but his heart yearns for him, and there is not a day or night without the angels returning to this mosque to worship God in it, O Abu Muhammad: If I were near you, I would not have prayed a prayer except in it. Then, when our Qaim rises, God will avenge His Messenger and all of us. Then he will enter Kufa, and not a believer will remain unless he is in it or longs for it (4).

Imam al-Baqir (peace be upon him) says: (It is as if I see them ascending from the Najaf of Kufa, three hundred and a few men as if their hearts were like iron. Gabriel is on his right and Michael is on his left. Terror marches before him for a month and behind him for a month. God will provide him with five thousand sharp-pointed angels, until when he ascends Najaf. He said to his companions: Be devoted to worship this night, and they spent the night between bowing and prostrating, praying to God, until when morning came, he said: Take us to the path of palm trees (5).

This is the book (Yanabi’ al-Mawaddah) by Al-Qunduzi (6), a Sunni scholar, who narrates on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family) saying: “The Mahdi (peace be upon him) will rule the people for seven or ten years. The people of Kufa will be happiest with him.”

Also, Ibn al-Sabbagh (7) narrates in his book (The Important Chapters) on the authority of Imam al-Baqir (peace be upon him): (When the Qaim rises, he marches to Kufa and expands its mosque. He enters Kufa and there are three flags that have been disturbed and they stand in line for him. He enters until he comes to the pulpit and addresses the people. People know what he is saying about crying, so when it is the second Friday, the people ask him to lead them in Friday prayer, so he orders that a mosque be built for it with a thousand doors on the other side, and he leads them in prayer there.

Fourth stop: Kabul:

There are two paths for Imam Mahdi (peace be upon him):

The first path is towards the west of Kufa, that is, towards Kabul and Afghanistan, and there are narrations that say: (Then he heads to Kabulshah (8) and conquers it, a city that no one has ever conquered except him) (9).

Fifth stop: Damascus:

And another direction to the north, towards the Levant, as it was stated in the narration: (Then he will walk from Kufa until he comes to the Virgin (10) he and those with him, and many people will catch up with him, and Al-Sufyani will be in Wadi Al-Namla on that day. Al-Sufyani and those with him will be killed on that day so that no informant of them will be able to reach them.) 11).

Sixth stop: Constantinople:

It was stated in the same previous narration: (If Al-Qaim rises and sends a message to the Umayyads in the Levant, they will flee to the Romans, and the Romans will say to them: We will not let you in until you convert to Christianity. Then they will hang crosses around their necks and let them in. When the companions of Al-Qaim descend in their presence, they will ask for safety and reconciliation, and the companions of Al-Qaim will say: There will be no reconciliation. He sent soldiers to Constantinople, and when they reached the Gulf, they wrote something on their feet and walked on water. When the Romans looked at them, they said: These are his companions walking on water, so how is it? Then they would open the gates of the city to them and rule in it whatever they wanted (12).

The story of the monk:

And here comes the story of the monk, which says: (While you were camping against Rome, a monk from Rome came out to you and said: Where is your imam? It was said: This one. So he sits with him and asks him questions and says: I have the same description as you, and you are a companion of Rome, so he answers him about it, and this monk greets him. So the Mahdi says to him: Go back, and he says: I will not go back, I bear witness that there is no god but God and that Muhammad is the Messenger of God, so the Muslims say “Allah is great” and the Mahdi stays in Antioch for that Sunnah, then he goes after that and those who follow him from among the Muslims do not pass by a fortress in the Roman country except that they say “No” to it. There is no god but God, and his walls fall, and his fighters are killed until he descends on Constantinople, and they shout “Allahu Akbar” against it, so the Roman king sends a request for a truce from the Mahdi, and the Mahdi asks him for tribute, and the Roman king responds to that, except that no one is expelled from the Roman country, and no one remains in the Roman country except a prisoner. He came out(13).

ــــــــــــــــــــــــــــــــــــــــ

(1) It is the wall of the Kaaba, and it is called Al-Hateem because sins are destroyed there.

(2) Al-Bihar 52: 337/B 27/H 78, (So God Almighty sends Gabriel (peace be upon him) until he comes to him and descends on the wreckage, then says to him: What are you calling for? Then Al-Qaim (peace be upon him) tells him, and Gabriel (peace be upon him) says Peace be upon him: I am the first to pledge allegiance to you. I will extend your hand, and he will wipe his hand. Three hundred and fifteen men have met him and pledged allegiance to him. He will stay in Mecca until he completes his ten thousand companions, then he will travel from there to Medina.

(3) The previous source.

(4) Muntakhab Al-Anwār Al-Mudiyyah: 195, and from Him Proof of Guidance 3: 585, and Al-Bihar 52: 386.

(5) Muntakhab Al-Anwaar Al-Mudiyah: 195, and from him Proof of Guidance 3: 585, and Al-Bihar 52: 386, on the authority of Jabir, on the authority of Al-Baqir (peace be upon him): (It is as if I were looking at Al-Qaim (peace be upon him) and his companions in the Najaf of Kufa, and it was as if birds were on their heads, so I fell down. They put on their clothes and put on their bows, with signs of prostration on their foreheads. They are lions by day and monks by night, and their hearts are as if they were steel bars. One of them is given the strength of forty men, and their companion gives them the mark. None of them is killed except an infidel or a hypocrite. God has described them with the mark in His Book: (Indeed, In that are signs for those who seek success.)

(6) Springs of Affection / written by Al-Hafiz Suleiman bin Ibrahim Al-Qanduzi Al-Hanafi, and the discussion about him has been presented in this book.

(7) Sheikh Ali bin Muhammad al-Maliki al-Makki, who died in the year (855 AH), was translated by al-Hafiz al-Sakhawi in al-Dhu` al-Lami’ 5: 283, and his book (The Important Chapters for Knowing the Imams) was mentioned and translated by him in the Dictionary of Authors.

(8) Kabulshah may be the Afghan capital (Kabul).

(9) Al-Bihar 52: 337/H 72.

(10) Al-Irshad li-Mufid 2: 382; Tafsir al-Ayyashi 1: 64/H 117. Perhaps it is the village east of Damascus and to it Marj Adhar is attributed.

(11) Al-Bihar 52: 337/H 72.

(12) Previous source.

(13) Jami’ al-Bayan by al-Tabari 15:17.

Authentic narrations with chain of transmission prove that Imam Al-Askari (peace be upon him) had offspring!!

We have a group of narrations, all of which indicate that the promised Awaited Imam Mahdi is Imam Muhammad bin Al-Hasan Al-Askari, and here are the titles of these texts, mentioning some of them:

The first group: Al-Mahdi is the ninth descendant of Imam Hussein (peace be upon him).

1. Al-Saduq narrated with a very authentic chain of transmission. He said: My father told us, he said: Saad bin Abdullah told us: Yaqoub bin Yazid told us, on the authority of Hammad bin Issa, on the authority of Abdullah bin Maskan, on the authority of Aban bin Taghlib, on the authority of Sulaym bin Qais al-Hilali, on the authority of Salman Al-Farsi said: I entered upon the Prophet (PBUH) and saw Al-Hussein on his thighs kissing his eyes and kissing his mouth while saying: You are the master of the son of a master, you are the imam of the son of the imam of the father of the imams, you are the Hujjah of the son of Hujjah, the father of Hujjaj, nine of your descendants. Their ninth leader (1).

2. And in Usul Al-Kafi, on the authority of Ali bin Ibrahim, on the authority of his father Ibrahim bin Hashim, on the authority of Muhammad bin Abi Umair, on the authority of Saeed bin Ghazwan, on the authority of Abu Basir, on the authority of Abu Jaafar Allah, he said: There will be nine imams after Al-Hussein bin Ali, the ninth of whom is their leader) (2).

Al-Saduq narrated it (3) on the authority of his father, on the authority of Ali bin Ibrahim, as in Al-Kafi, with a chain of transmission and a text, and there is not one of the men of the chain of transmission who doubts its majesty or doubts its transmission.

This meaning was also reported from the Sunni paths, including:

1. What is in the springs of affection on the authority of Manaqib Al-Khwarizmi: With his chain of transmission on the authority of Al-Hussein, he said: I entered upon my grandfather, the Messenger of God to him, and he made me sit on his thigh and said to me: God has chosen from your lineage, O Hussein, nine imams, the ninth of whom is their leader, and all of them are equal in virtue and status with God) (4) .

2. And in Al-Yanabi’ on the authority of Manaqib Al-Khwarizmi also, with his chain of transmission on the authority of Salman, he said: I entered upon the Messenger of God and Al-Hussein bin Ali was on his thigh, and he was kissing his eyes and touching his mouth while saying: You are the master of the son of a master, the brother of a master, you are an imam, the son of an imam, the brother of an imam, you are Hujjat Abu Hujjah, and you are the father of nine Hujjaj, the ninth of whom is their Qaim.

3. And in Al-Yanabi’ on the authority of Fara’id Al-Samtin by Al-Hamayni Al-Juwayni Al-Shafi’i: With his chain of transmission on the authority of Al-Asbagh ibn Nabata on the authority of Ibn Abbas on the authority of the Prophet (PBUH): I, Ali, Al-Hassan, Al-Hussein, and nine of Al-Hussein’s descendants are pure and infallible (5).

The second group: narrations that indicate that backbiting occurred before it occurred:

1. What Al-Saduq narrated with an authentic chain of transmission, on the authority of Muhammad bin Al-Hasan bin Al-Walid, on the authority of Muhammad bin Al-Hasan Al-Saffar, on the authority of Yaqoub bin Yazid, on the authority of Ayyub bin Nuh, who said: I said to Al-Ridha (peace be upon him): We hope that you will be the owner of this matter and that God Almighty will return it to you from Other than a sword, it was pledged to you and the dirhams were minted in your name. Then he (peace be upon him) said: There is not one of us to whom books were mixed, he was asked about issues, fingers were pointed to him, and money was brought to him, but he was assassinated or died in his bed, until God Almighty sends for this matter a man of unknown birth and origin. And his lineage is not hidden (6).

In this hadith, there is a reference to the matters surrounding the birth of Imam Mahdi (peace be upon him) that only those of Abu Muhammad Al-Hassan bin Ali Al-Askari (peace be upon him) know, and that is why it was stated in the authentic report: The Mahdi is the one people say: He has not been born yet!

Al-Saduq narrated with a very authentic chain of transmission. He said: My father told us, he said: Saad bin Abdullah told us, he said: Al-Hassan bin Musa Al-Khashab told us, on the authority of Al-Abbas bin Amir Al-Qasbani, he said: I heard Abu Al-Hasan Musa bin Jaafar (peace be upon them) saying: The owner of this matter. Who people say is not yet born (7).

2. What Al-Kulayni narrated with an authentic chain of transmission: On the authority of Ali bin Ibrahim, on the authority of Muhammad bin Al-Hussein, on the authority of Ibn Abi Najran, on the authority of Fadala bin Ayyub, on the authority of Sudair Al-Sayrafi, who said: I heard Abu Abdullah (peace be upon him) say: The person in this matter has a resemblance to Joseph (peace be upon him). ) until he said. Why does this nation deny that God Almighty would do to his proof what He did to Joseph, to walk in their markets and tread on their carpets until God gave permission to do so just as He gave permission to Joseph? They said: Are you Joseph? He said: I am Joseph (8).

3. And in Usul Al-Kafi with an authentic chain of transmission: On the authority of Ali bin Ibrahim, on the authority of Al-Hasan bin Musa Al-Khashab, on the authority of Abdullah bin Musa, on the authority of Abdullah bin Bukayr, on the authority of Zurara, who said: I heard Abu Abdullah (peace be upon him) say: The boy will have an occultation before he rises. He said: I said: Why? He said: He is afraid - and he gestured with his hand to his stomach - then he said: O Zurara, he is the waiting person who doubts his birth. Among them are those who say his father died without succession, and among them are those who say: pregnancy (i.e. his father died while he was a pregnancy in his mother’s womb), and among them are those who say that he was born before. The death of his father within two years, and he is expected, but God Almighty loves to test the Shiites, and then the false ones become suspicious, O Zurara... etc. (9).

��

(1) Kitab al-Khisal 2: 28/175, Chapters of the Twelve, and Kamal al-Din: 9/262, Chapter 24.

(2) 533/151: Chapter 136.

(3) Al-Khasal 2: 480/50 Chapters of the Twelve.

(4) 2: 167-168 / Chapter 94.

(5) 3: 162, Chapter 94, and it was narrated in 2: 82 in Al-Mawaddah Al-Ashra’, under the title (Concerning the number of imams and that the Mahdi is among them (peace be upon him)).

(6) Kamal al-Din 2: 270/1, Chapter 35.

(7) Kamal al-Din 2: 360/2, Chapter 24.

(8) Usul al-Kafi 1: 336/4, Chapter 80.

(9) Usul al-Kafi 1: 5/227, Chapter 80

Source: The Promised Hope - Literary Letters and Scientific Research in the Sahib al-Zaman from the Land of Qatif - Part 1, Luay Muhammad Shawqi Al Sunbul, p. 399.

Imam Mahdi (pbuh)

There is a similarity between Imam Mahdi (may God bless him and grant him peace) and five prophets... Who are they?

How does Imam Mahdi (may God bless him and grant him peace) intervene in important issues while he is absent?

What is the relationship of Imam Mahdi (may God bless him and grant him peace) with the Hadith of the Two Thaqalayn?

3 common characteristics between the Prophet Muhammad (PBUH) and Imam Mahdi... Learn about them

What are the similarities between Imam Mahdi and Prophet Moses (peace be upon them)?

The Mahdi’s narratives were exploited by the people of the world and the oppressive sultans.. There is no need for the Mahdi!!

A Quranic verse whose interpretation has not been revealed until Imam Mahdi (may God bless him and grant him peace) appears.

What are the miracles that occurred at the hands of Imam Mahdi (may God hasten his return)?

What is the reason for the disappearance of Al-Mahdi (may God hasten his return)? Will he be young when he appears?

What are the appearance time requirements?

Imam al-Sadiq (peace be upon him) supported the Mahdist faith and explained the ruling on those who denied it

What is Imam Mahdi’s (peace be upon him) gift to his lovers?

Important details about the crypt of absence (in which the Master of Time disappeared)

Is Al-Yamani the main guide for Imam Mahdi (peace be upon him)?

Mahdism among the Shiites of Ahl al-Bayt (peace be upon them)

What is the role of Iraq in the era of the emergence of Imam Mahdi (may God bless him and grant him peace)?

What is the relationship between Imam Mahdi (may God hasten his appearance) and the Companions of the Cave?

Does Imam Mahdi (may God bless him and grant him peace) have the formative mandate and legislative jurisdiction?

Joseph's shirt, Moses' staff, and Solomon's ring with Imam Mahdi (peace be upon him)

The most prominent heavenly signs upon the appearance of Imam Mahdi (may God bless him and grant him peace)

The expected Mahdi does not exist because Imam Al-Askari was sterile!!

The Abbasid authorities search the house of Imam Askari to search for Imam Mahdi (may God bless him and grant him peace).

What is the role of Al-Khidr before the appearance of Imam Mahdi (may God bless him and grant him peace) and after his appearance?

The response to the suspicion that Al-Mahdi (may God bless him and grant him peace) was not born and is a fictitious personality!!

Will the Imam (may God hasten his appearance) visit the grave of the Commander of the Faithful and Hussein (peace be upon him)?

How does Imam Mahdi (may God bless him and grant him peace) deal with those with scientific specializations?

If the religion becomes corrupt, no one can correct it except Imam Mahdi (peace be upon him)

Does Wahhabism deny the idea of ​​Imam Mahdi (peace be upon him)?

The names of the cities through which Imam Mahdi (peace be upon him) passed during his appearance

Authentic narrations with chain of transmission prove that Imam Al-Askari (peace be upon him) had offspring!!

Does Wahhabism deny the idea of Imam Mahdi (peace be upon him)?