Questions 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.

Is there a specific day for the emergence of Imam Mahdi (may God bless him and grant him peace)?

There is a question here, which is: Is there a specific time for the day of departure in which circumstances have no role in achieving it, or are circumstances extraneous in achieving that day? Here are two directions:

First direction:

It is that the day of the emergence of the Qa’im, like the day of the Hour, has a specific time that does not advance or delay, and circumstances have nothing to do with its realization. The proponents of this trend cite several narrations as evidence, including what was stated in the interpretation of Al-Qummi on the authority of Imam Al-Sadiq (peace be upon him) in interpreting the Almighty’s saying: “And We certainly sent Moses.” With Our signs that I will emerge and on the Day of Resurrection.”(1) These are three days that come at a specific time.

Among them: what was reported on the authority of the Imam, Commander of the Faithful (peace be upon him), on the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: “The Mahdi is from among us, the People of the House. 2), Ahmed bin Hanbal also mentioned it in his Musnad. It is strange to find some people trying to interpret this narration by saying that the Mahdi was an unrighteous man and became righteous in one night, as if he meant by this that the Imamate is not linked to infallibility, and the Mahdi could be corrupt, God forbid, but God will accept his repentance and reform him in one night, but the narration about Imam Al-Sadiq (peace be upon him) explained this. He (peace be upon him) said: “Be more hopeful of what you do not hope for than of what you hope for. For Musa bin Imran went out to bring fire to his people, so he returned to them while he was a messenger of a prophet, so God, Blessed and Most High, set right the affairs of His servant and prophet Musa (peace be upon him). Peace be upon him) in one night” meaning He made him a messenger in one night, “And this is what God, Blessed and Most High, does to the Twelfth Imam of the Imams (peace be upon them), correcting his affairs in one night just as he corrected the affairs of his Prophet Moses (peace be upon him) and bringing him out of confusion and backbiting to the light of relief and reappearance.” (3), which is that God gathers His supporters and companions for Him in Mecca on one night, which is Friday night, and none of them is left behind.

Among them: what was reported on the authority of Abu Basir, on the authority of Imam al-Sadiq (peace be upon him): “The Qaim will not emerge except in an odd number of years” (4), meaning one, three, or five.

Among them: What was also reported on the authority of Ibn Abi Umair, on the authority of more than one person, on the authority of Al-Sadiq (peace be upon him), who said: “Saturday is for us, Sunday is for our Shiites, Monday is for our enemies, Tuesday is for the Umayyads, Wednesday is the day for taking medicine, Thursday is when needs are fulfilled, and Friday is for cleaning and applying perfume.” It is the Eid of the Muslims and it is better than Al-Fitr and Al-Adha, and the Day of Ghadir is the best of the holidays, and it is the eighteenth of Dhul-Hijjah and it was a Friday, and our Qaim, Ahl al-Bayt, comes out on Friday...”(5).

This is the first appearance because the Imam has an appearance and he has the right to announce his appearance. The appearance is on Friday in the Sacred Mosque between the Corner and the Maqam, but his appearance is not announced except on the Saturday that coincides with the day of Ashura, as stated in other narrations (6).

So, it may be understood from these narrations that the Qaim (peace be upon him) has a time like the Day of Resurrection, which neither advances nor delays, and that circumstances have nothing to do with it.

Second direction:

It is that circumstances are extraneous to the emergence of the Qaim (peace be upon him). Even though the narrations indicate that the day of emergence is a specific day, this day is linked to specific circumstances, meaning that there are circumstances that contribute to the preparation for his exit on that specific day, so his exit is inseparable from the circumstances. Rather, it is a day subject to the beginning. It can be advanced and it can be delayed depending on the fulfillment of certain circumstances, such as the deadline. People think that the term does not change, but what is true is that death has a beginning. It can be preceded by suicide, and it can be delayed by good deeds. It is subject to the beginning, and for this reason it was mentioned. On the authority of Imam al-Kadhim (peace be upon him): “The servant is the one who continues his ties of kinship and has three years left for him, so God makes them thirty years.

Therefore, death is a day that depends on certain circumstances and causes. Likewise, his departure (peace be upon him) is a day that depends on certain circumstances, and therefore it is accepted as being preceded or delayed, and it can be inferred in two ways:

First side:

The narration of Abu Hamza Al-Thumali said: I heard Abu Jaafar (peace be upon him) saying: “O Thabit, God, Blessed and Most High, was the time of this matter in the seventy years. When Al-Hussein, may God’s prayers be upon him, was killed, the anger of God Almighty became intense against the people of the earth, so he delayed it until one hundred and forty.” So we spoke to you, and you broadcast the hadith, so you removed the mask of concealment, and after that God did not give him a time with us. And “God erases what He wills and establishes, and with Him is the Mother of the Book” [Al-Ra’ad: 39]” (8), so the time of his exit is subject to certain circumstances, and if they are achieved and accomplished, he will emerge.

Second side:

The triumphant supplications that include a request to hasten relief, including the correct and reliable supplication that is stated: “O God, hasten his relief, support him with victory, support his supporters, and let down those who betray him...” (9). If his exit has a specific time that does not advance or delay, then there is no meaning for us to say: “O God.” He hastened his relief.”

This supplication itself is evidence that the time of its coming out can be brought forward and accelerated. If the circumstances are met and the reasons are fulfilled, it will come out. Therefore, it is not correct to say: What is the benefit of the supplication? As it is one of the reasons for hastening his appearance, as the supplication of the believers has a great effect in hastening his appearance.

So the imam’s exit depends on certain circumstances.

If you say: The emergence of the Mahdi (peace be upon him) is one of the inevitable matters, then there is no reason to link it to optional circumstances and reasons, because that contradicts the inevitability of his emergence.

I said: The fact that the matter is inevitable does not contradict the conditioning of its occurrence by God (Almighty and Majestic) on optional matters, since the Creator (Almighty and Majestic) knew that these optional matters would be fulfilled in their circumstances. For example, the mission of the Prophet (may God’s prayers and peace be upon him and his family) was an inevitable matter, and yet it was entrusted to God (Almighty and Majestic) accepted human voluntary matters such as his (may God’s prayers and peace be upon him and his family) birth from two venerable parents by their choice and will, and likewise the term of man as we mentioned.

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(1) Tafsir al-Qummi 1: 367.

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

(3) Kamal al-Din: 151 and 152.

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

(5) Al-Khasal: 394/H 101.

(6) On the authority of Abu Basir, he said: Abu Abdullah (peace be upon him) said: “The name of the Qaim (peace be upon him) will be called on the night of the twenty-third, and he will rise on the day of Ashura, which is the day on which Al-Hussein bin Ali (peace be upon them both) was killed. It is as if I With him on the tenth Saturday of Muharram, standing between the Corner and the Maqam, Gabriel (peace be upon him) on his right hand, calling: Pledge of allegiance to God, so his Shiites will come to him from the ends of the earth and will come to him in a fold until they pledge allegiance to him, so God will fill the earth with justice as it was filled with injustice and oppression. (Al-Irshad 2: 379).

(7) Al-Dawa’at li-Rawandi: 125/h 307.

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

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

Source: The Mahdavi Truth (Study and Analysis), a collection of lectures dealing with new dimensions of the Mahdavian issue - written by: Mr. Munir Al-Khabaz.

The first sermon of Imam Mahdi (may God hasten his appearance) in which place?

This matter and this theory is what the Awaited Imam (may God hasten his appearance) mentions when he appears in Mecca in his first political speech.

I am now reading a novel to you so that you know the reason for this assertion:

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

So God will gather his companions for him, three hundred and thirteen men, and God will gather them without an appointed time, with a frost like the fall’s foliage.” Then he recited this verse: “Wherever you are, God will bring you all together” [Al-Baqarah: 148], and they pledged allegiance to him between the corner and the shrine, and with him was the covenant of the Messenger of God ( May God’s prayers and peace be upon him and his family. His fathers have come back to him, and if they are confused about any of that, then the voice from heaven will not be a problem for them if his name and the name of his father are called. (1)

Notice the nice and eye-catching review.

The Imam (peace be upon him) wants to say: My revolution and my movement is the movement of Adam, it is the movement of Noah, it is the movement of Abraham, it is the movement of Moses, it is the movement of Jesus, it is the movement of the Messenger of God, it is the movement of the prophets, it is the movement of Ali, it is the movement of Hussein, you What are you arguing with me about? I am more deserving of you than that. Why are you getting ahead of me? I am, in fact, the essence of that school experience, the essence of these professors at the Human University, I represent their essence.

You read this meaning in the visit of Imam Hussein (peace be upon him), but a person may not pay attention to it: “Peace be upon you, O heir of Adam, God’s chosen one. Peace be upon you, O heir of Noah, the Prophet of God. Peace be upon you, O heir of Abraham, God’s friend. Peace be upon you, O heir of Musa Kalim God, peace be upon you, O heir of Jesus, the Spirit of God. Peace be upon you, O heir of Muhammad, beloved of God...”(2).

This review wants to say something, it wants to say: The Awaited Imam Mahdi (may God hasten his appearance) represents the last professor in this human university that the Prophets (peace be upon them) participated in raising, prophet after prophet. Imam Mahdi (may God hasten his appearance) represents the last. A teacher in the circle of this humanity, and this has a very great meaning.

You are now one thousand four hundred years or more after the mission of the Prophet (may God bless him and his family and grant them peace), two thousand years after the prophecy of Jesus (peace be upon him), and two thousand five hundred years after the prophecy of Moses (peace be upon him), but you now feel that you are students. In the same class and in the same school in which Moses, Jesus, Abraham, Noah and Adam (peace be upon them) participated, there is absolutely no difference as if they were present among us.

The Qur’an is the outcome of the academic curricula of those prophets (peace be upon them). It is the pinnacle of those academic curricula. That is why the Awaited Imam (may God hasten his appearance) is the first to appear and says to the people: O people, whoever wants to debate with me about Adam, then I am more deserving of Adam, and of Noah as well, and of Abraham as well. And Moses as well.

This is the first sermon of our Awaited Imam (may God hasten his return).

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

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

Source: The reform movement from Al-Hussein (peace be upon him) to Al-Mahdi (peace be upon him)

One hundred questions and answers about Imam Mahdi (may God hasten his return)

Written by: Sayyed Sadr al-Din al-Qabbanchi

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

Although the term “holder of the command” is well-known among the people, it is a term specific to Imam Mahdi (may God bless him and grant him peace), but what is correct is that it is a general term applied to everyone who carried out the duties of the divine command from God Almighty, so it includes the Prophet and the rest of the imams in general, and this is indicated by several hadiths about the imams of the people. House, peace be upon them, we mention the following:

1- What was narrated on the authority of the Commander of the Faithful, peace be upon him, that he said: “O God, servants of God, cast this crisis on to the One in authority, pardon me, and do not measure these matters with your opinions, lest you turn backwards on your heels, and do not rely on your deeds.”... “And do not depart from the One in authority.” So taste the stupidity of your actions.” [Al-Mustarshid by Al-Tabari Al-Shi’i, p. 404].

2 - The words of the great companion Al-Miqdad (may God be pleased with him) to the first Caliph Abu Bakr: “And I have learned that Ali, peace be upon him, is the owner of this matter after the Messenger of God, may God bless him and his family, so make it his, for that is safer for you, better for your remembrance, and greater for your reward, and I have advised you if You accepted my advice, and to God you will return, whether good or bad...” [Al-Yaqin, Al-Sayyid Ibn Tawus, p. 371, and Kitab Bihar Al-Anwar by Al-Majlisi (vol. 28/p. 216)].

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

4-What was narrated on the authority of Imam Al-Rida, peace be upon him, and the narrator asked him: Are you the author of this matter? He said: “I am the owner of this matter, but I am not the one who fills it with justice as it is filled with injustice.” [Kamal al-Din wa Tamam al-Ni`ma by al-Saduq, p. 376].

If the above becomes clear, then it will become clear to you why Imam Mahdi (may God bless him and grant him peace) is called in this time, that he is the owner of the matter.

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

As for the year in which he comes out, Al-Mufid narrated with his chain of transmission on the authority of Al-Sadiq (peace be upon him): “The Qaim [(peace be upon him)] will not come out except in an odd number of years, in the year one, or three, or five, or seven, or nine” (1) .

On the authority of Al-Baqir (peace be upon him): “Al-Qaim (peace be upon him) will rise in an odd number of years, nine, one, three, five” (2).

The day he left:

As for the day on which he emerges, Al-Mufid narrated with his chain of transmission on the authority of Al-Sadiq (peace be upon him): “The name of Al-Qaim [peace be upon him] will be called on the night of the twenty-third - that is, of the month of Ramadan, as in other narrations - and he will rise on the day of Ashura, which is the day he was killed.” In it is Al-Hussein bin Ali [(peace be upon them)], as if I were with him on the 3rd day of the tenth of Muharram, standing between the corner and the Maqam, with Gabriel [(peace be upon him)] on his right hand calling: Pledge of allegiance to God, and his Shiites would come to him from the ends of the earth, folding in for them until They pledge allegiance to him, and God will fill the earth with justice as it had been filled with injustice and injustice” (4).

Al-Khisal: With his chain of transmission on the authority of Al-Sadiq (peace be upon him): “Our Qaim will bring out the Ahl al-Bayt on Friday...” Al-Khabar (5).

And in a narration: “On Saturday” (6).

It can be gathered that the beginning of his appearance was on Friday, his appearance between the corner and the Maqam, and his pledge of allegiance on Saturday, as was mentioned to him in the words of Al-Baqir (peace be upon him): “It is as if I am standing on the day of Ashura on Saturday, standing between the corner and the Maqam in front of Gabriel [(peace be upon him)](7) calling out : Allegiance to God...” Hadith (8).

Muhaddhib bin Fahd and others: with their chains of transmission on the authority of Al-Sadiq (peace be upon him): “The day of Nowruz is the day on which our Qaim, the Ahl al-Bayt, and the rulers of the matter appear, and God Almighty will defeat him as the Antichrist and crucify him on the throne of Kufa” (9).

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

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

(3) In the source: (on Saturday).

(4) Al-Irshad (vol. 2/pp. 378 and 379).

(5) Al-Khasal (p. 394/h. 101).

(6) Kamal Al-Din (p. 683 and 684 / Chapter 57 / H. 19).

(7) Between square brackets from the source.

(8) Al-Ghaybah by Al-Tusi (p. 481 / h. 459).

(9) See: Al-Muhadhdhab Al-Bari’ (Part 1/Explanation, pp. 194 and 195).

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

If there is agreement among Muslims regarding the existence of Imam Mahdi (may God hasten his appearance) and that he will emerge at the end of time, then what is the meaning of someone coming and saying: The idea of Imam Mahdi (may God hasten his appearance) was taken by the Shiites from the Jews?!

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

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

If you do not understand your history, do not speak, and if you understand, why do you make mistakes in something you understand?

This history is in your hands. Ask: Does the idea exist or not? If you don't understand, they will show you it.

Dozens of books have been written about Imam Mahdi (may God hasten his appearance), and in general, complete statistics are provided about the narrations contained in his appearance.

So the idea of Imam Mahdi (may God hasten his appearance) is unanimously agreed upon on the one hand, and on the other hand, does Imam Mahdi (may God hasten his appearance) have a special position? Because someone may come and make fun of us by saying: These people think that he is coming out and they have a basement. One of the writers says: They have a basement in Hilla - not in Samarra - they bring drums and beat them and shout: Come out, O owner of the time (1)!

This hall is there, the drums are not there, and the basement is not there, but these people are not ashamed of lying, and whoever is not ashamed of lying, what do you do with him?

The basement in Samarra was in the house of Imam Al-Askari (peace be upon him), and its land was low, so when they built the building it rose and the land became like a basement. As the home of the Imam (peace be upon him), visitors enter to seek blessings just as we seek blessings from holy shrines. We do not have the idea that the Imam (may God hasten his appearance) comes out of the basement, for that is a myth.

And more than this, see Al-Alusi, a man who lived in Iraq and the mufti of the Ottoman Khaganate. Did he not know Samarra to say: The Shiites bring the fifth and throw it in the basement in Samarra (2)?!

The Shiites today are about one hundred million people (3). Do they bring a fifth every year and throw it in the basement while it is small? Isn’t it full?! For hundreds of years, they throw away the fifth until the owner of the time (may God hasten his return) comes out and takes it?!

This type of people is a disaster in the history of Muslims, because they do not keep their consciences in check, they have no sincerity, they play a dangerous game, and they trade in the unity of Muslims. Our mission is to be under the banner of “There is no god but God,” and to be united by the banner of “There is no god but God.” And if we disagree on a scientific issue, it does not mean that it should be a cause for tearing us apart. Scientific issues always involve disagreement, and a difference of opinion does not spoil an amicable issue. As for a person coming and misrepresenting his conscience and history, and creating narratives and imaginings from his imagination and saying: These people come to the basement and beat drums and wait for him to come out, then this is all pure fabrication that has no share of truth, and if it indicates anything, it only indicates that our history is in dire need of being saved from... These missiles inside it, because they are tearing apart the unity of Muslims in reality, so when will I have any confidence in Islamic history when I read it and find this kind of contradictions in it?

The Imam (may God hasten his appearance) is therefore alive and being provided for, as is the meaning of the narrations and our belief, and he (may God hasten his appearance) is among us. We may see him, but we do not know him.

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(1) Ibn Khaldun said in his history (vol. 1 / p. 199): (... especially the Twelver among them, they claim that the twelfth of their imams, who is Muhammad bin Al-Hasan Al-Askari, and they call him the Mahdi, entered the basement of their house in Al-Hilla and disappeared when he was arrested. With his mother and he was absent there, and he will emerge at the end of time and fill the earth with justice. They refer to the hadith in the book of Al-Tirmidhi about the Mahdi, and until now they are waiting for him and calling him the Awaited One for that, and they stand every night after the sunset prayer at the door of this basement, having presented a boat, and they chant his name and invite him to come out. Until the stars collide, then they disperse and postpone the matter until the following night, and they are in that position for this covenant.)

(2) He said in his interpretation (vol. 10 / pp. 4 and 5): (... and the Imami doctrine is that it is divided into six shares also like the doctrine of Abu Al-Aliyah, except that they said: The share of God Almighty, the share of the Messenger (may God bless him and his family and grant them peace), and the share of relatives For the standing Imam in the position of the Messenger (peace and blessings be upon him), and an arrow for the orphans of the family of Muhammad (may God bless him and his family and grant them peace), and an arrow for their poor, and an arrow for their wayfarers, with no one else partnering with them in that, and they narrated that on the authority of Zain al-Abidin and Muhammad bin Ali al-Baqir (may God Almighty be pleased with them). It seems that the first three shares that they mentioned today are hidden in the basement, since the person acting in the place of the Messenger has disappeared from their presence, so they will be hidden for him until he returns from his absence.)

(3) Perhaps this statistic is from the date of this lecture, but today, which is the year (2021 AD), the number of Shiites exceeds (350) million people, and praise be to God.

The late Sheikh Ahmed Al-Waeli (may God have mercy on him).

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

There is a high-level phrase in the supplication narrated by Sheikh al-Tusi, and all the contents of the supplication are high-level, except that this passage was mentioned within its context: (Glory be to His birth) (1) This phrase, O youth, O brothers, O intellectuals, let us seize the opportunity, to learn about the life of our Imam. And our Master is present among us. This phrase says: (Glory be to His birth), and from the majesty of birth we know the majesty of the newborn.

Let us know our Imam and Master, that is, let us come closer to knowing him. We cannot reach true knowledge, but Imam al-Sadiq (peace be upon him) has a hadith that says: “The night on which the Qaim (may God hasten his appearance) is born, no child is born except that he is a believer.” So it was said to him: O son of the Messenger of God, he will be born on House of disbelief - a child born to Christ is born, born to the Jews, or to the Sabians - so the Imam says: And if he was born in a land of polytheism, God will transfer him to faith with the Imam’s blessing (may God hasten his relief).(2)

This narration is great, because it gives us knowledge of the greatness of the Imam, the personality of the Imam, and the blessing of the Imam’s birth.

Every person born on this night will be a believer, meaning that God Almighty places in him the capacity for faith or the requirement for faith, so that if he is born in the house of polytheism, he will be transferred to the house of faith, he will be transferred to faith and Islam with the blessing of the Imam (may God hasten his return). This is first. Therefore, in the supplication we read: Great is his birth, great is his birth, great is his birth.

The rest of God:

A man comes to Imam al-Sadiq (peace be upon him) and says to him: O son of the Messenger of God: Do I greet the Mahdi with the command of the believers? Meaning, do we greet our Imam, the ruler of the time, and say: Peace be upon you, O Commander of the Faithful? The Imam says: This is the name given to my grandfather, the Commander of the Faithful, Ali bin Abi Talib (peace be upon him), and no one has been called by it except an infidel.

They said to him: Then how do we greet our imam, the owner of the time? Al-Sadiq (peace be upon him) said: Say: Peace be upon you, O Baqiyyatullah, and he recited to them the verse (I remain of Allah is better for you if you are). (3)

I mean, when we now greet our imam of the time, what do we say? We say: Peace be upon you, O rest of God.

What is the meaning of the rest of God? The remnant of God means that the Awaited Imam is the remnant of the prophets, the remnant of Adam, the remnant of Abraham, the remnant of Jesus, son of Mary, the remnant of Noah, the remnant of Jacob, the remnant of Muhammad the Chosen One (may God bless him and his family and grant them peace).

Imam Mahdi is the inheritor of the knowledge of the prophets. Imam Mahdi, if he appears, will repeat the glories of the prophets. The Awaited Mahdi, if he appears, will achieve at his hands what was not achieved at the hands of the prophets.

This is the meaning of God’s rest on earth, and it is not a word that can be used randomly, but rather has a meaningful content.

Imam Al-Sadiq wants to draw us in this sense. He wants to draw us to this Imam, the savior and reformer. peace on you the rest of God on his earth.

So the first point is the greatness of the birth, the second point is the fact that the Imam is the Baqiyyatullah.

Earthshine:

This earth has a day when it shines, neither with the sun nor with the moon. Someone might say: How? The Qur’an answers us: (And the earth shines with the light of its Lord) The sun shines, the day is bright every day, the world is bright during the day with the sun, and at night with the moon. The day will come when the world will shine neither with the sun nor with the moon.

I will read this narration to you: Al-Mufaddal bin Omar narrated that he heard Imam Al-Sadiq (peace be upon him) say from the verse (And the earth shone with the light of its Lord) (4) Notice how the Imam explains to us the meaning of this verse.

He says: (The lord of the earth is the imam of the earth), the lord of the house is the imam of the house, the lord of glory is the imam of glory, the head of the family is the imam of the family, meaning that the family follows the example of the owner of the family, the lord of the earth is the imam of the earth.

Al-Mufaddal says: (I said: When he comes out, what will happen? He said: Then people will dispense with the light of the sun and the light of the moon and will be illuminated by the light of the Imam.) (5)

Therefore, it is stated that people are like gold and silver metals. This body, the body of the Imam, shines just as the sun shines. There is no surprise in that. When the Imam appears, he shines into the world as the sun shines during the day and as the moon shines at night.

So Imam Al-Sadiq (peace be upon him) interprets this verse by saying that the earth will shine with the light of the promised Mahdi (may God hasten his appearance).

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

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

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

(4) Al-Zumar, verse: 69.

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

How does Imam Mahdi (may God bless him and grant him peace) preserve the religion while he is absent?

The religion is preserved through contact with the decision-making positions of the Islamic nation, including leaders, scholars, authorities, and notables, and every person who has influence and influence in the Islamic nation. The imam is able to preserve the religion through his contact with the decision-making positions, directly or indirectly. What is important is that his duty is to preserve the religion, so it must To do it by contacting decision-making sites directly or through an intermediary in order to preserve the religion and establish this purpose.

Today, the Islamic awakening is growing, and the Islamic presence is growing, and the phenomenon of Shiism is strengthening and growing and extending to all parts of the earth day after day, and despite the presence of a fierce war against the religion, the religion is strengthening and increasing in growth and strength, and this reveals the existence of hidden, unseen actions carried out by those responsible for these actions in order to Preserving the religion, in order to preserve its prestige and status, and in order to preserve its power, which is the actions of the Lord who has the authority (may God hasten his return). Had it not been that we are under his care and that nothing of our news escapes him, calamity would have descended upon us and the enemies would have collided with us (1).

As a result, this concept, which is that backbiting violates the purpose, is incomplete. The purpose is to preserve the religion and bear witness to the works of creation, and He (may God hasten his return) is capable of that, whether present or absent.

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It was stated in the honorable signature: “We are aware of your news, and nothing of your news escapes us, and our knowledge of the humiliation that has befallen you since many of you drifted to AD If the righteous predecessors were far from him, and they abandoned the covenant taken behind their backs as if they did not know, we are not neglecting your consideration, nor Forgetting In remembrance of you. Had it not been for that, calamity would have descended upon you, or the enemies would have struck you...” (Al-Ihtijaj: vol. 2/p. 323).

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

1 - Repeated narrations have indicated that there will be an occultation in the person of the twelfth of the descendants of the Messenger of God (may God bless him and his family and grant them peace). Scholars have mentioned it and books have been written about it, such as the book (Al-Ghiba) by Sheikh Al-Tusi and Al-Numani, Kamal Al-Din by Al-Saduq, and others.

And it will inevitably happen, and it has become a conversation for the private and the public before the birth of the Imam (may God hasten his appearance).

2 - If this backbiting were not believed to have occurred, it would necessitate the denial of the most honorable Messenger (may God’s prayers and peace be upon him and his family) and the imams from his descendants (peace be upon them).

So the occultation that was reported before it occurred is evidence of his Imamate (may God hasten his return).

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

This evidence was also mentioned by Sheikh Al-Tusi (may God have mercy on him) in (Al-Ghaybah) with a report close to what was mentioned here, and he said: (This is also an approved method that was adopted by the sheikhs in ancient times) (2).

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(1) Revealing the Mahja to the Fruit of the Mahja (p. 53).

(2) Al-Ghaybah by Al-Tusi (pp. 157 and 158).

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

Sheikh Muhammad Ali Al-Laknawi Al-Hindi Al-Makki, in his book Proof of the Existence of Imam Mahdi (may God hasten his appearance) from the sayings of scholars and hadith scholars of the Sunnis and the community, says the following:

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 (1).

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) (2).

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 (3)?!

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

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

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

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

Why did the Shiites, the companions of Al-Hasan Al-Askari, gather around Jaafar bin Ali, condoling him and congratulating him with the frequency of the hadith that mentions the names of the imams, and then retreated when they saw - as the Twelvers claim - Muhammad bin Al-Hasan pulling his uncle when he wanted to pray for Al-Hasan Al-Askari?

Answer:

Al-Mushtakil’s words are inaccurate. His saying: “The Shiites rallied around Jaafar” is incorrect. The Shiites are more knowledgeable about Jaafar’s condition than others, and they heard from his father and brother disparaging him, and they stood by Jaafar’s state of immorality for which he was famous. So how can they rally around him as Al-Mushtakil expressed? The problem was only the narration of Abu Al-Adyan in which he mentioned that the Shiites condole Jaafar and congratulate him. Abu Al-Adyan did not mention who these Shiites were. Are they their jurists or their commoners and simple people?

It is clear that his saying “Shiites” means all the simple Shiites, who are dazzled by the slightest propaganda and the simplest promotion of something that they are drawn into and deceived by. If there were among them among their scholars and jurists, he would have mentioned them as the Father of Religions, and the condition of Ja’far was not hidden from the Father of Religions, even though the Father of Religions was only a servant of the Imam (peace be upon him) and not one of the Shiite jurists in any respect. Despite this, the matter of Ja’far was revealed to him when he said: So I said to myself: If this is the imam, then the imamate is impossible, because I knew him to drink wine, gamble in the gossip, and play the drum, so I came and was comforted and rejoiced.(1)

And his saying after explaining his condition: (I came forward and was consoled and congratulated) is an indication of keeping up with the general situation, and perhaps those Shiites who did what the father of religions did had Ja`far’s condition revealed to them, and yet they console and congratulate him out of consideration for a general circumstance sponsored by the authority, and calling for it to overthrow the concept of the Imamate and circumvent it.

Presenting Jafar, who was known for his bad biography, as the Imam, which makes it feel that there is a special push towards the claim of the false imamate of Jafar, sponsored by the authority and those who oppose the thesis of the imamate of the Ahl al-Bayt (peace be upon them). This does not mean that the Shiite congratulations came out of a belief in Jafar’s deserving of the imamate, as is the doctrine of the Father of Religions. Who says about Ja'far: (If this is the Imam, then the Imamate has come) (2), which indicates that there is a pressing matter due to which the Shiites resorted to this behavior, which is congratulating Ja'far on the Imamate in the hope that matters will improve and the true Imam will be revealed after these ceremonies that people go through in congratulating them. Jaafar, sponsored by the authorities,

Who knows, perhaps the Shiites, while living under the tyranny of power, have adopted a camouflage method in order to preserve their safety from the brutality of power, if they reject Jaafar’s offer of the imamate until matters are revealed and the facts are revealed.

Therefore, some Shiites’ congratulations to Jaafar were not based on complete conviction in his imamate. The authority is working with concealed hypocrisy to present Jafar to the Imamate, through the words of Ahmad bin Ubayd Allah bin Yahya bin Khaqan, one of the men of authority, when he defined Jafar by saying: (Jafar is a self-proclaimed immoral man who drinks alcohol, and he is the least of the men I have seen and the one who tore his cover, so he shed blood (3). A little veil that is light in itself, and by God, at the time of the death of Al-Hassan bin Ali (peace be upon them), something was reported to the Sultan and his companions that surprised me and what I thought it would be... (4) This is an indication of the authority’s knowledge of the truth about Jaafar and their disdain for him, so what about the Shiites of the Imam (peace be upon him). Peace be upon them) did they lose sight of the truth about Ja`far, such that they were deceived by claiming his imamate? Accordingly, the Shiites were not deceived by Jaafar and did not congratulate him out of their conviction that he deserved the imamate. Perhaps those who gathered around Ja`far were like him among those who committed forbidden acts. The observer thought that they were Shiites of the Imam, and they were not his Shiites or followers, but rather they were the companions of Ja`far who were appointed to promote him and propagandize for him.

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(1) Bihar Al-Anwar 50: 332.

(2) Previous.

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

(4) Perfection of religion and completion of grace: 42.

Source: The rulings of Sunnah in responding to the suspicions of the people of Yemen - Zaidi suspicions about Imam Mahdi (peace be upon him).

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

Divine wisdom required that punishment not be limited to deeds but to the other side of punishment and reward. Some of the effects have been made apparent in this world in a way that neither the people nor the Infallible, peace be upon him, has any involvement in it, such as the formative effects that result from actions, and some of them in a way in which the Infallible One, his representative, or the righteousness of the believers have an involvement in it, such as punishments, blood money, and retaliation, so that all of them are influential in bringing people closer to obedience and keeping them away from disobedience. If moving it does not have an afterlife effect, as most people do, then it will have a worldly formative effect, in addition to the afterlife reward for some actions.

If the actions are dangerous to society, then add to the above the punishment that is optional in this world, such as the punishment and blood money. And if any disobedience appears, even if it is not due to violating the rights of others, nothing is proven for it except punishment in this world, unless it reaches the level of disbelief or what is tantamount to disbelief, God Almighty and the infallible ones, peace be upon them, are rewarded. However, the final result...

(And most people will not, even if you strive for believers) (Yusuf: 103).

(And most of them hate the truth) (Al-Mu’minun: 70).

What divine kindness requires is bringing people closer to obedience and keeping them away from disobedience, not forcing them. Wisdom decrees that the path to perfection for the human species passes through the channel of obligation based on choice, otherwise affliction loses its meaning.

(Indeed, We created man from a drop of sperm to test him, and made him All-Hearing and All-Seeing. * Indeed, We have guided him to the path, whether he is grateful or ungrateful) (Al-Insan: 2 and 3).

As for forcing him to commit and taking away his choice, it is not consistent with the purpose of creation.

(Say: “To Allah belongs the ultimate proof. If He had willed, He could have guided you all” (Al-An’am: 149).

(And if your Lord had willed, everyone on earth would have believed, all of them together. So, do you compel people until they become believers?) (Yunus: 99).

Yes, a person’s faith and voluntary integrity do not occur except with the permission of God Almighty.

Then, some of the effects that result from actions may affect an individual only and do not spread throughout society according to custom, such as injustice.

(He who is unjust is unjust) (1) even to his punishment.

Like avoiding sins that stem from the remembrance of God Almighty, which influences a state of reassurance, “Indeed, in the remembrance of God are hearts reassured” (Al-Ra’ad: 28).

And robbing the sinner of reassurance, “And whoever turns away from My remembrance will have a afflicted living” (Ta-Ha: 124).

The worldly effects may be in a way that spreads throughout society, such as rain falling upon seeking forgiveness and abundant provision, (So I said, “Ask forgiveness of your Lord. Indeed, He is Forgiving And He makes for you rivers” (Noah: 10-12).

This includes depriving them of contact with the Imam, peace be upon him, and since the blessings of the Imam’s presence are not lacking, even if he is absent, then benefiting from him is like benefiting from the sun when it is set by the clouds, as some noble narrations express, for the appearance has its own blessings that are added to the blessings of his original presence.

The nation was deprived of the presence of the Imam among its people, so that it could refer to him when matters became confusing. It is enough for you to look at the efforts of tens of thousands of students of religious sciences, as their main effort is focused on learning the mechanisms that enable the derivation of legal rulings, which are nothing more than superficial rulings that may not be identical to the ruling of God Almighty in reality. Realistic judgments are not subject to error through deduction. This means that the interests that called for the legislation of these realistic provisions may be missed.

1 - The loss of the lives of tens of thousands of people and the loss of the nation’s enormous number of hours spent on devising rulings, which is an extremely difficult task. If the Imam, peace be upon him, had been apparent, there would have been no need to practice deduction as a specialized profession. Rather, the matter would be limited to examining the ruling, without the need to review the narrations in terms of their evidence for the ruling or otherwise, and the presence of opposition or not, and without the need to establish the science of men, nor the knowledge of know-how, nor to research a topic. Conflict, nor practical principles, nor discussions of arguments, nor discussions of words, nor even the science of principles.

2 - Long broad debates arising from the difference of opinion generated by referring to different speculative methods and different understandings of the teachings of the Holy Sharia. These differences have escalated to the point of bloodshed and loss of life, in addition to the enormous energies that have been wasted in vetoing and concluding due to various legal sciences.

3 - Deprivation of the advice of the infallible Imam, peace be upon him, regarding personal matters and external topics. How many correspondences are there in which the Imam asks the Hujjah, peace be upon him, about external topics, and in some of them he asks for personal advice, so he advises them and answers them, and that door has been blocked through backbiting.

4 - Cases of misguidance resulting from the lawsuit of the false embassy, the Babi, the Mahdist, and the special prosecution, which at the time took the cover of many of the nation’s children, and if the Imam had been visible, with his hand outstretched, those calls would have been diminished.

All of this was as a punishment for the nation that neglected the rights of the Imams, peace be upon them, as it was not at the level of responsibility towards this great virtue, and thus it was like one who closed the doors of goodness for himself. Some narrations indicate this, and some of them say: (...And know that the earth is not devoid of the proof of God Almighty, but God will blind His creation to it due to their oppression, injustice, and extravagance towards themselves) (2).

This may be related to what was reported on the authority of Marwan al-Anbari, who said: It came from Abu Ja`far, peace be upon him: (Indeed, if God dislikes the protection of a people from us, He will remove us from among their backs) (3).

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(1) Eyes of Wisdom and Sermons: 428.

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

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

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

First: There are many narrations that state that the Imams, peace be upon them, do not leave this world by natural death, but rather that their death occurred either by murder or poisoning. These narrations are extensive and some of them are particularly considered.

Second: The Shiite heritage is protected from Jewish penetration, as the heritage of the common people was infiltrated by the Jewish element led by Ka’b al-Ahbar and Wahb ibn Munabbih, their disciples among the Companions, and other figures who had a major role in the infiltration of Jewish thought into the Sunni heritage at a very early stage.

It is completely ignorant to imagine that the heritage of the Imami Shiites was infiltrated by the Jews, as our heritage is taken from our Imams (peace be upon them) and some of the companions on whose purity, integrity, and lack of contact with the Jews, such as Salman, Abu Dhar, Al-Miqdad, Ammar, and other pious prophets who... They were satisfied with the knowledge of their Imam, the Commander of the Faithful (peace be upon him). They did not chase after Ka'b, Wahab and others, and the books of the Jews and Christians.

Third: The issue of killing the prophets and imams, peace be upon them, is not dependent on taste and psychological inclinations. It is not correct to suggest specific killings of one of the prophets or of one of the imams, may God’s peace be upon them all, for we are the evidence.

If we follow this analogy, Yahya bin Zakariya must not be killed and his head cut off and presented to a prostitute of the Children of Israel, because it is not appropriate for a prophet to offer his head to a prostitute of the Children of Israel.

Likewise, the Commander of the Faithful (peace be upon him), Abd al-Rahman bin Muljim must not succeed because Qattam made her dowry the killing of the Commander of the Faithful (peace be upon him).

Thus, Hind must not be able to mutilate Hamza, the uncle of the Prophet (PBUH), in this hideous way in the Battle of Uhud.

Likewise, Imam Hussein (peace be upon him) was killed by the worst killers in Karbala, his honorable body was mutilated, his head was cut off, and it was raised on spears and carried around throughout the countries.

Are all these methods of killing, torture, and mutilation worthy of their status?!

Is it appropriate for the status of the daughters of the Messenger to be taken captive and driven from one country to another?! And he looks at their faces near and far?! And they bring them into the palace of Ibn Ziyad and Yazid?!

Fourth: God, Blessed and Most High, has preserved Imam Mahdi (peace be upon him) throughout these years and has preserved him to perform a great and great mission, and he will perform it to the fullest extent, in a manner befitting the glad tidings of the prophets about him at every time, and in a manner befitting the length of time of his absence.

If the religion of Islam prevails over all religions, and justice spreads everywhere, and the knowledge of God Almighty spreads across the globe, and the voice of falsehood is silenced, and the believers enjoy in his state and under his shade for hundreds of years, and he fulfills everything that God has assigned him, then he will have fulfilled his mission perfectly.

His end will be his exit from this world in an unusual way, which is elimination, either by poison or killing - as it was stated in some books that he would be killed by a woman -

It is not correct to suggest a special way to assassinate him, or a specific gender, or a specific time.

This matter depends on the evidence, not on perceptions and suggestions.

Fifth: His killing at the hands of a Jewish woman is widely known, and we did not find a narration or transmission in our heritage that indicates that, except for what Sheikh Ali Al-Ha’iri Al-Yazdi (d. 1333 AH) reported on the authority of some scholars: When the seventy years of age are completed, the proof of death will come, and a woman will kill him. Bani Tamim, her name is Saeeda, and she has a beard like the beard of a man standing on a rocky rooftop as he passed by on the road. (The obligation of the accusative in proving the argument in the absent: 2/146).

This is all that is narrated, and it does not include that she is Jewish, nor did he attribute her to the narration from the infallibles (peace be upon him). But let us not forget the extensive narrations that they (peace be upon him) will not die except through murder or poisoning.

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

One of the suspicions cast these days regarding the signatures of the Imam (may God hasten his appearance) is that there is no one who has seen the handwriting of the Imam (may God hasten his appearance) to know that it came from him, as these may be letters from someone else and attributed to him.

How amazing is such nonsense, especially from someone who is affiliated with the school of Ahl al-Bayt (peace be upon them). Let us begin first with the narrations that indicate that his handwriting (may God hasten his return) was known.

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

He (may God have mercy on him) also said: A group told us, on the authority of Abu al-Qasim Jaafar bin Muhammad bin Qulawayh, Abu Ghalib al-Zarari, and Abu Muhammad al-Talakbari, all of them, on the authority of Muhammad bin Yaqoub, on the authority of Ishaq bin Yaqoub, who said: I asked Muhammad bin Uthman al-Amri (may God have mercy on him) to deliver it to me. A book in which I asked about issues that troubled me. The signature was signed in the handwriting of our Lord, the owner of the house (peace be upon him): “... As for Muhammad bin Othman Al-Amri, may God Almighty be pleased with him and his father before, he is my trust and his book is my book” (2).

The apparent meaning of the narration is that Ishaq bin Yaqoub knew the handwriting of the Imam (may God hasten his return), and the ignorance of the group who narrated on the authority of Jaafar bin Muhammad bin Qulawayh may not prevent relying on this narration, and that is:

First: Because they are a group, it is proven by calculating probability that one of them was truthful.

Secondly: They narrated on the authority of three, and the apparent chain of transmission is that the entire group narrated on the authority of the three, and it is unlikely that everyone is lying by attributing the report to all three.

Thirdly: The content of the narration has been mentioned in well-regarded narrations, and it is far-fetched that the three would agree on lying regarding the word (in the handwriting of our Lord), and there is no significant impact resulting from that - that is, on their saying: “Our Lord” - so that it can be said: There is something that prompted everyone to add this word. When they set the novel on the assumption that; As if he said: Then the signature came out; The followers understood that what was meant was the Imam’s handwriting (may God hasten his return).

And Ishaq bin Yaqoub narrated Al-Kashshi in a signature containing his praise (3).

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

Although Abu Nasr did not mention its authentication, Al-Najashi mentioned that he saw that Abu Al-Abbas Ibn Noah relied on him in his book (Akhbar Al-Wakil), and this man visited frequently, as mentioned above.

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

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

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

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

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

It has been mentioned in some noble narrations that he, peace be upon him, would bring a new religion, and there is no problem with that if we notice a number of things:

1 - The possibility of reality being different from what appears:

Most of the actual legal rulings in the time of absence are apparent rulings that are proven by speculative signs over the actual rulings. The argument has been established for its devotion even though it is speculative, that is, it is possible that it does not correspond to reality. When the Imam, peace be upon him, appears, he dispenses with these signs because he knows the realistic rulings. With the knowledge of the real ruling, there is no need, and there is even no room for the apparent ruling. It is natural that many of the actual rulings differ from the apparent rulings, as what appears from the rulings contradicts many of the prevailing presumptive signs that jurists have identified.

If we notice that most of the secondary rulings are proven by reliable reports with multiple media, we know that most of our apparent rulings are not presumed to be consistent with reality, as every report from an intermediary is speculative. If the media are multiple, the result is that suspicions multiply with each other by virtue of their being lengthy, which greatly weakens the possibility if the media increases. About two, as is often the case. This means that many of our prevailing rulings that are potentially compatible with reality are not suspected - yes, this may not happen in some cases of the multiplicity of reports contained in a statement of one ruling, as if they were extensive - which opens the door wide to the fact that the map of the actual rulings that will appear with the appearance of him, peace be upon him, is very different from what it was. It is done during the period of absence.

2 - The possibility of application error in new issues:

Many of the issues that are a test for us today and that will be a test for subsequent generations - that is, issues that have been developed over time - for which there is no special evidence, and in order to diagnose their rulings, it has been sufficient to apply headings contained in the evidence or rules learned from them to these issues. The possibility of error in the field of application is possible, which opens the way for violation of realistic legal rulings. Since the rulings that will prevail at the time of appearance are the realistic rulings, it results that what will appear at the time of his appearance, peace be upon him, is contrary to what prevailed before the appearance.

How wide is the scope of new issues in our time that were not a subject of affliction in the time of presence and issuance of the text. At that time, there were no copyrights, no photography, no Internet, no audio-visual means, no industry and technology that included all aspects of life.

3- Additional description of the new:

The additional description of the new does not require more than the presence of rulings that were not before that part of the religion that is in the hands of the people, and since all Muslim sects believe in the coming of the promised day in which the One in authority will appear, even if they differ in his person, the emergence of new rulings that are unfamiliar to the followers of the schools of thought is corrective because What the Imam brings or demonstrates is described as a new religion. We do not know that describing what he, peace be upon him, brought as new was in addition to a true division, as perhaps it was in addition to the prevailing Islamic doctrines or some of them. The disparity in rulings between other schools of thought and the school of truth is very large. When the Imam, peace be upon him, appeared and the followers of other sects condemned him, the great difference between what appeared at his hands, peace be upon him, and what is prevalent among them would appear to them. This is justification for describing what appears at the hands of him, peace be upon him, as a new religion.

What brings this closer is that the vast majority of Muslims have come from the East and West, moving away from the school of truth represented by the school of Ahl al-Bayt, peace be upon them. The result was mixing truth with falsehood in a way that threatened the foundation of Sharia law and lost many of its rulings.

There are many narrations in which some of the Companions described the condition of the Muslims as saying that they had not preserved anything of what was during the time of the Messenger of God, may God bless him and his family and grant them peace.

On the authority of Anas bin Malik that he said: I do not know anything about what was during the time of the Messenger of God, may God bless him and grant him peace. It was said: prayer. He said: Haven't you lost what you lost in it? (1)

And that Abu Darda bears such testimony.

On the authority of Salem, he said: I heard Umm al-Darda’ say: Abu al-Darda’ entered upon me and he was angry. I said: What made you angry? He said: By God, I do not know anything about the nation of Muhammad, may God bless him and grant him peace, except that they all pray (2).

We do not want to say that they actually meant what they said and that nothing of the religion of the Messenger of God, may God’s prayers and peace be upon him and his family, remains accurate. Rather, they meant that the change was great.

If these are the words of the generation that came to know the Messenger of God, may God bless him and his family and grant them peace, then what is the situation after more than one thousand four hundred and twenty years have passed since the passing of the Messenger of God, may God bless him and his family and grant them peace? Rather, what is the situation after more time has passed until the appearance of the Imam, peace be upon him?

It could be that a number of our scholars are building on the proven legislative authority of the Imams, peace be upon them, which means the possibility of interest requiring the legislation of new provisions in the empty spaces for which provisions are legislated by their titles. It is not known that the right to legislate established by virtue of the legislative mandate established for them, peace be upon them, includes abrogating a ruling legislated by God Almighty from the beginning or through the implementation of an infallible one who preceded his legislative mandate. After believing in the establishment of his legislative authority, peace be upon him, there is no reason to believe in the absence of this right at the time of its appearance.

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(1) Sahih Al-Bukhari 1: 134.

(2) Sahih Al-Bukhari 1: 159.

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

The life of Imam Mahdi (peace be upon him) was threatened with death, and it was and still is threatened with death, so he must be careful and protect himself during the absence, and Imam Mahdi, in the face of the dangers facing him, must protect himself and beware of killing and what the oppressors will befall him in terms of hostility toward him, especially after knowing the oppressors. Imam Mahdi is the one who will destroy their thrones, he is the one who is destroying their structure, and he is the one who is removing their kingdom, so they must be hostile to him and be in the process of antagonizing him and killing him, so all that is necessary in return for this is caution except caution.

From the previous noticeable sentiments, you notice regarding Pharaoh and Moses (peace be upon him). As soon as Pharaoh felt and the priests told him that the one who would destroy your throne was Moses, what did he do? He exterminated all women and all children, so that his throne would not be annihilated and so that no one would be born who would annihilate his throne.

You will notice that this is one of the clear matters. If the oppressor realizes that someone wants to remove him, he will certainly kill him... He will certainly annihilate him.

Imam Mahdi, all the oppressors know this matter, which is that he will fill the earth with equity and justice just as it was filled with injustice and oppression. The Torah told it, the Gospel told it, the Psalms told it, and the Messenger of God told it, and they know that it is truthful even if they deny it, but their souls are certain of it.

With the oppressors knowing that Imam Mahdi is the one who will destroy their thrones, they will surely try to kill him, so what is firmness in return for this attempt to kill except caution? Is there anything other than caution in the face of this opposing will that calls for the killing of Imam Mahdi (peace be upon him)? It is necessary to be cautious, and it is caution in exchange for absolute fear, in exchange for absolute danger.

This caution is one of the matters that are in agreement with the mind and are judged by rational people. Every person who senses danger and understands the danger must be careful, otherwise he will be said to be a fool - and God forbid - the issue of caution in the face of danger is a rational, customary, and legitimate matter imposed by the Sharia in the face of definite danger, for that Imam Mahdi. In the position of caution, he disappears, and his absence is for caution.

I expressed this wisdom, and the noble narrations reported this wisdom, although some narrations expressed fear, but it is a fear of caution and a fear of determination, not a fear of cowardice and weakness. The Imam Mahdi shunned weakness and cowardice. He is never the bravest of people, for from what has been proven in the knowledge of the Imamate is that the Imam (peace be upon him) ) He must be the bravest of people. This is proven according to the rule of Imamate learned from evidential evidence, and the Imam Mahdi, since he is an Imam, is the bravest of people. Avoid fear arising from weakness, for it arises from cowardice and avoid that. In addition, the rules do not allow this meaning. He is the descendant of the brave, the son of the brave, and the descendant of the good and heroic, and the one born by masculinity and the brave cannot be weak. How could he be a coward, the brave son of the Commander of the Faithful, whose courage was recognized by his enemy and friend?! How could his son be a coward?!

Ibn Abi Al-Hadid, in his introduction to the explanation of Nahj Al-Balagha, explains the characteristics of the prince, may my soul be sacrificed for him, and among the characteristics of his courage is a strange statement in which he says: (As for Ali bin Abi Talib, he is the one whom every brave man turns to and whose name every hero calls upon, and he is the one who never fled and was never terrified by a battalion. He did not confront anyone without killing him, and he did not strike a blow that required a second, so he forgot those who came before him and wiped out those who came after him. His enemy bore witness to his courage and lack of fear.(1)

Likewise, Ibn Dāb had a nice treatise in the time of the Abbasids. However, he used to clarify and explain the contents of this treatise on the virtues of Ali ibn Abi Talib, the seventy virtues in which no one shared with him, specifically for the Commander of the Faithful (peace be upon him). He says: (And in his courage he did not kneel - meaning Ali never responded to anyone, and he never hit anyone in length without cutting him off, and he did not hit anyone in breadth without cutting him off. They mentioned that the Messenger of God (may God’s prayers and peace be upon him and his family) mounted him on a horse and said: May my father and mother be sacrificed for you, O Messenger of God. What do I have to do with horses when I do not follow them? No one and I will not flee from anyone.) (2)

Al-Mahdi is the son of such a character as the son of the Commander of the Faithful. Can he be afraid?! His fear is not a fear of cowardice, rather it is a fear of caution, a fear of firmness, a fear of a legal obligation upon him from God Almighty, so in the narrations this wisdom is made clear.

Among these - under the title of blessing - are two narrations, which I will explain:

Aban’s hadith on the authority of Imam al-Sadiq (peace be upon him) that the Messenger of God (may God’s prayers and peace be upon him and his family) said: (The boy must have an absence, so it was said to him: Why, O Messenger of God? He said, he fears killing (3). From the standpoint of fear of killing, it is an absence.)

In the hadith of Zurara on the authority of Imam al-Sadiq (peace be upon him), the Imam (peace be upon him) said: (The boy has an absence before he rises. I said: Why? He said: He fears slaughter for himself.) (4)

Therefore, the narrations show that the absence of the Imam is due to fear of slaughter, that is, caution, fear of slaughter and caution against killing and slaughter, which is a definite danger facing the Imam (peace be upon him).

This is the first wisdom, and this wisdom is not something to be condemned. Fear and caution are not something to be condemned. Rather, it is a matter of reason and custom, and even Sharia. Rather, it was done by the prophets before the Messenger of God (may God’s prayers and peace be upon him and his family) and the Messenger did it. Beware of the wise things that the prophets did was done by Moses. When he fled from his people, he fled from them in fear, not in my expression, but in the expression of the Qur’an (So I fled from you when I feared you, and my Lord granted me judgment) (5) Moses’ expression is flight in fear, but fear warns.

Likewise, the Messenger of God, may my soul be sacrificed for his sake, fled from his people and disappeared from them in the cave. For what? Was it cowardly fear?! Never beware of cowardice, for he is the most noble of human beings and the bravest of human beings. Beware of fear, hiding in the cave. Rather, his absence in the people of Abu Talib for three years and some months is a long period for the sake of caution.

So, the issue of beingware of backbiting regarding legal, rational, and emotional matters is made by rational people, and even by prophets, and there is no harm in that at all.

This wisdom was explained and stated by Sheikh Al-Mufid, the Sheikh of the Shiites, may God elevate his position, in his book, The Treatise of Backbiting, as well as the ten chapters - in chapters 75 and in the Treatise of Backbiting, Section Four, page 12 - he explained (may God have mercy on him) and said: If Ibn al-Hasan (peace be upon him) appeared, he would have destroyed the people. His blood, and wisdom did not require abandonment between him and them, so he had to disappear.

He explained in another place in the Epistle of Occultation: None of his forefathers (peace be upon them) was charged with carrying the sword when he appeared (6), so the Imam is charged and for this reason he must disappear due to the ultimate danger, except that the Imam of this time is the one referred to as having drawn the sword from the beginning of time and from The lapse of the aforementioned days is known to all people, and the jihad against the enemies of God when He appears, and the removal of taqiyyah from His saints, and His obligation to them for jihad, and that He is the Mahdi through whom God will reveal the truth and annihilate with His sword misguidance, so his absence is necessary for him to be absent, and it must be imposed on him as it was imposed on his fathers.

Likewise, Sheikh Al-Tusi, may God sanctify his soul, in the book of his absence, page 61, said (may God have mercy on him): If a person fears for himself, like Al-Mahdi (peace be upon him), his absence is obligatory and he must be hidden, just as the Prophet (may God’s prayers and peace be upon him and his family) hid himself sometimes in the people and other times in the cave, and there is no basis for that. Except for his fear of the dangers facing him.

Therefore, the issue of preserving oneself through concealment is one of the legal, rational, and customary matters that every rational person accepts, and whoever disagrees with it is said to be reckless in his position and foolish in his boldness, something that none of the rational people would do.

Thus, the issue of backbiting, the first wisdom in which is caution, which necessitates and calls for - and even obligates - the absence of the person being warned to preserve himself and preserve himself. Therefore, Imam Mahdi (peace be upon him) was absent in order to appear at the appropriate time, to show a superior hand, a hand that reaches, a hand that overcomes, a hand that appears. For all religions on earth, God willing.

So the first wisdom is inferred - apparently - with no problem from the perspective of reason and Sharia.

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

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

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

(4) Bihar Al-Anwar: 52/97.

(5) Al-Shu’ara’ (26): 21.

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

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

The first suspicion: There is no benefit from the Hidden Imam:

What is the benefit of the Hidden Imam? Note that it is necessary to impose a benefit for the appointment of the Imam, as the Shiites recognized that it is not possible to manage the affairs of the Islamic nation after the Prophet (may God’s prayers and peace be upon him and his family) except through the Imam, so his absence contradicts that.

Her answer: After the proof of his existence has been established (may God hasten his return), there is no room to inquire about his actions. Not realizing the benefit does not justify weakening the effects, and thus denying existence. In addition to its formative effect, and its unseen, intangible effect, the Shiite belief is that there is no blood money for the Imam, even if only for the sake of preserving the formative effect. Not to mention that there are a number of tangible and permanent effects based on the rule of kindness.

Accordingly:

The belief in the Mahdi is proven by frequency, and it must be accepted, because it is from the unseen, or from the point of view that the Prophet (may God bless him and his family and grant them peace) informed about it, and it is necessary to believe in the Prophet’s information (may God bless him and his family and grant them peace).

The second suspicion: The idea and its origin are psychological factors:

The idea of backbiting stems from the psychological repression that Shiites experience due to their persecution by unjust governments.

Their answer: The equivalent of this statement was said regarding the guidance of belief in God Almighty, when they said: The joke of believing in Him is a psychological matter, as (Freud) claimed. In addition, the slightest review of the vocabulary of the Mahdist system and its culture rejects this suspicion. Then what is the evidence for the origin of their claim? It can be said: The basis of their claim is the psychological influence against the Shiite doctrine, the expansion of its movement, and its increasing acceptance.

The third suspicion: absence of kindness:

The imam is kindness, meaning closeness to God Almighty, so how is it permissible to backbite kindness? As his matter must be apparent, kindness and backbiting do not coexist.

Their answer: The Shiites do not say: The Imam is inactive, and what contradicts kindness is obstruction, not absence, and there is a difference between them, and the effects have shown that the Imam is not inactive, but rather absent and narrow-minded souls do not perceive him, just as he has been likened to the sight not recognizing the sun when it is obscured by clouds and clouds, so does this mean Are we giving up its benefit during blocking? In addition, denying kindness would be ugly and contradictory if it was from God Almighty, but if it was because of the servants, then it was negligence on their part, and ugliness would return to them.

The fourth suspicion: Al-Mahdi will be born after that:

Accepting the idea of the Mahdi, except that he will be born after that, as is the opinion of the common people who relied on some narrations that he will be born at the end of time.

Their answer: The presence of this huge amount of narrations among them, although they do not mention the word (he will be born), but rather express (appear) at the end of time, and it is clear that appearance is an attribute preceded by concealment, hence the emphasis on the word (appearance) in the words of the infallible ones ( Peace be upon them), to prove that one of the attributes of the Promised One is absence, as indicated by (appearance) in their expressions.

The fifth suspicion: The idea of backbiting contradicts jurisprudential rulings:

Backbiting contradicts enjoining good, forbidding evil, and caring for the affairs of Muslims.

Their answer: Enjoining what is good and forbidding what is evil has conditions, and one of the conditions is that the commander should use the usual natural reasons, and the imam’s command requires that he enter into the context of the apparent command, for the Sharia has an apparent and hidden, and it was mentioned in the jurisprudence of crowding that the most important is given priority, so the importance of its concealment takes precedence over the command of enjoining what is good. Rather, this problem applies to Al-Khidr and the like. In addition, it is possible to combine backbiting with imperativeness, because what is meant is the backbiting of the identity, not the self.

The sixth suspicion: A group’s claim that they are the Mahdi requires rejecting the idea of the Mahdi:

Perhaps this Mahdi is also like that, as many have claimed that or been claimed for it, such as the Sudanese Mahdi, Muhammad ibn al-Hanafiyyah, Muhammad ibn Abdullah ibn al-Hasan, the Abbasids, and others.

Her answer: If this conjunction were fulfilled, it would be valid to invalidate many matters, such as justice, for example, as all the tyrants on earth claimed it. We judge scientists as ignorant, due to the large number of those who claim knowledge. The same goes for courage and generosity, as there is no generous quality that has not been claimed by someone who does not have it. In addition to a number of problems that Sheikh Al-Mufid (may God have mercy on him) mentioned and answered in his valuable book (The Ten Chapters on Backbiting).

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

This included many texts from their paths, which are of various types, including:

A - What explicitly includes this, such as the Sahih of Salman Al-Farsi (may God be pleased with him) who said: I entered upon the Prophet (may God’s prayers and peace be upon him and his family) and saw Al-Hussein bin Ali on his thigh, kissing his eyes and kissing his mouth and saying: “You are a master and the son of a master. You are an imam.” Bin Imam [brother of Imam] Abu Imams, you are the proof of God and the father of the proofs of nine of your descendants, the ninth of whom is their Qaim” (1).

In Mu’tabarat Ghayath bin Ibrahim, on the authority of Al-Sadiq Jaafar bin Muhammad, on the authority of his father Muhammad bin Ali, on the authority of his father Ali bin Al-Hussein, on the authority of his father Al-Hussein bin Ali (peace be upon them), he said: (The Commander of the Faithful (may God’s prayers and peace be upon him) was asked about the meaning of the saying of the Messenger of God (may God’s prayers and peace be upon him). And his family and peace be upon him: “I am leaving behind among you the two weighty matters, the Book of God and my descendants.” He said: “I, Al-Hasan, Al-Hussein, and the nine Imams from the progeny of Al-Hussein, the ninth of whom is the Mahdi and their Qaim. They will not depart from the Book of God and it will not depart from them until they are returned to the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace). ) His pelvis” (2).

B - What included his attribution to other imams from the descendants of Al-Hussein (peace be upon him), such as the Sahih of Abdul Salam bin Saleh Al-Harawi, who said: I heard Dibal bin Ali Al-Khuza’i saying: I recited to my master Al-Rida Ali bin Musa (peace be upon them) my poem, the beginning of which was:

Schools of verses devoid of recitation

And the house of a deserted neighborhood

When I finished saying:

The inevitable emergence of an imam

He distinguishes in us all right and wrong

It is based on the name of God and blessings

He rewards blessings and curses

Al-Rida (peace be upon him) cried intensely, then raised his head to me and said to me: “O Khuza’i, the Holy Spirit has spoken on your tongue with these two verses. Do you know who this Imam is, and when he will rise?” So I said: No, my lord, except that I heard of the emergence of an imam from among you who will purify the earth of corruption and fill it with justice (as it was filled with injustice). He said: “O Dabal, the imam after me is my son Muhammad, and after Muhammad his son Ali, and after Ali his son Al-Hassan, and after Al-Hasan his son Al-Hujjat Al-Qaim.” The one who is expected in his absence, the one who is obeyed in his appearance. If only one day remained in this world, God would lengthen that day until he came out and filled the earth with justice as it had been filled with injustice. But when? So, there is information about the time. My father told me on the authority of his father, on the authority of his fathers (peace be upon them), that the Prophet (may God’s prayers and peace be upon him and his family) was told: O Messenger of God, when will the Qaim emerge from your descendants? He said: Its likeness is like the Hour: “No one will bring it to light at its time except He. It is heavy in the heavens and the earth. It will not come to you except suddenly” (3).

Its counterpart is the aforementioned Sahih of Al-Rayyan bin Al-Salt, on the authority of Imam Al-Rida (peace be upon him), in which - on the authority of Imam Al-Mahdi (may God hasten his appearance) -: “That is the fourth of my children.”

As for the rest of the Muslims, many or most of them did not adhere to the fact that the Mahdi (may God hasten his appearance) was a descendant of Imam Hussein (peace be upon him). Yes, some of them may appear to be committed to that, who acknowledged the birth of Muhammad, son of Imam Hassan Al-Askari (peace be upon them) and considered him to be the promised Mahdi (peace be upon him). May God grant him relief) - as will come - but it is different from what is well known among them, so we did not consider it to be among the common ones.

As for their narrations, they are different, the most important of which are two types:

The first category: What includes that he (may God hasten his return) is one of the descendants of Al-Hussein (peace be upon him).

The second category: What includes that he (may God hasten his return) is one of the descendants of Al-Hasan (peace be upon him).

Of the first category:

1 - What they narrated on the authority of Hudhayfah (may God be pleased with him), who said: The Messenger of God (may God’s prayers and peace be upon him) addressed us, so the Messenger of God (may God’s prayers and peace be upon him) reminded us of what was to come, then he said: “If only one day remained in this world, God would lengthen that day.” Until God sends within it a man from my descendants whose name is my name.” So Salman Al-Farsi (may God be pleased with him) stood up and said, “O Messenger of God, which of your descendants?” He said: “He is my descendant,” and he struck Al-Hussein (peace be upon him) with his hand.

Al-Maqdisi Al-Shafi’i said: Al-Hafiz Abu Nu’aym narrated it in (Sifat Al-Mahdi) (4). It was also included by Muhibb al-Din al-Tabari al-Shafi’i (5).

2 - What was narrated by Al-Hafiz Abu Al-Hajjaj Yusuf bin Khalil Al-Dimashqi with his chain of transmission on the authority of Abu Saeed Al-Khudri... (The Messenger of God fell ill with an illness that he recovered from, so Fatima (peace be upon her) came in to visit him while I was sitting to the right of the Messenger of God (may God bless him and grant him peace). Then when She saw the weakness of the Messenger of God (may God’s prayers and peace be upon him) and she was choked with grief until tears appeared on her cheeks. Then the Messenger of God (may God’s prayers and peace be upon him) said to her: What makes you cry, Fatima?... We, the people of a household, have been given six qualities that were not given to any of the ancients. And none of the others realize it except us, the People of the House: Our Prophet is the best of prophets and he is your father, and our guardian is the best of guardians and he is your husband, and our martyr is the best of martyrs and he is Hamzah, your father’s uncle, and from us are the two grandsons of this nation and they are your sons, and from us is the Mahdi of the nation behind whom Jesus prays. Then he struck Hussein’s shoulder. Peace be upon him) and he said: Who is this, the Mahdi of the nation?

Al-Alusi said: (There was disagreement about his lineage. It was said: From the sons of Abbas bin Abdul Muttalib, and it was said: From the sons of Al-Hassan, but the more correct opinion is that he is from the sons of Al-Hussein) (7).

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(1) Perfection of Religion and Perfection of Blessing: 1/262.

(2) Perfection of Religion and Perfection of Blessing: 2/240-241.

(3) Perfection of Religion and Perfection of Blessing: 2/372-373.

(4) Aqd al-Durar fi Akhbar al-Muntazar: 46.

(5) See: Thakhir al-Uqabi fi Manaqib Dhuli al-Qirba: 162.

(6) Aqd al-Durar fi Akhbar al-Muntazar: 46.

(7) Purpose of Sermons: 77.

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

The noble narrations confirm that one of the sources of the knowledge of Ahl al-Bayt (peace be upon them) is a book by Ali (peace be upon him), and I believe that the book of Ali (peace be upon him) is two books: one is called the Mushaf of Ali, and the other is called the book or newspaper of Ali. They represent an aspect of the inheritance of the Prophets and the infallible Hujjat (peace be upon them).

As for the Qur’an of Ali (peace be upon him), its story is that (after the Prophet (may God’s prayers and peace be upon him and his family) traveled to the highest companion, Ali (peace be upon him) - who, according to a text from the Prophet, was the most knowledgeable of people about the Qur’an - sat in his house until the Qur’an was collected in a Qur’an in an organized manner. Descent, and not six months had passed since the death of the Most Noble Messenger (may God bless him and his family and grant them peace) except that Ali had finished the work of gathering and carrying it to the people on a camel... (1).

When he completed it, he went out to the mosque and showed it to them, but they refused to accept it, so the Imam (peace be upon them) hid it from them and said: “By God, you will never see it after this day of yours,” until God Almighty makes it appear at the hands of Imam Mahdi (peace be upon him) (2).

This Qur’an has two characteristics:

The first feature: It was arranged in the order of revelation, so its beginning was: Iqra, then Al-Muddaththir, then Nun, then Al-Muzzammil, then Tabit, then Al-Takwir, and so on until the end of the Meccan and Medinan ones. He transmitted it in perfection on the authority of Ibn Faris...(3).

In this way, it differs from the Qur’an in our hands, because the one we have today is arranged, not according to the revelation, as is clear.

There is no distortion in this, as there is no addition or omission in it. Rather, it is the same Qur’an that exists today, with the order of the verses and surahs differing according to the revelation.

Therefore, it was narrated that when Imam Mahdi (peace be upon him) brings it out, it will be difficult, as people will get used to a composition other than the one that Mahdi (peace be upon him) will bring out.

It was narrated that “When the Qaim of the family of Muhammad (peace be upon them) rises, he will set up carpets for those who teach the people the Qur’an according to what God (Glory be to Him) revealed, then it will be more difficult for those who have memorized it today, because it contradicts the composition” (4).

The second characteristic: It contains the correct interpretation that the Commander of the Faithful (peace be upon him) took from the Messenger of God (may God bless him and his family and grant them peace) on the authority of Gabriel (peace be upon him). The Commander of the Faithful (peace be upon him) wrote it with the verses, that is, as if he wrote the interpretation as a footnote to the Noble Qur’an. Or something like a footnote.

This is because the most knowledgeable of people about the Holy Qur’an is the Commander of the Faithful (peace be upon him), as it was narrated on the authority of Amer bin Wathilah, who said: The Commander of the Faithful (peace be upon him) addressed us on the pulpit of Kufa, so he praised and praised God, and reminded God of what he deserved, and prayed for his Prophet, then He said: “O people, ask me, ask me. By God, do not ask me about a verse from the Book of God unless I narrate to you what was revealed about it, day or night? Or in a position or on a path? Or in a plain or in a mountain? And about whom was it revealed? Is he a believer or a hypocrite? What do I mean by it, specific or general? And if you lose me, no one will tell you what I said...”(5).

As for the book or newspaper of Ali (peace be upon him), it was narrated on the authority of Imam al-Sadiq (peace be upon him): “We have what we do not need the people with, and the people will need us, and we have the newspaper seventy cubits with the handwriting of Ali (peace be upon him) and the dictation of the Messenger of God. May God’s blessings be upon them and their children. It contains all that is permissible and forbidden.”(6).

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

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

(3) Interpretation of Al-Mizan 12: 126.

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

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

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

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

The law:

It is a book that contains the names of all the Shiites, so the People of the House (peace be upon them) know their Shiites through it.

On the authority of a man from Banu Hanifa, who said: I was with my uncle, and he entered upon Ali bin Al-Hussein (peace be upon him), and he saw pages in his hands that he was looking at, and he said to him: What are these pages for, may I be made your ransom? He said: “This is the office of our Shiites.” He said: May I ask for permission? My name is in it?! He said: “Yes.” He said: “I am not reading, and my nephew is with me at the door. Do you allow him to enter so that he can read?” He said: “Yes.” So my uncle brought me in, and I looked at the book, and the first thing I attacked was my name, so I said: My name is the Lord of the Kaaba. He said: Woe to you, so where am I? I went through five or six names, then I found my uncle's name. Ali bin Al-Hussein (peace be upon him) said: “God took their covenant with us regarding our guardianship, that they would not increase or decrease. Indeed, God created us from the highest of the highest levels, and He created our Shiites from our clan, lower than that, and He created our enemy from a prisoner, and He created their saints from among them from lower than that” (1).

On the authority of Ibn Faddal, on the authority of Zarif bin Nasih and others, on the authority of the one who narrated it, on the authority of Hubabah al-Walabiyyah (2), she said: I said to Abu Abdullah (peace be upon him): I have a nephew and he knows your favor, and I would like you to inform me who are your Shiites? He said: “What is his name?” She said: I said: So-and-so, son of so-and-so. She said: So he said: “O so-and-so, bring me the law.” She brought a large parchment carrying it, so he spread it out, then looked at it and said: “Yes, here is his name and his father’s name” (3).

Signs:

1 - The People of the House (peace be upon them) have more knowledge than just counting the names of their Shiites. Indeed, the level of their knowledge is at the level described by some noble narrations, that if they wanted to know something, they taught it...

In (Basir al-Darajat) (4) on the authority of Abu Abdullah (peace be upon him), he said: “If the imam wants to teach, he knows.”

2 - It is very important that our names be in that newspaper, and this matter can only be achieved through our work being in accordance with their conduct and orders, as it is not enough in Shiism to merely claim.

On the authority of Muhammad ibn Muslim, on the authority of Abu Jaafar (peace be upon him), he said: “Do not let sects follow you, for by God, our followers are none other than those who obey God (Glory be to Him)” (5).

3 - The breadth of knowledge of the Ahl al-Bayt (peace be upon them), which the noble narrations refer to, motivates us to work in a way that pleases their hearts when we raise the records of our deeds to them, for they are the believers who see our deeds as stated in the noble verse, with the narrations explaining them.

On the authority of Abu Abdullah (peace be upon him): His saying: “Say, ‘Work, for Allah will see your work, and His Messenger and the believers’” [At-Tawbah: 105], he said: “They are the Imams, to whom the deeds of the servants will be presented every day until the Day of Resurrection” (6).

4 - Our Imam Mahdi (peace be upon him) has such knowledge that our news about him is not absent from us, so let us be responsible towards our Lord, the Master of the era and time.

In the letter of Imam Mahdi (peace be upon him) to Sheikh Al-Mufid (may God have mercy on him): “Even though we are proud of our place remote from the dwellings of the oppressors..., we are well aware of your news, and nothing of your news escapes us, and our knowledge of the humiliation that befell you....” (7).

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

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

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

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

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

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

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

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

Sheikh Al-Tusi (may God have mercy on him) 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 over it just as it is not permissible for a disagreement to occur over the other..., until the end of his words (1).

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 friend” (2).

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...” (3).

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...”(4).

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.

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

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

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

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

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

Al-Shareed is one of the titles of Imam Mahdi (may God hasten his honorable appearance), and this title was mentioned many times by the Imams (peace be upon them), especially the Commander of the Faithful and Imam Al-Baqir (peace be upon them).

It was reported that when the Commander of the Faithful (peace be upon him) arrived, his son Al-Hassan would say: “Welcome, son of the Messenger of God,” and when Al-Hussein arrived, he would say: “May my father be sacrificed for you, O father of the best of slaves.” So it was said: O Commander of the Faithful, why do you say this to Al-Hasan? And this is for Hussein? Who is the son of the best slaves? He said: “That deceased, the fugitive, the fugitive (M. H. M. D.), this son of Al-Hasan bin Ali bin Muhammad bin Ali bin Musa bin Jaafar bin Muhammad bin Ali bin Al-Hussein - and he placed his hand on the head of Al-Hussein (peace be upon him)” (1).

On the authority of Abd al-Ala bin Husayn al-Thaalabi, on the authority of his father, he said: I met Abu Jaafar Muhammad bin Ali (peace be upon them both) during Hajj or Umrah, and I said to him: I have grown in age and my bones have weakened, so I do not know whether my meeting with you will be valid for me or not? So make a covenant with me and tell me when will the relief be? He said: “The one and only fugitive, separated from his family, separated by his father, who is called his uncle, is the owner of the banners, and his name is the name of a prophet.” So I said: “Promise me,” so he called for a letter or parchment and wrote to me in it. (2)

On the authority of Abu al-Jaroud, on the authority of Abu Ja`far Muhammad ibn Ali (peace be upon them), that he said: “The owner of this matter is the vagabond who is separated from his father, nicknamed ‘uncle’ by his family, whose name is the name of a prophet” (3).

(The meaning of the fugitive is the one who was expelled by these people, who did not take proper care of him and did not know his value and rights, and were not grateful for this blessing. Rather, the early ones sought to eliminate him, and their successors sought to deny him and deny his existence verbally and verbally.) (4).

He (peace be upon him) said to Ali bin Mahziyar when he met him: “My father (peace be upon him) made a covenant with me that I would never settle on the earth except that I would hide it and the farthest corners of it as a secret for my command, and to protect my place from the machinations of the misguided and rebellious people from the events of the misguided nations, so he cast me to the high sands. The land has come, and I am waiting for the end at which the matter will be solved and the panic will be cleared... So, my son, you must adhere to the fears of the earth and follow its farthest reaches, for every guardian of the saints of God (Glory be to Him) has a confronting enemy and a opposing opponent...” (5).

On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), he said: “When Salman (may God be pleased with him) entered Kufa and looked at it, he mentioned what would be its affliction and even mentioned the rule of the Umayyads and those after them. Then he said: If that is the case, then stay in the protection of your homes until the pure (6) the pure son of the pure, the purified, the one who is backbiting, the fugitive, the fugitive, appears” (7).

Second name: Grimm:

It is one of his special titles for him (peace be upon him), and the debtor means the creditor and the lender, and it is also used to mean the debtor and the lender, and this title is used out of piety, just as the title (the boy) is used for him (peace be upon him), so the Shiites used to give this title to him, if they wanted to send money to him. Or to one of his agents, and also when they bequeath something to him, or want to take money from others, because he (peace be upon him) had money in the possession of farmers, merchants, and masters of crafts and industries...

Al-Allamah Al-Majlisi (may God have mercy on him) said: (It is possible that what is meant by the debtor is the second meaning - that is, the debtor -, due to the similarity of his (peace be upon him) condition to the condition of the debtor who flees from people for fear that they will demand him, or in the sense that people are asking for him (peace be upon him). For the sake of taking the laws and rulings while escaping them out of piety, he is the hidden rival, may God’s prayers be upon him... (8).

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

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

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

(4) Muntaha Al-Amal 2: 704.

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

(6) That is, if the Imam appears, it is necessary to wage jihad before him, and this is what Imam al-Baqir (peace be upon him) stated in another narration in which he says: “So be the protectors of your homes, and stay as long as we can. If the one who moves us moves, run to him even if you crawl.” (Al-Ghaiba by Al-Numani) : 271/Chapter 14/H 24).

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

(8) See: Muntaha al-Amal 2: 705.

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

There is no doubt that the Holy Qur’an represents the most important sources of Islamic legislation. Rather, it is the general constitution for all areas of life, including areas of faith, and this matter does not need explanation.
But the important thing is: The fact that the Qur’an is like this does not mean that understanding it and benefiting from it in some specialized field is available to everyone who claims knowledge or has read in the Qur’an. Rather, that is something that God Almighty has singled out for some people, and there is no doubt that He is at the forefront of them - in fact, no one can be compared to them. - They are the Imams (peace be upon them), and this is confirmed by many noble narrations.
On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), he said: “We are firmly rooted in knowledge, and we know its interpretation” (1).
Therefore, one of the most important mistakes that common jurists made was their interpretation of the Qur’an and their attempt to understand it without referring to the People of the House (peace be upon them), and this is what caused confusion in their jurisprudence, beliefs, and even their morals and behaviors, which is what some noble narrations reveal.
And this mistake that the common people fell into, they will fall into and others will fall into at the time of appearance, so some of those who claim knowledge of the Qur’an will misinterpret the Imam Mahdi (peace be upon him) in an attempt to reject his movement and distance people from following him, and the Imam (peace be upon him), after he gives the argument to them, does not He finds a way out of fighting them, and this is a rational and even Islamic matter, and he (peace be upon him) will not be held accountable for it, after they work to fight the Imam with weapons.
Noble narrations have mentioned this temptation and named some of those who will fall into it:
On the authority of Al-Fudayl bin Yasar, he said: I heard Abu Abdullah (peace be upon him) say: “When our Qaim rises, he will be greeted by people’s ignorance more severely than the Messenger of God (may God’s prayers and peace be upon him and his family) received him.” (From the ignorant people of pre-Islamic times.) I said: How is that? He said: “The Messenger of God (may God’s prayers and peace be upon him and his family) came to the people while they were worshiping stones, rocks, sticks and carved wood, and when our Qaim rises, he comes to the people and all of them interpret the Book of God to him and use it as evidence.” Then he said: “By God, his justice will enter upon them the insides of their homes.” It also enters the free and the cold” (2).
One of the most important sects that the noble narrations mentioned would object to Imam Mahdi (peace be upon him) is the Al-Batriyya sect, and because this sect has caused strife today before its appearance, then it is good for us to get to know it in detail:
Al-Batriyyah:
It appears from the noble narrations that they are an ideologically deviant line, as they They do not disavow the enemies of Imam Ali (peace be upon him), and they amended the matter of the Ahl al-Bayt (peace be upon them) not to disavow their enemies, and they have historical roots that extend to the time of Imam Zayn al-Abidin (peace be upon him). For further clarification, we quote what Sheikh Al-Saduq reported:
(The patriarchy - with the ḍamma of the unified ba’ and the sukun of the dual ta’ in the superficial and the broken ra’ -, and the ratio is trivial. They are a sect of the Zaydiyyah who allow the preferable to the virtuous. They say: Abu Bakr and Omar are two imams, even if the nation made a mistake in pledging allegiance to them in the presence of Ali (peace be upon him), but it is a mistake. It did not reach the point of immorality, and they stopped at Uthman, and called for the guardianship of the Commander of the Faithful (peace be upon him), and they saw the exit with the wombs of the sons of Ali (peace be upon him), and in that they went to enjoin good and forbid evil, and they supported everyone who left among the sons of Ali (peace be upon him). Peace be upon him) when he emerged from the Imamate, and they were the companions of Kathir al-Nawa, al-Hasan bin Salih bin Hayy, Salim bin Abi Hafsa, al-Hakam bin Utaiba, Salamah bin Kuhail, Abu Yahya al-Hadrami, and Abu al-Miqdam Thabit bin Hormuz al-Haddad.
Al-Kashshi narrated with his chain of transmission on the authority of Abu Basir Al-Salam) says: “Al-Hakam bin Utaiba, Salamah, Kathir al-Nawa, Abu al-Miqdam and al-Tammar - meaning Salem bin Hafsa - misled many of those who went astray, and they are among those whom God Almighty said: “And among the people are those who say, ‘We believe in God and in the Last Day,’ but they are not assured.” From where? [Al-Baqarah: 8]»(3).
He also narrated with his chain of transmission on the authority of Sudair, who said: I entered upon Abu Ja`far (peace be upon him) and with me were Salama bin Kuhail, Abu al-Miqdam Thabit al-Haddad, Salim bin Abi Hafsa, and many of the wrathful, and a group of them, and with Abu Ja`far (peace be upon him) His brother Zaid bin Ali (peace be upon him). They said to Abu Jaafar (peace be upon him): We will take charge of Ali, Hassan, and Hussein and disavow our enemies. He said: “Yes.” They said: So we will take over Abu Bakr and Omar and disavow our enemies. He said: So Zaid bin Ali (upon him be peace) turned to them. Peace be upon her) and said to them: Do you disavow Fatima (peace be upon her) by abandoning our command to leave God alone? On that day they were called disavowal (4).
He narrated with his chain of transmission on the authority of Ibn Abi Umair, on the authority of Saad al-Jallab, on the authority of Abu Abdullah (peace be upon him), who said: “If the slaughter were one row from the east to the west, God would not have strengthened their religion”(5))(6).
In Bihar Al-Anwar by Allama Al-Majlisi (may God have mercy on him): Abu Al-Jaroud narrated, on the authority of Abu Jaafar (peace be upon him), in a long hadith that he said: “When Al-Qaim (peace be upon him) rises, he will march to Kufa, and a few ten thousand people will emerge from it, called Al-Bataariyya, wearing weapons. They say to him: Go back to where you came from, we have no need of the Banu Fatima, so he puts the sword among them until he kills the last of them (7).
Assuming that this narration is proven, it contains the following:
1 - The narration talks about people who are ideologically deviant, as the narration called them the Petariyya, and they are a sect of the Zaidis who say by text that the Commander of the Faithful (peace be upon him), Al-Hussein, and Zain Al-Abidin (peace be upon them) is given only, and they claim that the Imamate After them, there is a consultation regarding the sons of Al-Hassanin for those of them who rise up with the sword.
2 - This sect supports people who usurped the rights of the People of the House (peace be upon them) and removed them from their ranks.
3 - These people who were killed by Imam al-Hujjah (peace be upon him) raised weapons in his face and rejected his call and did not listen to him.
4 - These are not men of knowledge and scholars, but rather they are ignorant of the nation. The narrations express the religious scholars as narrators of the hadith. In the signature of the Imam, Al-Hujjah (peace be upon him): “As for the incidents that occur, refer in them to the narrators of our hadith, for they are my proof upon you, and I am God’s proof upon them.” (8).
5 - From here it becomes clear that the claim of killing Imam al-Hujjah (peace be upon him) by religious scholars is a false claim that stems from ignorance of the expressions of the narrations, so the proponents of this claim have fallen into compound ignorance. (1)
Basa’ir
al-Darajat: 223 and 224/Chapter on the Imams (peace be upon them) that they are firmly rooted in knowledge.../H 5.
(2) Al-Ghaybah by Al-Numani: 307/Chapter 17/H 1.
(3) Ikhtiyar Ma’rifat al-Rijal 2: 509/H 439.
(4) Ikhtiyar Ma’rifat al-Rijal 2: 504 and 505/h 429.
(5) Ikhtiyar Ma’rifat al-Rijal 2: 499/H 422.
(6) Who does not have the presence of the jurist, 4: 544 and 545.
(7) Bihar Al-Anwar 52: 338/h 81, from Al-Irshad 2: 384.
(8) Kamal al-Din: 484/Chapter 45/H 4.

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

The beginning of the minor occultation period was fraught with questions about the existence of Imam Mahdi (may God hasten his return) and what was connected to him, and it was shrouded in extreme secrecy, due to the lack of interest in identifying him or his location. If there was an interest in meeting him, then there was no need to meet him or indicate him. However, the name of Imam Mahdi (may God hasten his appearance) was not a mystery to the various Islamic sects, and as the authorities pursue his person (may God hasten his appearance), they notice two aspects:

The first: Knowing the time of his birth (may God hasten his appearance), since with the neglect of knowing its time, she cannot naturally withdraw her campaigns against him.

Second: Identifying his person by his name, because without it she cannot confront Imam Mahdi (may God hasten his appearance) and fight him, due to the possibility that the Mahdi was born or not. The clarity of the name gives him both a legal and social personality, and ignorance of him and his form gives him ambiguity that makes the authority confused about Searching for it, and adapting this mystery with awe and a feeling of helplessness towards it.

It is possible - and as confirmed by events - that what is meant by concealing the name is concealing the person himself and concealing his birth from his enemies. Accordingly, there is one obligation to conceal, which relates to birth and the name together, as they express an authentic meaning. Al-Himyari and Al-Ash’ari asked Muhammad bin Othman Al-Amri - the second ambassador of Imam Al-Mahdi (may God hasten His relief) - to inform them about the name of Imam Mahdi (may God hasten his relief), and he said to them: You are forbidden from this (1).

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

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

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

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

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

Source: Ambassadors of Imam Mahdi (may God hasten his return) between facts and illusions

Responses to the opinions of Ahmed Amin and the social school about the ambassadors of Imam Mahdi (may God hasten his return).

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

It was mentioned in the supplication that followed the visit of the Yassin family: “O God, bless Your proof in Your land... and Your perfect word in Your land...” (1).

What is the meaning of the perfect Word of God?

For many of the meanings of the words of supplications and visits, we need a careful review of the Holy Qur’an and contemplation of its verses until its hidden treasures are opened, so that we can understand from them the meanings of those supplications or visits.

Our position is like this, for (the perfect word) is a great position among the stations of Imam Mahdi (peace be upon him), and in order to understand this position and some of its effects, let us return to the Holy Qur’an.

The Holy Qur’an describes the Prophet Jesus (peace be upon him) as a word from Him, and the Mighty One says: “When the angels said, ‘O Mary, God is giving you good news of a word from Him. His name is the Messiah, Jesus, the son of Mary, eminent in the world Oh, and the Hereafter, and of those brought near. (Al Imran: 45).

The Prophet Jesus (peace be upon him) is a word... a word from God Almighty... and he reached a great position with this word! Do you know what this place is? It is what the Almighty said in his dear book:﴿ When God said, O Ayes, the son of Mary, I remember my blessing to you The book, the wisdom, the convergence, and the Gospel, and when you create the clay as the goodness And the lepers, by My permission, and when you brought forth the dead by My permission, and when I restrained the Children of Israel from you when you brought to them clear proofs. Then those of them who disbelieved said, This is nothing but clear magic.” (Al-Ma’idah: 110).

These great stations were achieved by the Prophet Jesus (peace be upon him) because he was a word from God Almighty.

So, what is the position of (the perfect word of God)!?

Imam Mahdi (peace be upon him) is not just a word, but rather a complete word from God Almighty. It is no wonder then if the narratives tell us that the Prophet Jesus (peace be upon him) will pray behind Imam Mahdi (peace be upon him) (2). There is no delusion or wonder.

Some noble verses have indicated the reason for the completion of the word. The Almighty said: “And the word of your Lord has been completed in truth and justice. There is no altering His words, and He is the Hearing, the Knowing” (Al-An’am: 115).

(...The completion of the Divine Word is achieved by the utmost honesty, which is the end of theoretical wisdom, and by the utmost justice, which is the end of practical wisdom. When a person reaches the utmost levels of honesty and jurisprudence, all truths are revealed to his sacred heart. And when he reaches the utmost levels of justice, he is the perfect Word of God... )(3).

The positions of the word:

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

Divine support by angels:

This is what the verse refers to as “I strengthened you with the Holy Spirit.”

This position was proven for Imam al-Mahdi (peace be upon him), on the authority of Abu Hamza al-Thumali, who said: I heard Abu Jaafar Muhammad bin Ali (peace be upon them) saying: “If the Qaim of the family of Muhammad (may God’s prayers and peace be upon him and his family) had emerged, God would have helped him with the appointed angels, the companions, the descendants, and the cherubim.” Gabriel will be in front of him, Michael will be on his right, and Israfil will be on his left, and the terror will walk a month’s journey in front of him and behind him and on his right and left, and the angels who are close to him will follow his example...”(4)

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(1) Al-Ihtijaj 2: 318.

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

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

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

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

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

1 - Divine support through angels:

This is what the verse refers to as “I strengthened you with the Holy Spirit.”

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

2- Talking in the cradle:

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

3 - Teaching the heavenly books:

“And when I taught you the Book and the wisdom and the Torah and the Gospel,” and this matter was confirmed for all of the People of the House (peace be upon them). On the authority of Abu Abdullah (peace be upon him) he said: “The Book of God contains information about what came before you and information about what comes after you and a separation of what is between you, and we know it” (3) .

Imam Mahdi (peace be upon him) will translate this knowledge in several forms, including what was reported from Imam al-Baqir (peace be upon him): “...For he is called the Mahdi because he guides to a hidden matter. He extracts the Torah and all the other books of God from a cave in Antioch, and judges between the people of the Torah according to the Torah. And between the people of the Gospel by the Gospel, and among the people of the Psalms by the Psalms, and among the people of the Criterion by the Criterion...”(4).

4- The return of some of the dead:

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

5- The children of Israel refrained from doing so:

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

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

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

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

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

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

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

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

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

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

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

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

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

We include this type in several points:

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

2- The most beautiful forehead, meaning that his blessed forehead is wide and clear, with its light and splendor shining.

3 - The Most High of the Eyebrows, meaning that his blessed eyebrows are long, round, thick with hair in their middle, and meeting at their inner edges. They are higher than the eyes, and their height is attributed - and God knows best - to the fact that his eyes are sunken.

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

5 - The canal of the nose, the cannula in the nose: its length and precise tip, with a hump in its middle (8), meaning that his blessed nose has some length, a convexity in the middle, and a fine end, which are the characteristics of a beautiful nose.

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

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

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

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

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

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

The first mole: a mole on his right cheek, which the narrations expressed as a mark on his face, or a mark on his face, or a mole on his head.

The second mole: a mole on his right thigh, which is explicitly mentioned in the narrations.

The third mole: a mole on his left shoulder, which the narrations expressed as follows: “A mole between his shoulders on his left side, and under his left shoulder is a leaf like an ace.” The myrtle leaf is the size of a knot on one’s fingers, oval in shape, so the color of this mole is distinct from the color of Skin: light coffee colour.

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

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

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

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

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

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

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

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

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

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

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

We must first point out a general observation, which is that searching for wisdom from the occultation of Imam Mahdi (peace be upon him) is not a matter of interfering in revealing what is unseen, or knowing what God has concealed, so that the matter would be interference in what God has designated for Himself in terms of planning and wisdom. But as a matter of knowing the issue of backbiting related to man, just as the wisdom behind the issue of creation in what is related to man is worship, so we search for backbiting in the wisdom related to man.

The natural approach to discovering this wisdom and getting closer to it is to search for the reason for the backbiting because it constitutes the direct factor in knowing the reasons for the backbiting, knowing that knowing the reasons does not necessarily mean knowing the wisdom and complete reason for the backbiting.

Therefore, we must differentiate between reason and wisdom. For example, the reason for building the school is the engineer, but the wisdom behind the building is something else, just as Adam’s exit from Paradise was due to his eating from the tree. However, there is wisdom in that exit as is known, and it may overlap. Wisdom is accompanied by reason in some examples, except that there must be a distance separating them.

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

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

Al-Sayyid Al-Murtada affirmed: “The reason for his absence is that the oppressors feared him and prevented him from disposing of what was entrusted to him to manage and dispose of it.. So if something prevents him from achieving what he wants, the obligation of assuming the Imamate is waived from him, and if he fears for himself, his absence is obligatory and he must remain hidden” (Al-Murtada’s Messages 2/ 295)

Al-Tusi limited the reasons for backbiting to fear, saying: “There is no reason preventing him (peace be upon him) from appearing except his fear for himself from being killed, because if it had been other than that, he would not have been justified in concealing himself, and he would have endured hardships and harm, for the positions of the imams, as well as the prophets, are only magnified by their endurance.” Great hardships for God’s sake” (Al-Ghaiba, p. 329).

It is clear that the specificity that these notables pointed out about the Mahdi, not other imams, is that he is the last of them, and therefore, concealing him until he is able to carry out his role is more important than his appearance and killing him without achieving his goal.

Accordingly, all of the above reasons revolve around the general circumstances that accompanied the absence and do not talk about the complete cause or the final wisdom because it is one of the unseen matters that God Almighty alone specializes in. Therefore, it is mentioned in the narratives that the absence is one of the divine secrets that are hidden from us, and it is not possible to recognize it. Except after the appearance of the Imam (may God hasten his appearance), Sheikh Al-Saduq narrated: On the authority of Ahmed bin Ishaq bin Saad Al-Ash’ari, he said: I entered upon Abu Muhammad Al-Hasan bin Ali (peace be upon them) and I wanted to ask him about the successor after him, so he said to me, beginning: “Oh Ahmed bin Ishaq, God, Blessed and Almighty, has not left the earth since the creation of Adam (peace be upon him) and will not leave it until the Hour arises as God’s proof against His creation. Through Him, He repels calamity from the people of the Earth, with Him rain descends, and with Him He brings forth the blessings of the Earth... Oh Ahmed. Ibn Ishaq: This is a matter from God’s command, a secret from God’s secret, and an unseen from God’s unseen, so take what I have given you, conceal it, and be among those who are thankful, so that you will be with us tomorrow in the heavens.” (Kamal al-Din wa Tamam al-Ni`ma: 384-385)

Sheikh Al-Saduq narrated on the authority of Abdullah bin Al-Fadl Al-Hashimi, who said: I heard Al-Sadiq Jaafar bin Muhammad (peace be upon them) saying: “The owner of this matter will have an inevitable occultation, which every false person will doubt.” So I said: Why have I been made your ransom? He said: “For a matter that we were not authorized to reveal to you.” I said: What is the reason behind his absence? He said: “The aspect of wisdom in his occultation is the aspect of wisdom in the occultations of those who preceded it from the proofs of God Almighty mentioned. The aspect of wisdom in that is not revealed until after its appearance, just as the aspect of wisdom was not revealed in what al-Khidr (peace be upon him) came to him of breaching the ship, killing the boy, and erecting the wall.” To Moses (peace be upon him) until the time of their separation.

O Ibn Al-Fadl: This matter is a command of God Almighty, a secret of God’s secret, and an unseen of God’s unseen, and when we know that He (the Almighty is Wise) is Wise, we will believe that all of His actions are wisdom, even if their face is not revealed.” (Kamal al-Din wa Tamam al-Ni`ma: 481) -482)

If we look at it in its entirety, the narration to which the questioner referred, we find that it combines the two matters. Between the circumstances of the backbiting and the circumstances that constituted the reasons for the backbiting, and between the command not to ask about the wisdom and the complete reason for it being a matter of the unseen, as it was stated in the narration on the authority of Ishaq bin Yaqoub that it was answered from the sacred side by Muhammad bin Othman: “As for the reason for the backbiting that occurred, it is God Almighty says: “O you who have believed, do not ask about things that, if made clear to you, would trouble you.” Indeed, there was not one of my fathers without a pledge of allegiance to the tyrant of his time falling on his neck, and I will leave when I leave and no pledge of allegiance to any of the tyrants will be on my neck. As for the way to benefit from me in My absence is like benefiting from the sun when it is hidden from sight by the clouds, and I am a security for the people of the earth just as the stars are a safety for the people of the sky, so close the doors of asking about what does not concern you, and do not be burdened with what you have sufficed, and increase your supplication for hastening your relief, for that is your relief, and peace be upon you, O Ishaq bin Yaqoub and upon him. "Whoever follows guidance"

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

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

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

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

Among these narrations: Sahih Zurara. Al-Kulayni (may God have mercy on him) narrated on the authority of Muhammad ibn Yahya, on the authority of Ahmad ibn Muhammad, on the authority of Al-Hasan ibn Mahboob, on the authority of Hisham ibn Salem, on the authority of Zurara, who said: I said to Abu Jaafar (peace be upon him): Tell me about knowledge Is the imam among you obligatory for all of creation?

He said: “Indeed, God (Almighty and Majestic) sent Muhammad (may God’s prayers and peace be upon him and his family) to all people as a messenger and proof of God over all of His creation on earth. So whoever believes in God and Muhammad is the Messenger of God and follows him and believes in him, knowing the Imam is obligatory for him among us, and whoever does not believe in God and His Messenger He did not follow him, did not believe him, and did not know their rights. So how is it obligatory for him to know the Imam when he does not believe in God and His Messenger and does not know their rights?!

He said: I said: What do you say about whoever believes in God and His Messenger and confirms His Messenger in everything that God has revealed, these people must truly know you?

He said: “Yes, don’t these people know so-and-so and so-and-so?”

I said: Yes.

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

Among them is the Sahih of Muhammad bin Muslim. Al-Kulayni (may God have mercy on him) narrated it on the authority of Muhammad bin Yahya, on the authority of Muhammad bin Al-Hussein, on the authority of Safwan bin Yahya, on the authority of Al-Alaa bin Razin, on the authority of Muhammad bin Muslim, who said: I heard Abu Jaafar (peace be upon him) say: « Everyone who follows God (the Almighty, the Most Majestic) in a form of worship in which he exerts himself and does not have an imam from God, then his effort is not accepted, and he is lost and confused, and God is appalled by his deeds, and his likeness is like a sheep that strayed from its shepherd and its flock, so it attacked going and coming that day, and when night fell, it saw a flock of sheep with its shepherd. So she longed for her and was deceived by her, so she spent the night with her in her paddock. When the shepherd led away his flock, she denied her shepherd and her flock, so she attacked in confusion, seeking her shepherd and her flock. So she saw sheep with their shepherd, so she longed for them and was deceived by them, so the shepherd shouted to her: Follow your shepherd and your flock, for you are lost, confused about your shepherd and your flock. So, she attacked, frightened, confused and lost, without a shepherd to guide her to her pasture or bring her back, and then she is like that when the wolf seizes her farm and devours it. Likewise, by God, O Muhammad, whoever of this nation does not have a visible and just imam from God (Glory be to Him) will become lost and lost. And if he died in this state, he died a death of disbelief and hypocrisy...” The report (2).

Although it is possible to doubt the possibility of relying on this narration, it represents to the one who does not know his imam a lost sheep that the wolf is lurking about, and the believer in this time of absence is in this condition, because he is unable to reach his imam. This may make it evidence of a desire to specify the time of presence when it is possible to communicate with the Imam (peace be upon him), but the narration is not devoid of a possible and good-level indication of the necessity of the presence of an Imam at every time.

Al-Kulayni has quoted in this chapter (3) (14) narrations, some of which have no evidence for the alleged narration, such as the last narration, which is what he narrated with a weak chain of transmission in which Mu’alla bin Muhammad (4) said, on the authority of Abu Abdullah (peace be upon him), who said: “Abu Jaafar said: (peace be upon him): Abu Abdullah Al-Jadali entered upon the Commander of the Faithful, and he (peace be upon him) said: O Abu Abdullah, shall I not inform you of the words of God (Almighty and Majestic): “Whoever brings a good deed will have better than it, and they will be safe from fear on that Day. * And whoever brings an evil deed So their faces were cast into the Fire. Will you be rewarded for anything other than what you used to do? (An-Naml: 89 and 90)

He said: Yes, O Commander of the Faithful, may I be sacrificed for you.

He said: “The good thing is to recognize guardianship and our love for the People of the House, and the bad thing is to deny the guardianship and hate us for the People of the House.” Then he recited this verse to him (5).

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

And the ninth novel as well.

And the eighth novel as well; Because it was stated in it: “Whoever from this nation does not have an imam from God (Glory be to Him) who is apparent and just has become lost and lost...”(6), and the imam has been restricted to the title (al-Zahir), and this does not apply to the twelfth imam in The time of absence.

And the seventh novel: It was stated in it: “God refused to cause things to happen except through reasons, so He gave everything a reason, and gave every reason an explanation, and gave every explanation knowledge, and gave every knowledge a speaking door, which those who knew it knew, and those who did not know about it, ignorant of it. That is the Messenger of God (may God’s prayers and peace be upon him and his family). And we (peace be upon him)” (7).

There is no significance to it, in addition to the fact that it was sent.

In the sixth also, nothing was mentioned in it except the command to follow the Messenger (may God bless him and his family and grant them peace) and his family (peace be upon them), and the reference to linking obedience to the ruler with obedience to the Messenger.

Rather, the first, and in it: May I be made your ransom, so what is knowing God?

He said: “Belief in God (the Mighty and Majestic), and belief in His Messenger (may God bless him and his family and grant them peace), loyalty to Ali (peace be upon him), trust in him and the Imams of Guidance (peace be upon them), and disavowal to God (the Mighty and Majestic) of their enemy. This is how God (the Mighty and Majestic) is known. »(8).

The fifth only spoke about the first five imams.

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(1) Al-Kafi (Part 1 / pp. 180 and 181 / Chapter on knowing the Imam and responding to him / H. 3).

(2) Al-Kafi (Part 1 / pp. 183 and 184 / Chapter on Knowing the Imam and Referring to Him / H. 7).

(3) Chapter on knowing the Imam (peace be upon him) and responding to him.

(4) See: Dictionary of Rijal al-Hadith (vol. 19/pp. 279-282/No. 12536 and 12537).

(5) Al-Kafi (Part 1/p. 185/Chapter Knowing the Imam and Referring to Him/H. 14).

(6) Al-Kafi (Part 1 / pp. 183 and 184 / Chapter on Knowing the Imam and Referring to Him / H. 8).

(7) Al-Kafi (vol. 1/p. 183/Chapter Knowing the Imam and Referring to Him/H. 7).

(8) Al-Kafi (vol. 1/p. 180/Chapter Knowing the Imam and Referring to Him/H. 1).

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

Before going into an explanation of the reasons for Imam Mahdi (may God hasten his appearance) choosing Baghdad as the location of his embassy, we point out some historical scenes around Samarra, the place of birth of Imam Mahdi (may God hasten his appearance) and the reason for his leaving it.

Historical texts indicated that Samarra was for more than half a century the capital of the Abbasid Caliphate, and it became the flower of countries and the pearl of crowns. No king was more beautiful, nor greater, nor more beautiful than it. But it turned into ruin as soon as the Abbasid Caliphate moved from it to Baghdad, and its spring was flooded all at once, and nothing remained of it. Except for the place of the occultation of Imam Mahdi (may God hasten his return), the graves of his father and grandfather, and another distant place called: Karkh Samarra, and the rest of that is desolation that makes anyone looking at it desolate.

During that period, eight of the Abbasid caliphs took control of Samarra, starting with Al-Mu'tasim, where he moved there in the year (227 AH), and after him pledged allegiance to Al-Wathiq until the year (232 AH), and then Al-Mutawakkil until the year (247 AH), when the Turks killed him after a red night full of entertainment and drinking, and he pledged allegiance to Al-Muntasir remained in the caliphate for six months and two days, then Al-Musta'in came after him in the year (248 AH) until he deposed himself in the year (253 AH) and Al-Mu'tazz Billah sat in his place. Then the Turks deposed him in the year (256 AH) and pledged allegiance to Al-Mu'tamid until the year (279 AH), after which they installed Al-Mu'tadid in Baghdad, and with him It was the end of the capital, Samarra.

These caliphs were famous for their amusement, wine, and bickering, with the exception of Al-Muhtadi, who was the best of them in doctrine and the most beautiful of their ways, and he was among the Abbasids like Omar bin Abdul Aziz was among the Umayyads.

The reason for al-Mu'tasim's construction of the city of Samarra is that he saw the crowding of loyalists in his army and his commanders, as well as the crowding of the Turks, Moroccans and Farghna in the capital, Baghdad, and their exposure to harm to the people, and their lack of care for good behavior towards the people. He decided to build Samarra and then transferred the caliphate and the army to it, and he actually moved there in the year ( 220 AH).

As for the characteristics for which the caliphs were famous, it was mentioned that some of them were famous for their strength and others for their weakness. So the commanders took up residence in the capital Samarra, and they controlled the course of events and the course of affairs. They seized the center of the caliphate, and they began to disturb the caliph. Sometimes they rioted against him, another time they killed him, and a third time they installed someone else. These eight caliphs tasted the two things, until Al-Mu'tamid left Samarra in the year (279 AH) to where he died, and his successor Al-Mu'tadid set off for Baghdad in the same year.

As for the general incidents that Samarra witnessed from its construction until the end of the caliphate during the days of Al-Mu’tadid, whether on the political, cultural or social levels:

Among them: the Turks and loyalists taking over the helm of government and high politics in the capital, Samarra, and the workers and princes on the peripheries, and the partial or complete isolation of the Caliph from considering the affairs of the state, and among them are: Bagha al-Kabir, his son Musa, his brother Muhammad, Kayghalagh, Babikal, Asartkin, and Sima al-Tawil. Yarkog, Tabaygo, Adkotkin, Bugha Al-Saghir, Waseef Al-Turki, and others, and these last two were unique in matters to the point that it was said about them:

Caliph in a cage * * * between Wasif and Bagha

He says what they told him * * * as the parrot says

Among them: wars and internal skirmishes in the capital, Samarra, due to the weakness of the caliphate, and in its outskirts between governors and princes. From time to time, Islamic cities received a new face to rule them, manage their affairs, and collect their taxes.

Among them: the emergence of the Kharijites and the companion of the Zanj during the caliphate of al-Muhtadi and al-Mu’tamid, where thousands of innocent souls were killed, their honor was violated, and dozens of cities were burned.

The owner of the Zanj was Ali bin Muhammad al-Thaer in Basra in the year 255 AH. He claimed that he was an Alawite whose lineage was linked to Imam al-Sajjad (peace be upon him) through his son Zaid (peace be upon him). This man continued to tamper with the nation’s capabilities and wreak havoc on earth for fifteen years until he was killed (270 AH).

Among them: the emergence of many Alawite revolts in Samarra and its outskirts, all of which called for satisfaction from the family of Muhammad (may God’s prayers and peace be upon him and his family), until their number during that period reached more than eighteen revolutionaries.

In any case, reviewing and investigating these incidents clearly indicates knowledge of the reason for Imam Mahdi (may God hasten his return) choosing Baghdad as his capital during the period of occultation. We will mention the most important of them:

First: Avoiding supervision:

By choosing Baghdad, Imam Mahdi (may God hasten his appearance) was able to break the siege imposed by the ruling authorities on his movements, and ensured - and in a better way - the practice of his work, albeit with relative freedom than he had in Samarra, for he (may God hasten his appearance) was far from the eyes of the authority, its spies, and its persecution of him and his companions.

Second: Sending its data to the Islamic nation:

The gathering of the nation did not pose a threat to Imam Mahdi (may God hasten his return) as much as it did in Samarra, and he chose Baghdad in order to protect his companions from falling into the hands of the authorities, and to defend them if necessary, in addition to his great ability to send the largest number of calls and statements. To his ambassadors to deliver it to the Islamic nation and solve its problems.

Third: He applied the method of concealment and completed it at the highest level.

Fourth: Baghdad’s political and geographical location:

Baghdad enjoyed an unparalleled political and geographical location at the time, as it became a target for the eyes of thinkers, philosophers, writers and others in various sciences. Intellectual and cultural seminars were held there for dialogue on matters of faith and life, and it became a forum for mature and blossoming ideas in the Islamic world.

The Islamic texts did not talk about the ambassadors remaining in Baghdad for the duration of their embassy. Rather, they would leave from time to time to the outskirts to carry out commercial work, complete a public project, or perform the Hajj and then receive invitations from the Imam Mahdi (may God hasten his appearance). There were meetings between them and the Imam Mahdi. (May God hasten his relief) in the Sacred House of God many times.

Baghdad was far from the arena of political conflict between the caliphs and princes, and internal skirmishes between other sects and sects, and even from the foreign attack that threatened the capital, Samarra, from time to time.

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

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

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

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

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

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

There are many jokes and jokes in this novel, including:

1 - The names of the saints and their attributes are gifts from God Almighty, revealing their great stations, and like their stations, they are matters made by God Almighty. Their imamate and succession to the Messenger (may God bless him and his family and grant them peace) are all from God Almighty, and even their infallibility and purity. The Almighty said: God desires to remove uncleanness from you, O People of the Household, and to purify you with a thorough purification (Al-Ahzab: 33).

On the authority of Jabir, on the authority of Abu Jaafar (peace be upon him), he said: I said to him: Why was he called the Commander of the Faithful? He said: “God named him, and this is how he revealed in his book: (And when your Lord took from the children of Adam, from their backs, their offspring and made them bear witness against themselves. Am I not your Lord, and that Muhammad is my messenger, and that Ali is the Commander of the Faithful)” (3).

2 - This does not contradict the fact that lovers name their children after the names of Ahl al-Bayt (peace be upon them) in an improvised manner - as they say in logic - meaning that you notice the meaning of the name linked to the Ahl al-Bayt (peace be upon them) in order to reveal your love and loyalty to them, since naming them by their names (peace be upon them) It means in honor of their names (peace be upon them) and in the hope that the child will be characterized by their qualities (peace be upon them), and even in compliance with their orders to name our children by their names, those orders that came in the form of educational teachings in the narrations - meaning the emphatic recommendation -. It has been narrated that it was said to Abu Abdullah (peace be upon him) May I be made your ransom, we are called by your names and the names of your fathers, so will that benefit us? He said: “Yes, by God. Is religion anything but love?” God said: “If you love God, then follow me. God will love you and forgive you your sins” [Al Imran: 31]”(4).

On the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: “Whoever has four children who does not name one of them by my name has deceived me” (5).

On the authority of Abu Abdullah (peace be upon him), he said: “No child is born to us but we name him Muhammad, and when seven days have passed, then if we wish, we can change it, otherwise we leave it” (6).

On the authority of Jabir, he said: Abu Jaafar (peace be upon him) wanted to ride to some of his Shiites to return to him, so he said: “O Jabir, follow me.” So I followed him, and when he reached the door of the house, a young son of his came out to us, and Abu Jaafar (peace be upon him) said to him: “What is your name?” ?", Mohammad said. He said: “So what are you nicknamed?” He said: Ali, so Abu Jaafar (peace be upon him) said to him: “I have been very cautious from Satan. If Satan hears a caller calling: O Muhammad, O Ali, he melts like bullets melt, until when he hears a caller calling: In the name of one of our enemies, he was shaken and swaggered” (7).

And in the report: “A man will come in the Resurrection, and his name will be Muhammad, and God will say to him: I am not ashamed to disobey Me when you are called My Beloved, and I am ashamed to punish you while you are called My Beloved” (8).

3 - It may be said: Is it permissible for anyone to title himself the Commander of the Faithful after the title of Imam Ali bin Abi Talib, may God’s prayers be upon him?

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

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

4 - From it you also know that when the Ahl al-Bayt (peace be upon them) says to some of the claimants of the caliphate “Commander of the Faithful,” if those narrations are true, it is a matter of intense piety that the Ahl al-Bayt (peace be upon them) lived.

5 - And memorize the formula of greeting Imam Mahdi (peace be upon him). If you realize his appearance, do not say to him: Peace be upon you, O Commander of the Faithful. Rather, say to him: Peace be upon you, O remnant of God.

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

(2) Al-Kafi 1: 411 and 412 / Chapter Nader / H. 2.

(3) Al-Kafi 1: 412 / Chapter Nader / H. 4.

(4) Bihar Al-Anwar 27: 95 / H. 58, on the authority of Tafsir Al-Ayyashi 1: 168 and 169 / H. 28.

(5) Bihar Al-Anwar 17: 29 / H. 8, on the authority of Al-Kafi 6: 19 / Chapter on Names and Nicknames / H. 6.

(6) Bihar Al-Anwar 101: 131/h 28, on the authority of Iddah al-Da’i: 77 and 78.

(7) Al-Kafi 6: 20/Chapter on Names and Nicknames/H. 12.

(8) Jami’ al-Hadith al-Shi’a 21: 337/H (1152/13), from Lubb al-Lubab by al-Rawandi.

(9) One Hundred Manqabah by Ibn Shazan: 52 and 53/ Al-Manqabah 26.

Imam Mahdi (pbuh)

Is there a specific day for the emergence of Imam Mahdi (may God bless him and grant him peace)?

The first sermon of Imam Mahdi (may God hasten his appearance) in which place?

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

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

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

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

How does Imam Mahdi (may God bless him and grant him peace) preserve the religion while he is absent?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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