Since the question above is too vague and general and has not specified a certain aspect of Imam Mahdi’s (AJ) life, we have decided to take a brief glimpse at the life of the twelfth Imam, mention a few prophecies of the Quran and traditions regarding Imam Mahdi and finally conclude with listing a number of signs of his reappearance.
The twelfth Imam is named the same as the Prophet (S.A.); meaning “Muhammad”[1], but according to the traditions from the Imams (A.S.) it has been made forbidden to say his name. He has many titles some of which are Mahdi, Muntadhar,[2] Sahib al-Asr, etc. Imam Zaman was born in 255 A.H.[3], in the city of Samarra. His great father was the eleventh Imam, Hassan Al-Askari (A.S.) and his respectable mother was Narjis[4].
The story of the birth of Baqiyyatullah al-A’dham isn’t confined to the books and resources of the Shiite denomination. It is written in authentic Sunni resources[5] as well and even non-Muslim denominations and sects conceive it as an undoubted event, although due to certain biases, there are debates and arguments between denominations and sects of non-Muslim religions regarding who the savior of the akhar al-zaman (end of the world) identifies with.
Now, to start with the first section of this article we must say that the twelfth Imam’s life has had four periods:
The first period started with his birth in 255 A.H. until 260 A.H., the date of the martyrdom of his great father, making this period a little more than five years in length.
In this period which was the period of growth under his the supervision of the eleventh Imam (A.S.), the Shiites were to learn and recognize who the next Imam whom they were anticipating to be the last Imam and savior of mankind was and for the twelfth Imam to be introduced to his followers so that the martyrdom of the eleventh Imam would not be followed by friction and division.
Therefore, we can conclude the most important event of this period to be the introduction of the twelfth Imam to the Shiite scholars and close ones and secondly explaining occultation and its philosophies amongst the Muslims.
The second period started in 260 A.H., after the martyrdom of the eleventh Imam and the Imamah of the twelfth Imam and lasted up to 329 A.H. This period was the period of training and preparing the Shiites for the major occultation. Therefore, the Imam (AJ) would communicate through four deputies; four of the most pious Shiites. Practically, they were the connection between the Imam and the Muslims and were recognized as the special representatives of the Imam. Their names were:
The time had come for the Muslims to follow their Imam (A.S.) without visual appearance and direct relations and the Muslims had been prepared by the eleventh and twelfth Imam in the first and second period to accept the major occultation. Thus, the Imam wrote a letter[6] to Ali ibn Muhammad, his last deputy, foretelling his death, clarifying that there will be no other special representative of the Imam after him and in reality announcing the commencement of the major occultation and conclusion of the second period.
The third period which we are currently in, began in 329 A.H., after Ali ibn Muhammad passed away and will continue till the reappearance of his holiness. This period was the period of struggle and endeavor for Shiite scholars and spiritual connection of Muslims with the Imam. In this stage the difficulties of people is resolved by his hands, and he is the one who assists the Muslims in decisive moments of hardship. There are very little people who have not personally experienced his blessing in their life.
Due to deprivation of visual contact and direct relation, the Imam has assigned general deputies[7], meaning the Shiite scholars and faqihs, and ordered his followers to follow them in the face of contemporary issues and events, and to resolve their bewilderment by asking them for rulings and their specific duties.
The fourth period of Imam Al-Asr’s life is after the third period and starts with his reappearance, the date of which no man bears the knowledge of. The traditions assert that his reappearance will be at a time where corruption and destruction will be at its highest all over world to the extent where the only path to salvation would be a global revolution and the oppressed people would be waiting and anticipating the reappearance of his greatness.
It is at that time that, according to God Almighty, ease will spread after hardship and the reemergence of Imam Al-Asr (AJ) will occur. He will come and free the world from aggression and oppression and implement the true religion of Islam, making the world a true utopia. At that time the oppressed will take an easy breath and the social classes will be eliminated and the superiority of human beings will be classified not by their color, ancestors and social classes but merely by their taqwa.
It has been said that his holiness will be martyred just like his ancestors after twenty years of divine rule[8] and that his martyrdom will be the start of the resurrection (raja’h) of previous Imams. This is the divine day of return to the righteousness.
After mentioning the four periods of his life we will now elaborate on the second section, the prophecies of the twelfth Imam (A.S.) and his government seen within the Quran and ahadith.
We must note that when the Quran foretells future events it refrains from mentioning the exact name of the individual, event or location and instead simply refers to the details and qualities and therefore, only referred to the qualities and details which can’t identify with any character but the twelfth Imam (A.S.). An example of these verses can be verse 5 and 6 from Surah Qasas, where He says: “And We desired to bestow a great favor upon those who were deemed weak in the land, and to make them the leaders and heirs”.
In another verse He says: “He is Who sent His Messenger with guidance and the religion of truth, that He might cause it to prevail over all religions.”
Other verses such as verse 55 of Surah Al-Nur and verse 105 of Surah Anbiya’ have been revealed about the twelfth Imam (AJ) and it is evident that if we do not see the one being referred to in them to be Imam Mahdi, these verses will basically be impractical and dreamlike words that don’t fit with the truth and miraculousness of the Quran. For the interpretation and ta’wil of the said ayahs, you can refer to more detailed resources.
There are many traditions from the Prophet about the reappearance of the promised Mahdi (A.S.). According to Shahid Sadr (R.A.) if we count the total of traditions within the Sunni and Shiite resources they will surpass 6000 hadith.[9] Here, we will simply mention one of these ahadith for consecration. In a hadith narrated from the Prophet (S.A.), he states: “The Mahdi is one of my children. He will be in occultation…and after that he will return and fill the world with justice and equity, the same way it was full of oppression and tyranny.”[10]
Sunni sources contain numerous mutawatir hadiths which leave no doubt about the existence of Imam Mahdi (AJ). Some of these sources have been written before the birth of Imam Mahdi by Muslim scholars.[11]
Finally, in the last section of this article we will discuss the signs of his reappearance.[12] They are divided into two groups, the definite and indefinite signs.[13]
The indefinite signs are signs which show that the event is near. The number of these signs is fairly high, some of which are as follows:
Definite signs are signs that will definitely take place by God’s will:
In the end we must add that the aforementioned are the consensus of Muslims scholars regardless of being Sunni or Shiite.
Resources for further study:
[1] I’lam al-Wara, pg. 417.
[2] Imam Mahdi az Veladat ta Zuhur, pg. 58.
[3] Rowdhah al-Wa’idhin, pg. 292.
[4] Ibid, pg. 283.
[5] al-Sawa’iq al-Muhriqah, pg. 208.
[6] Majlisi, Bihar al-Anwar, vol. 51, pg. 361.
[7] Hurr Amili, Wasa’il al-Shia, vol. 18, pg. 101.
[8] Imam Mahdi az Veladat ta Zuhur, pg. 779.
[9] Fara’id al-Samtayn, vol. 2, pg. 335. Quoted from Imam Mahdi az Veladat ta Zuhur, pg. 102.
[10] Pishva’i, Mahdi, Sireye Pishvayan, pg. 697.
[11] See: Imam Mahdi az Veladat ta Zuhur, pp. 464-561.
[12] Sadr, Muhammad Baqir, Imam Mahdi Hemase’i az Nur, trans., The Grand Islamic Library, pp. 66.
[13] Questions: The signs of the return of Imam Mahdi (aj), Question 49; Imam Mahdi (aj) and the decline of government, Question 43; The features of the time after Dhuhur, incidents after the return of Imam Mahdi (aj), Question 127 and more.
The reason for why the Shia do such, can be the following two hadiths:
1- In the famous hadith of Di’bil Khoza’i, the poet of the Ahlul-Bayt, it has been mentioned that when he was reciting his famous poem for Imam Ridha (as) and he reached the part that says Imam Mahdi’s emergence is for sure and that it will be in Allah’s (swt) name and with His bounties, the imam (as) put his hand on his head and arose in respect, praying for the emergence of Imam Zaman (aj).[1]
2- There is also a hadith on the reason for standing when hearing his name. Imam Sadiq (as) was asked about why when the name of the “Gha’em” [The Standing One] is mentioned, all must stand. The imam (as) replied: “The imam’s occultation will be prolonged, and this name is a remembrance of his future rulership and a way of expressing sorrow for his loneliness. As a result, he takes a caring look at the followers of his who remember him with this name out of the love and affection he has for them. It is respectful for the humble servant to stand before his master [the master of his time] when he [the master] is looking at him. Therefore, he must stand and pray for the return of his master.[2]
[1] Abdul-Husain Ahmad Amini Najafi, Al-Ghadir, vol. 2, pg. 361; Sheikh Abbas Qommi, Muntahal-Amal, fourteenth chapter, chapter six, pg. 1127.
[2] Lotfollah Safi Golpaygani, Muntakhabul-Athar, pg. 506.
The reason why some people have considered Bermuda Triangle as the residence of the Imam of Time (atf) is that they believe that Bermuda Triangle is the very Khazra Island. With this presumption that Khazra Island is the residence of the Imam of Time, they have said that Bermuda Triangle and its special features are characteristic of the residence of the Imam of Time (may Allah hasten his reappearance).
It should be noted that the “Khazra Island” as the residence of the Imam of Age (a.s.) during the period of occultation is a story that has been denied and falsified by prominent scholars and researchers. The story is not acceptable because its documentation is weak and ambiguous. Therefore, the story concerning Khazra Island is unacceptable. Even if supposedly some individuals may consider Khazra Island as the residence of the Imam of Time (a.s) it is weird and unacceptable to say that it is the Bermuda Triangle. The Imam of Time (atf) is a kind leader who is to save and guide the humanity not to bring them misery or exterminate them. Without doubt, the Imam of Time (a.s.), after his reappearance, will uproot injustice and he will fill the world with justice and equity.
For further information, refer to the following articles:
According to hadiths, after the return of Imam Mahdi (aj), Prophet Isa (pbuh) will descend onto the earth by the will of Allah (swt), and will pray behind the imam (aj) as one of his companions in everyone’s presence.[1] The prophet of Islam (pbuh) has been narrated saying: “By the one who sent me as the true giver of glad tidings, if even only one day remains for the life of this world, Allah (swt) will make that day so long so that my son, [Imam] Mahdi will emerge; Isa, “the spirit of God” will reveal and pray behind him, the world then will shine with the light of its Lord, and the government of [Imam] Mahdi will stretch from the East to the West.”[2]
Since many are followers of Prophet Isa (pbuh) and believe him to be the savior and peacemaker of the world, when they witness such a scene, they will become followers of Imam Mahdi (aj) and believe in him. This matter can be considered one of the things that will factor into his victory and universal rise.[3]
For further information, see:
1- The signs of after Imam Mahdi’s (aj) rise, Question 3006 (website: 3578).
[1] Muqaddas Shafe’i, Aqdul-Durar, pg. 292.
[2] Sheikh Saduq, Kamalul-Din, pg. 163, quoted by: Abdul-Rahman Ansari, Dar Entezare Khorshid.
[3] With help from Question 3006 (website: 3578).
There are two categories of narrations in this regard which are apparently varied giving differing reports:
1. The first category of narrations has, for the major part, been extracted from Sunni sources.[1] According to it, the period during which the Imam of Time, Imam Mahdi (AS), will rule the world has been reported differently. For instance, according to some reports, he will rule the world for twenty years while based on some other reports he will rule for thirty or forty years..
A) Huzaifa narrates from the Holy Prophet (S) that he said: “Al Mahdi is a man from my children. His face is like a glittering star, his skin is the color of an Arab, and his body is like that of Israel. He will fill the earth with justice just as it will have been filled by injustice, and the dwellers of Heaven and Earth and even the birds will be pleased with his Caliphate. He will rule for twenty years.”[2]
B) The Prophet (S) said: “Mahdi (AS) will rule for thirty or forty years.”[3]
The second category of narrations has been cited from Shia sources according to which the duration of the government of Imam Mahdi (AS) has been reported to be seventy years.
A) Imam Sadiq (AS) said: The Riser (Qaim) of the Family of Muhammad (S) will rule for seven years. The days and nights during Mahdi”s time will be so lengthy that one year of that time will be like ten years of today and (seven) years of Mahdi will be equal to seventy years of your reckoning.[4]
B) Imam Baqir (AS) says in a lengthy tradition: “When Qaim Aal-e Muhammad shall rise up, he will go to Kufa… he will rule for seven years and each year of that time will be equal to ten years.[5]
Shaikh Tusi, one of the great scholars and traditionists of the fifth century, in his book titled Al-Ghaiba (Occultation) reported Bishr bin Sulayman (a servant of 10th Imam, Imam Ali Al-Naqi (as)) as saying that one day, Imam Ali Al-Naqi (as) called him and said to him: “O’ Bishr, you are from the Ansars (inhabitants of Madina who believed in and supported Prophet Mohammad (SAW) when he migrated from Makkah to Madina in the early years of Islam) who have always been our loyal and our trustworthy through generations, therefore I want to exalt you and chasten you with the honor of carrying out a furtive mission.”
Bishr bin Sulayman said that he became very anxious as Imam Ali Al-Naqi (as) wrote a letter in Roman language, closed it and affixed his seal on it. Then he took out a yellow bundle containing 220 golden Dinars. Imam Ali Al-Naqi (as) handed me the gold bundle and the letter telling me to go to Baghdad and to be near the crossing of Euphrates there in the morning of so and so day. Imam Ali Al-Naqi (as) said: “when you see the arrival of ships with many captive women brought in for sale as slave girls, stay put as various panders for the Abbasid and a number of young Arab buyers gather around. Watch from distance, a slave trader whose name is Umar bin Zaid. He brings out a slave girl wearing silk and looks so and so. She will refuse to take the veil off her face, she will decline to show herself off or even let anyone touch her. She will cry out in Roman language to save her chastity from being attacked.”
Imam Ali Al-Naqi (as) added: “One buyer will admire her chastity and offers the salve trader (Umar bin Zaid) 300 Dinars to buy her from him. She will say to him: I have no desire for you even if you wore King Solomon’s clothes and owned a kingdom like his, so do not waste your money on me. The slave trader will say to her: What’s the idea? You are to be sold anyhow. She would reply: Why the hurry? I will choose a buyer whom my heart likes and accepts his loyalty and honesty. Then you approach the slave trader and tell him that you have a letter from a nobleman written in Roman language and inscription describing his generosity, loyalty, benevolence and noblesse. Trader said: “Show her this letter, and that if she tends to accept the vices of the writer, then you could buy her for him.”
Bishr bin Sulayman said that he followed all the instructions as given to him by his master, Imam Ali Al-Naqi (as) with regard to this slave girl. All the events that his master foretold materialized. Bishr added: When she read the letter, she started to cry and said to trader sell me to the writer of this letter, swearing and threatening to kill herself if he did not. Bishr bin Sulayman started to bargain with the slave trader on the price until he agreed to sell her at amount given to Bishr bin Sulayman by his master, Imam Ali Al-Naqi (as). Bishr bin Sulayman received the cheering and happy slave girl and accompanied her to the little room where they stayed in Baghdad. As she sat down, she took out the letter and started kissing it and swabbing with it her eyes.
Astounded, Bishr Bin Sulayman asked: You are kissing a letter of someone you do not know? Nargis Khatoon (sa) replied promptly: “You are incapable and little-knowing the position of descendants of Prophet Mohammed (SAW). Listen to me carefully; I am Malika daughter of Yashoa, the son of Caesar the King of the Romans. My mother is a descendant of Shimeon the disciple of Jesus the son of Mary (sa). I shall reveal to you my incredible story.
Nargis Khatoon (sa) said: “My grandfather the Caesar wanted to marry me off to his nephew when I was 13 years old. He summoned to his palace the descendants of the disciples of Jesus, three hundred of them were monks and priests, and a further seven hundred were high dignitaries. He also called four thousand men of his high ranking officers, generals, knights, noblemen and tribal chiefs. A magnificent throne, adorned with jewels and gems, was erected in the palace and raised forty steps high.”
Nargis Khatoon (sa) added: “As my grandfather’s nephew went up the throne, surrounded by huge crosses and the bishops stood up and opened their bibles, the palace started to shake, the crosses fell to the ground and the throne crashed down as its pillars shattered. His nephew was knocked down unconscious. The bishops turned pale and trembled. A senior bishop said to my grandfather: O’ King, relieve us from attending this ceremony and witness these signs which augur an evil omen of the end of Christianity and the Royal religion.”
Nargis Khatoon (sa) said: “My grandfather was annoyed and severely disturbed by this. He angrily commanded that the crosses be lifted and the pillars fixed. He ordered to continue the ceremony and called upon the brother of his nephew to marry me instead, so that the good fortunes of the latter nephew would stave off the jinx of his brother. Once again a tremor hit the palace causing great fear among the guests who ran away leaving the palace. My grandfather was saddened by this and returned to his sleeping chamber.”
Nargis Khatoon (sa) said: “That night, I had a vision as I saw Jesus (as) with Shimeon and a number of other disciples gathered in my grandfather’s palace, where a high tribune of bright light was erected in the same place where my grandfather was enthroned.
I saw Prophet Mohammad (SAW), his son-in-law and Imam Ali Al-Mortadha (as) with eleven of his sons entering the place. Jesus (as) advanced to receive them and embraced Prophet Mohammad (SAW). Prophet Mohammad (SAW) said to Jesus: “O’ spirit of God, I came to you to betroth and engage your disciple Shimeon’s daughter Malika to this son of mine, pointing out to Imam Hassan Askari (as), and the writer of this letter.” Jesus (as) looked at Shimeon and said: “Honor has marched towards you. Relate your kin to the kinship of the progeny of Prophet Mohammad (SAW).” Shimeon replied: “I did”. Then Prophet Mohammad (SAW) ascended the tribune and gave an eloquent speech and conducted my marriage ceremony to his son. Jesus (as) bore witness as well as Prophet Mohammad (SAW) and the present disciples of Jesus (as).
Nargis Khatoon (sa) elaborated: When I woke up, I could not relate the vision to my father or grandfather in fear of their persecution. I concealed this vision in my heart, but day by day I grew in love with Imam Hassan Askari (as). I yearned and longed to meet with him. I lost my appetite and stopped eating and drinking. I grew thin and weak and became ill. There was not a doctor in cities of the Roman Empire that my grandfather did not bring to treat my illness and find my cure.
Desperate and despondent about my recovery, my grandfather asked if I had any wish or desire to be fulfilled in this life. I said: “Dear grandfather, I see the doors of relief and hope being closed in my face, but if you would stop the torture of Muslim captives and prisoners and promise to release them from your jails and set them free, then may be Jesus and his mother Mary will then grant me good health.” When my grandfather accepted my request, I forced myself to eat and drink a little and pretended to recover. He was so delighted with these signs of improvement, that he became very kind to Muslim captives and prisoners.
Nargis Khatoon (sa) then said: After fourteen nights, I saw another vision where I saw Fatima daughter of Prophet Mohammad (SAW) and Mary mother of Jesus (sa) along with a number of maids of honor came to visit me. Mary said to me: “This is the lady of the ladies of the world, your husband’s mother.” I embraced her and cried and complained that Imam Hassan Askari did not come to see me. She said that her son would not visit me as long as I was of a different religion, a follower of the pagans. This is my sister, Mary who seeks refuge to God from your religion. I would have to embrace Islam to see him. She said: “If you were inclined to satisfy God and satisfy Jesus (as) and Mary (sa) and wanted Imam Hassan Askari (as) to visit you, then you would have to say “La Ilaha Illa-Allah, Muhammadur Rasoolul Allah” (I bear witness that there is no God but Allah, and that Mohammad is His messenger). .
I was willing heart and soul to accept Islam, and spoke those words. Fatima daughter of Prophet Mohammad (SAW) embraced me and said: “Now expect the visit of Imam Hassan Askari, I will send him to you”.
I woke up very happy and eager for meeting my beloved. On the following night, I saw as if he came to see me and I am saying O’ beloved, you have forsaken me, while I was suffering in your love. He said that my belief was the reason for his delay, but from now on he would visit me every night until Almighty Allah will join us together. Ever since that night, I have been continuously seeing in my dream every night.
Bishr Bin Sulayman asked: “Then how you became prison?” Nargis Khatoon (sa) said: “Imam Hassan Askari (as) told me one night that my grandfather will send out a big army to fight the Muslims on day so and so, and then he would join that army later on. When that happens, I am to follow them taking so and so route disguised as a maid with some of my maids. As I did what I was told, I found myself and the maids surrounded by the vanguard of the Muslim army. We were taken captives. No body knew that I was a Roman princess and I never told anyone. Even the old man, in whose bounty I became captive, the one you have bought me from, asked me my name. I said it was Narjis. He said that it is a maid’s name. The rest of the story you witnessed in the slave market.”
Bishr Al-Ansari asked: “How come you are a Roman and you speak Arabic?” She said: “Yes, my grandfather loved me so much that he wanted me to study literature and languages. He appointed his royal female interpreter as my teacher. She came day and night to teach me Arabic until I became proficient with it.”
Bishr Bin Sulayman said: When I returned with her to Samarra. She met my master Imam Ali Al-Naqi (as), who asked her: “How Allah showed you the dignity of Islam and the honor of Mohammad and his progeny (as)?” She said: “What can I say about what you know better than I do.”
Imam Ali Al-Naqi (as) said: “I want to honor you. What shall you choose, ten thousand dinars or the news of good tidings of an everlasting honor?” She replied: “The good news of a son from me.” Imam Ali Al-Naqi (as) said: “Glad tidings for you, for you shall beget a child who will rule over the East and the West and fill the earth with justice and equity as it is filled with injustice and tyranny.” Nargis Khatoon (sa) asked: “By whom (I shall have this son)?” Imam Ali Al-Naqi (as) replied in Roman language: “By the one for whom Prophet Mohammad (SAW) had betrothed you on the night of so and so, the month of so and so, and the year of so and so….”
Imam Ali Al-Naqi (as) described in detail the visions that she had. He added: “By the one to whom Jesus (as) and his disciple gave you in marriage.” She said: “Your son Imam Hassan Askari (as).” Imam Ali Al-Naqi (as) said: “Do you know him?” She replied: “There was not a night, he has not visited me since the time I embraced Islam at the hands of Fatima daughter of Prophet Mohammad (SAW).”
At this moment, the tenth Imam told Kafoor, his servant: “Tell my sister, Hakimah to come to me. When that respected lady came, he said: Sister, this is the lady I had told you about. Hakima Khatoon embraced that lady for awhile and became overjoyed seeing her. Then Imam Ali al-Naqi (as) said: “Auntie, take her with you to your house and teach her religious obligations and recommended acts because she is going to be my son’s wife and the mother of my of Qaim Aal-e Muhammad (peace be upon him).[1]
[1] – Allamah Majlisi, Behar al-Anwar al-Jame’ah le-dorar Akhbar al-A’emmah al-Athar, vol. (5, pg. 6- 10; ibid, vol.13,translation, Dawani, Ali, (Mahdi Maw’ud), pg. 182 – 198, Dar al-Kutub al-Islamiyah, Tehran, year, 1378 (1999), 28th edition, Fattal Neishabouri, Rawzatul Wa’ezeen and Basiratul Mut’azzin, vol.1, pg. 252 – 255, Razi Publication, Qom; Shaykh Saduq, Kamal al-Deen and Tamam al-Nei’mah, vol.2, pg. 417 – 423, Islamiyah Publications, Tehran, 1395 A.H.
Awaiting the reappearance [intizar al-faraj] is one of the basic fundamentals of Islam, especially Shiite. Awaiting the reappearance means aspiring and yearning for freedom and deliverance from inequalities and injustice, and for elimination of the difficulties facing the people of the world. Those who await the reappearance believe a divine man –called Mahdi in Islam – will reappear at the end of time, a man who will do away with oppression and replace injustice with justice and who will establish Allah’s government all over the world. All of the prophets and their successors ever since the creation of mankind have had such an aspiration and they have made their best efforts to materialize it. They have suffered all kinds of hardships to take the world closer to the reappearance of the Savior of Mankind.
When it comes to fixing the time of the reappearance of the Imam of Time (may Allah hasten his reappearance), not only the time of his reappearance has not been fixed but fixing time for his reappearance has been prohibited also.
In this regard, a few narrations are mentioned as under:
It is necessary to mention that according to some narrations, even the Imam of Time (a.s.) himself does not know the time of his reappearance, and that God, the Exalted, informs him, through specific signs, about the time of his reappearance.
Mufadhal bin Amr asked Imam Sadiq (a.s.) about the tafsir (interpretation) of the verse “when the trumpet is sounded“[4]. The Imam (a.s.) responded:
انّ منا اماما مستترا فاذا اراد الله عز و جل اظهار امره نکت فی قلبه نکتة فظهر و امر بامر الله عز و جل.
This narration well indicates that the Imam does not know the time of his reappearance and when he is going to reappear, God, the Exalted, informs him about his reappearance through specific signs[5]. [6]
In any case, firstly one of the expectants of reappearance is Hazrat Mahdi (a.s.) himself because awaiting is, as said in the narrations, one of the best acts of worship. It is very unlikely of the Imam (a.s.) to be negligent or deprived of the best act of worship.
Secondly, the word ‘faraj’ (comfort or relief) used in the narrations do not refer only to the believers’ comfort and deliverance rather it is also meant for the comfort of the Imam of Time (a.s) and solution in his affairs. Therefore, the Imam is also awaiting and anticipating solutions in his matters. Since the Imam of Age (a.s.) wishes to establish a monotheistic system and pave grounds for the prosperity of mankind, he is waiting for such a day to establish justice throughout the entire world.
For further information vide:
[1] – Saafi Gulpaigani, Muntakhab al-Athar, p.463, 3rd edition, Tehran Publication Center; Shaykh Tusi, Al-Ghaybah, p.262.
[2] – Ibid.
[3] – Ibid.
[4] – Al-Mudaththir: 8
[5] – Saduq, Ikmal al-Deen wa Itmam al-Ne’mah, vol.2, p.349, h.42
[6] – Excerpts made from question No. 1856 (site: 1840), index: Fixing the time for the Reappearance of the Imam of Time (atf).
Mizanul-Hikmah has narrated this hadith from the book Al-Gheybah of Nu’mani. Nu’mani narrates Ibrahim ibn Abdil-Hamid saying (regarding the Shias at the time of the emergence of the Mahdi (aj)): “One who had heard from Imam Sadiq (as) told me: “When the Qa’im (the standing/waiting one, Imam Mahdi (as)) emerges, one who used to think he was a follower of the imam (as) will disobey him and some like those who worship the sun and stars will accept the imam’s wilayah and authority [and join him].”[1]
Although the narrators of this hadith are reliable, it is a mursalah hadith, because Ibrahim ibn Abdil-Hamid who is a companion of Imam Kadhim (as) says that ‘someone’ who had heard Imam Sadiq (as) told him, without specifying who the ‘someone’ is. Thus, this hadith is a mursalah one, making it unreliable.
As for the message of the hadith, it is saying that at the imam’s (as) time, some who thought they were true followers of the imam (as) will deny his leadership (as a result of not bearing the capacity for such) and authority. But on the other hand, a group of disbelievers whom the hadith refers to as “people like those who worship the sun and the stars” (meaning that they are mushriks) will grasp the truth and join the ranks of the imam (as) and aid him.
Therefore, this hadith is apparently speaking of those who claim to have faith and have accepted the authority and leadership of the imam (as), but when the time for action comes, they fail the test and disobey him; not only do they not reach salvation with the imam’s (as) emergence, but also join the wrong side and fight against him and end in total loss. Meanwhile, some who are on the wrong paths of shirk and kufr and fed up with all the oppression and injustice in the world will find faith in the imam (as) and accept his leadership when they see his just government.
Of course, Allamah Majlisi has narrated this same hadith with the same chain of narrators slightly different:
“When the Qa’em emerges, those who thought they were the followers of the imam will stray from this path and will become of those who worship the sun and moon (will become mushriks).”[2]
Meaning that those who didn’t have true faith will not only desert the imam (as), but will turn away from Islam and join the ranks of the mushriks and enemies of Islam and the imam (as).
What this hadith is actually doing is point to the many hardships during the time of the imam’s (as) return, and that if one isn’t ‘armed’ and ready with taqwa and piety and hasn’t taken refuge in true faith and good deeds, he well stray from the straight path.
[1] Nu’mani, Al-Gheybah, pg. 317; ReyShahri, Mizanul-Hikmah, vol. 1, pg. 187; “حدثنا أحمد بن محمد بن سعید ابن عقدة قال حدثنا حمید بن زیاد عن علی بن الصباح قال حدثنا أبو علی الحسن بن محمد الحضرمی قال حدثنی جعفر بن محمد عن إبراهیم بن عبد الحمید قال أخبرنی من سمع أبا عبد الله ع یقول:” إذا خرج القائم ع خرج من هذا الأمر من کان یرى أنه من أهله و دخل فیه شبه عبدة الشمس و القمر”
[2] Majlisi, Biharul-Anwar, vol. 52, pg. 364.
Imam Mahdi’s (as) personal life is an issue that one can barely reach any certain conclusions on, but some possibilities can be presented considering the hadiths there are on it. Concerning the question regarding Imam Mahdi’s (as) having a spouse and children or not, there are three possibilities:
The first necessitates that the imam hasn’t performed one of the greatest Islamic traditions and it doesn’t seem like he would disregard such an important tradition.
Of course, some have said that Imam Mahdi’s (as) occultation is more important than the tradition of marriage, and there is nothing wrong with not performing a tradition when there is a more important one in conflict with it. But this isn’t true, because there is no conflict between marriage and the imam’s occultation to begin with.
As for the second possibility, although it doesn’t bear the problem of the first, there is another question that needs to be answered about it, which is: “Does the imam’s spouse also have a prolonged life like the imam or not; or is it that the imam chooses different spouses in different time periods?” There isn’t any way to find the answers to these questions though, but what can be said is that there is nothing indifferent about the imam having multiple wives. Just because he is in occultation doesn’t mean that he is to only have one spouse with a prolonged life like his, because according to some hadiths, his occultation is an occultation of his title, not his physical body [meaning that he is seen by normal people, the only thing is that they don’t recognize who he is].[1] Therefore he can interact with others and even live with them, without them ever knowing who he really is.
This same question comes up for the third possibility as well, in addition to the fact that many have said that it there is only a slight possibility of such a thing taking place, because if the imam was actually to have children, they would eventually ask about their roots and background and such would be in conflict with his occultation. There are no hadiths that back any of these three possibilities.
Sheikh Tusi reports Imam Sadiq (as) saying: “لا یطلع علی موضعه احد من ولده و لا غیره” (None of his children or anyone else is aware of his whereabouts) [2], but Nu’mani narrates this hadith another way: “لا یطلع علی موضعه احد من ولی و غیره” (No friend or anyone else is aware of his whereabouts).[3]
Considering this difference in narration, one can’t rely on Sheikh Tusi’s narration to prove that the imam (as) has children; as a matter of fact, Nu’mani’s narration seems better than Tusi’s, because of its better chain of narrators and the wording of the hadith.
These issues have given rise to some justifying Tusi’s narration by saying that exaggeration has been utilized in it; what the narration is saying is that even if the imam was to have any children, they wouldn’t know where he is[4], not that the imam (as) actually has children.
There are also other hadiths that both have problems in their chains of narrators and aren’t speaking of the imam’s family during his occultation, but are talking of his family during his return. For example, Ibn Tawus narrates from Imam Ridha (as): “اللهم اعطه فی نفسه و اهله و ولده و ذریته”.[5] Imam Sadiq (as) has also been reported saying: “کانی اری نزول القائم فی مسجد السهلة باهله و عیاله”.[6]
Some have tried to say that the imam (as) has children on the “Khadhra’” [Green] Island and that they are governing it. Nevertheless, it must be said that the story of this island is nothing more than a myth[7] and is more of an imaginative story than something real.
Allamah Majlisi comments on this matter saying: “Since this story can’t be found in any authentic sources, I have brought it in a separate chapter.”[8]
Sheikh Agha Bozorgh Tehrani considers it an imaginative story as well.[9]
Conclusion: Although it is possible for the imam to have a spouse and children, there aren’t any authentic hadiths on this subject that one can depend on for a certain conclusion.[10] On the other hand, there is no substantial evidence that the imam (as) would disregard such an important tradition as well.
[1] For example: Imam Sadiq (as) says: “Imam Mahdi (aj) comes and goes amongst the people, he walks in the bazaars and sometimes even sits on the rugs of his friends’ houses, but no one recognizes him.” Kitabul-Gheiybah, pg.164.
[2] Sheikh Tusi, Kitab Gheybah, pg. 102.
[3] Nu’mani, Gheybah, pg. 172; Muntakhabul-Athar, pg. 252, quoted from Imamat va Mahdaviyyat, Pasokh be dah Porsesh, Zendeganiye Shakhsiye Hazrate Mahdi (aj), pg. 54; Al-Akhbarul-Dakhilah, vol. 1, pg. 150; Tarikhul-Gheybatil-Kubra, vol. 2, pg. 65, quoted from Jazireye Khazra dar Tarazuye Naqd by Seyyid Jafar Murtadha Ameli, pg. 218.
[4] Muhammad Sadr, Tarikhul-Gheybatil-Kubra, vol. 2, pg. 65.
[5] Ibn Tawus, Jamalul-Usbu’, pg. 510, quoted from Jazireye Khazra dar Tarazuye Naqd, pg. 219.
[6] Biharul-Anwar, vol. 52, pg. 317.
[7] For further information, see: Dirasatun fi Alamatil-Dhuhur wal-Jaziratil-Khadhra’, Seyyid Jafar Murtadha Ameli, pg. 263 or the translation of this book, pp. 217-225.
[8] Biharul-Anwar, vol. 52, pg. 159.
[9] Al-Dhari’ah fi Tasaniful-Shia, vol. 5, pg. 108.
[10] In the book Ithbatul-Wasiyyah, Mas’udi reports Imam Ridha (as) saying that if any hadith ever says that no imam passes away unless he sees his son, it doesn’t apply to Imam Mahdi (aj). See: Imamat va Mahdaviyyat, Safi Golpaygani, Pasokh be dah Porsesh (Answers to ten Questions), pp. 53-56; Chashm be Rahe Mahdi (aj), a group of writers of the Howza Magazine, pp. 351-356; Jazireye Khazra dar Tarazuye Naqd, pp. 217-221.
The answer to this question lies in the explanation of what the reason for Imam Mahdi’s (aj) occultation is, what it means to truly await his return, and what the benefits of a present imam [although unseen] are. But before getting started, this point must be made that the true main reason for Imam Mahdi’s occultation, as mentioned in hadiths, is a secret that only Allah (swt) knows of exactly.[1] Nevertheless, we can try to discover some of the other reasons behind it with the help of hadiths and our own thought. These reasons can be divided into two categories:
1- Those related to Imam Mahdi (aj)
2- Those related to other matters
As for those that have to do with Imam Mahdi (aj) himself:
The reasons pertaining to other matters:
Awaiting his return is a concept that only makes sense when there is an occultation or absence. There is no awaiting unless there is an occultation. Awaiting a Godly government is made up of two affirmative and negative components; not being happy with the current situation the world is in, and looking forward to and loving a better one. If these two elements take root in one’s heart and soul, two more things will stem from them: deserting all causes of tyranny and oppression, and physical and spiritual preparation for the one just government to come. These two are the agents needed for one’s true awakening and movement. They are the factors that make the true awaiting of Imam Mahdi’s (aj) coming a form of worship[6], and make those awaiting him like those standing in his tent or under his flag.[7]
Awaiting a revolution that tyrants and oppressors aren’t welcome and have no place in, calls for the one awaiting such a matter to be pious and virtuous himself so that he will at least be welcome.
Now, considering this matter and combining it with what other hadiths tell us about how the imam is constantly monitoring his followers and takes a look at their actions every week[8], it can be concluded that believing in a live and present [although unseen] imam has a much greater impact on us rather than belief in an imam that is to come later and establish a just universal government.
Although not losing hope and not giving in to corruption are also possible with an imam to be born in the future, but clearly, with a live and present imam, these two will both cover more area and will be stronger.
The benefits of Imam Mahdi’s (aj) presence during the occultation
Awaiting believers know that their actions are seen by the imam, and in order not to upset him or deprive themselves of his special attention and help, they are careful of what they do and try to do things that will please him more.[11]
As time goes on and people begin to add their personal opinions to religious themes, and those who are looking for a chance to alter religion begin changing it, it will lose its initial and original form, undergoing harmful and dangerous distortion.
Revelation, which is like pure and crystal clear water, will gradually lose this attribute as it flows through the minds of others. This gleaming light will weaken as it passes through the dark glass windows of the human mind. To make it short, as people add and omit things from religion, a point will be reached in which the main doctrines of religion will no longer be distinguishable.
Having said that, isn’t it necessary for someone to safeguard true Islamic teachings that are meant to remain forever, from alteration, resulting in religion maintaining its original form and being passed on to future generations? As we all know, the door of revelation has been closed for good and religion will never be revealed unto anyone till the end of time, so how is this religion to be preserved without undergoing any change or any superstitions being mixed with it? The only option is for an infallible individual to bear this responsibility, openly or secretly (as Imam Ali (as) said).
True religion, the way it was revealed unto Prophet Muhammad (pbuh), lies in the chest of the imam, serving as an unbreakable and secure safe, preserving this religion and preventing it from eradication, so that “so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear”.[13]
The imam has authority and wilayah over our actions, meaning that he knows and sees all that has to do with the subject of guidance (which are the hearts and actions of people). Thus, all good and bad deeds, and the way to salvation and damnation go through him. So, the rank of imamate is linked with guidance, and what is meant by guidance here isn’t that he merely shows the way, what is meant is that he helps us reach the destination by actually “taking our hand”, because showing the straight path is something that all prophets and believers have in common [while the imams are higher than all of them and possess more powers and options].[15]
Therefore, all of creation, bestowing grace upon all, guidance, training, spiritual development and… all are contingent on there being a live imam.
[1] Biharul-Anwar, vol. 52, pg. 91.
[2] Biharul-Anwar, vol. 51, pg. 152.
[3] Ithbatul-Hidayah, vol.6, pg. 437; see: Ebrahim Amini, Dadgostare Jahan, pp. 146-149.
[4] See: Cheshm be Rahe Mahdi, a group of writers of Majalleye Howzeh, pp. 345-347.
[5] Biharul-Anwar, vol. 51, pg. 113.
[6] Biharul-Anwar, vol. 52, pg. 122.
[7] See: Makarem Shirazi, Hukumate Jahaniye Mahdi, pp. 99-101.
[8] Tafsir Burhan, under verse 105 of surah Tawbah; RayShahri, Al-Qiyadah fil-Islam, pp. 84-85.
[9] See: Hukumate Jahaniye Mahdi, pp. 101-113.
[10] Tawbah:106.
[11] See: Different tafsirs of the Quran, under verse 106 of surah Tawbah; Al-Mizan, vol. 9, pg. 385; Tafsir Burhan, vol. 2, pg. 158; Usul Kafi, vol.1, pp. 219-220.
[12] “اللهم بلى لاتخلوا الارض من قائم للّله بحجة اما ظاهراً مشهوراً او خائفاً مغموراً لئلا تبطل حجج اللَّه و بیناته” Nahjul-Balaghah (qisarul-hikam (short sayings of wisdom)), pg. 147; Mizanul-Hikmah, vol. 1, pg. 167. (See: Usul Kafi, vol.1, pp. 178-180)
[13] It can be concluded from sermon 146 that Imam Mahdi is striving to protect Islam. See: Naser Makarem Shirazi, Hukumate Jahaniye Mahdi, pp. 226-229.
[14] Biharul-Anwar (old print), vol.13, pg. 129.
[15] Al-Mizan, vol.1, pp.275-276; Shieh dar Islam (Shia), pg.256, sixth chapter of chapters on Ma’rifatul-Imam. For further information about the impact of the imam’s takwini authority on the guidance of the people, see: RayShahri, Al-Qiyadah fil-Islam, pp. 74-87. After citing a hadith from Usul Kafi, vol.1, hadiths 1, pg.194, the author says: “In addition to giving light, the sun behind the clouds also has an effect on the perfection and growth of different things in this world, the same goes with the “spiritual sun” of this world; he is the one who takes the hand of those who are ready and qualified and leads them to their destination of spiritual perfection. Al-Qiyadah fil-Islam, pg. 80.
[16] Anbiya’:105.
[17] Hukumate Jahaniye Mahdi,pp. 268-269.
[18] Al-Kafi, vol. 1, pg. 179; Mizanul-Hikmah, vol.1, pg. 168.
[19] Hukumate Jahaniye Mahdi, pp. 268-269.
[20] Biharul-Anwar, vol. 23, pg. 19.
[21] Nurul-Thaqalain, vol. 2, pg. 103; Usul-Kafi, kitab Tawhid (the chapter on tawhid), bab nawadir (the title that says nawadir), hadith 4.
In order to reach an appropriate answer to your question, the following points must be considered:
1- When we say relationship a two way link is meant. In order to have a relationship, two individuals are needed who are willing to have a link between them, therefore, only having one individual isn’t enough for a relationship to take place.
Also, two people who aren’t in any way acquainted can’t have a relationship either, but if a person knows another and likes him [while the other doesn’t know him], there are chances it will end with the two having a relationship in the future.
As for establishing a relationship with Imam Mahdi (aj), he is one end of the relationship who is aware of and knows the other end very well, to the extent that hadiths tell us that Imam Mahdi loves all of the Shia and his followers, and that he is aware of everything they do. It has been narrated that Imam Mahdi (aj) addressed Sheikh Mufid, one of the Shia’s great scholars, saying: “انا غیر مهملین لمراعاتکم و لا ناسین لذکرکم”[1], which means “We aren’t indifferent about you [the Shia] and never forget you.” This is the highest level of love that can be achieved by anyone. Do any of us have any friends who love us to the extent that they are thinking about us and feel responsible about us at all times? So one end of this relationship is set; Imam Mahdi (aj) is always anticipating his followers, what is left is for us to do our part so that a true relationship can be established.
Clearly, one who doesn’t know his imam, or doesn’t know him the way he is supposed to, can’t have a relationship with him. The reason for such being that awareness of another’s virtues, morality and spiritual or sometimes even physical beauties is what causes one to like and have the tendency to set up a relationship with him, given that the two reach the conclusion that the other is worthy of such a relationship. As was said, the imam loves us all, but do we also love him? Or do we just claim that we do? Have we even found out that the imam (aj) loves us all so that we can love him?
2- As was mentioned, relationships are contingent upon acquaintance and awareness, followed by liking and love. Now if a person strengthens and tightens his/her relationship with the imam in his/her heart, reaching a point in which he/she gains the worthiness to see him, he/she absolutely will be able to see and meet him. There are many stories of great individuals and scholars who had worked on and built themselves spiritually, eventually reaching the very fine destination of meeting the imam (aj); some recognizing him, while others realizing who they had met later. The stories of Haj Ali Baghdadi and Haj Seyyed Ahmad Rashti, which can be found in the Mafatihul-Jinan, are two of these many stories[2].
Clarification: There are two types of relationships one can have with Imam Mahdi (aj); a) In person b) In the heart. The question is, are both of these relationships possible? In order to answer this question, we will analyze each of the two separately:
According to hadiths, this is possible for all and takes place as well. Saduq, a great Shia scholar narrates from one of the imam’s “specific” representatives that he said: “Imam Mahdi (aj) participates in the Hajj ceremony every year; he sees the people and knows all of them, yet the people see him but don’t recognize him.”[3] So not only isn’t seeing the imam possible, but it is also takes place, nevertheless, such a seeing can’t be called having a relationship with him, and this isn’t what your question is about.
Is it possible for one to see the imam and recognize him? Yes it is possible, and the real question is, if one is righteous and pious enough to be worthy of seeing the imam, why wouldn’t the imam want to see him?! There is no reason for Imam Mahdi (aj) not seeing anyone until the zuhur [his emergence]. He hasn’t sworn to not see anyone till then. There is one exception though, and that is that there are sometimes other reasons that make it better for the imam not to meet a certain person who is worth [for instance, sometimes it is for the person’s own good not to the see the imam].
There are many stories of great scholars and individuals that tell us of them meeting the imam. Some of them recognized the imam while others realized who they had met after they/he had left.
The point that needs to be made here is that meeting the imam doesn’t always have to be in person, although meeting him in person is a very extraordinary and sweet experience. This type of meeting doesn’t take place for everyone and seldom does the imam meet someone in such a way. What is important is for all of us to at least have an inner connection with him.
2- Having a relationship with him in the heart:
This means for one to be in touch with the imam through the soul and heart, regardless of whether he speaks and prays for the imam orally or in the heart, without ever experiencing his physical presence.
Is this type of relationship possible? Of course it is; no matter where we are and how we speak with them, the imams hear our voices and are aware of the situations we are in. When entering the shrines of the imams, we say: “اشهد أنک تسمع کلامی و تشهد مقامی”,[4] which means “I bear witness that you hear my words and are aware of my standing”. There are numerous hadiths which tell us that the Prophet (pbuh) and imams (as) are aware of all of us and the situations we are in. In the story of Uways Qarani [the person who left his old mother to travel to Medinah to see the Prophet (pbuh) with her permission, given that he would return by the end of the night, and after reaching Medinah, realized that the prophet (pbuh) was out of town, and would return at a time that if Uways was to await him, wouldn’t reach home in time, thus breaking his promise to his mother, so he left Medinah without seeing the prophet (pbuh), despite his deep love to see him], we read that he loved the prophet (pbuh) very much and although he longed to see him, he never succeeded, yet the prophet (pbuh) knew of him and his extreme affection for the prophet (pbuh). In a hadith, the prophet (pbuh) says: “The scent of heaven blows from Qaran’s direction, O Uways, how I long to see you! [The prophet (pbuh) was very pleased of the fact that Uways had returned to his home without succeeding in seeing him, just to fulfill his promise to his mother and for the sake of Allah (swt)] Send him my salams if you ever see him.” He goes on to say: “He will never see me, and after me, will be martyred while fighting on Ali’s (as) side in the battle of Siffin.”[5]
So the prophet (pbuh) and imams (as) are aware of us and what we have in our hearts, regardless of whether we verbalize it or not. Thus, we always have the chance to get in touch and speak with them anytime we want.
Here, we would like to draw your attention to some advice and tips given by The Grand Ayatullah Bahjat [who is known for his high spirituality] for those who want to see and meet the imam:
In response to a question from those who want to meet the imam in person, he says: “Recite salawats frequently, [Allahumma Salli Ala Muhammadin wa Ali Muhammad], adding the wa ajjil farajahum [which means “and hasten their aid [to us]” (aid here refers to the return of Imam Mahdi)] to the end, and offer them [their blessings and rewards] to the imam (aj), go to the Jamkaran mosque on a regular basis and pray the the special prayers there.”[6]
In another place, concerning the ways one can use to establish a relationship with the imam, he says: “Establishing a relationship with Allah (swt) is contingent upon obeying Him and Imam Zaman (aj), and in order to know that we are doing so, we need to act according to what Islam has asked us to do, which calls for us to refer to a risalah [the books in which Islamic marja’s record their verdicts on Islamic law] that can be followed [and apply all of the rules therein to our everyday lives].”[7]
In response to another question about how we can strengthen our relationship with the imams, especially Imam Mahdi (aj), he says: “Obeying Allah (swt) after understanding who He is and getting familiar with him, brings love for Him, and love for those Allah (swt) likes, who are the prophets (pbut) and their successors, in which the most beloved of all of them are the prophet of Islam (pbuh) and his progeny (as), and the closest of them to us is Imam Mahdi (aj).”[8]
Other ways for establishing a relationship with the imam have also been mentioned elsewhere:
2-1 Reciting the dua of اللهم کن لولیک … for his health and well-being.[9]
2-2 Reciting Dua Ahd[10] which Imam Sadiq (as) has said that whosoever recites this dua during the sabah [between dawn and sunrise] will be one of the companions of Imam Mahdi (aj).
3-2 Reciting Ziyarah Ale-Yasin,[11] which Imam Mahdi (aj) has said: “Whenever you want to focus on us, recite this ziyarah.” It can be found in Mafatihul-Jinan.
4-2 Reciting Ziyarah Jame’ah Kabirah which can also be found in Mafatihul-Jinan.[12]
Therefore, it is possible to establish a relationship with Imam Zaman (aj). It just depends on how much we want and strive for it. It is both possible to have an inner connection with him, or, in the case of very hard struggle and effort by being pious and staying away from sins, even see and meet him. One can even reach a level that the imam himself will come to him! Of course, we should all keep in mind that if one does all of the things mentioned above and still doesn’t succeed in seeing the imam (aj), he/she shouldn’t lose hope, but should try harder and harder and be more careful of his/her actions. Finally, there are always chances of a person being totally worthy of seeing the imam, yet other circumstances don’t allow such a thing to happen, such as seeing him not being to the benefit of the individual, and we should be aware of this fact and not lose hope, but continue our way, because we have been brought to this world to serve and obey Allah (swt), regardless of whether we see our imam (as) or not, and that is what being a true servant of Allah (swt) is; to serve Him sincerely, without expecting anything in return [although he never leaves our good actions without any reward].
3- A question might come up here which is: “If it is possible to see the imam (aj), then how come there are hadiths that tell us to deny the claims of those who say they have seen the imam?
The answer to this question is that there are hadiths that tell us whoever claims to have seen the imam before the emergence of the Sufyani and “the cry”[13] is a liar.[14] Regarding these hadiths, our scholars have said: “What the imam means by “seeing” [when he says those who claim to have seen me], is for one to claim to have seen him and say that he is the imam’s “specific” representative, like the four representatives he had during his minor occultation.[15] In any case, none of these hadiths reject the possibility of seeing the imam, all they say is to deny the claims of those who say they have seen him. When we read about the lives of some of the great individuals who had seen the imam (aj), we see that none of them neither announced nor took advantage of what had taken place for them; in many cases, they had concealed it until their deaths and after that others had found out.
Without a doubt, being able to see the imam (aj) takes a lot of hard work and effort.
4- The final point that needs to be made is the importance of maintaining a relationship with him for his followers, because as we all know, when one has a relationship with those higher than him in spirituality and morality, he strives to become like them or at least more like them than before. It has been proven in psychology that every person is in need of a “role model”. For instance, when a youth establishes an inner relationship with Imam Mahdi (aj), it has an impact on his life and he tries to do things that will please his master; this will eventually end in his spiritual progression. Thus we can say that a relationship with the imam can play the role of an “engine” in one’s life; pushing towards good deeds and morality. When a youth sees all of the dignity, grace and virtues of his imam, he will try to establish a relationship with him, and of course, such a matter doesn’t necessarily have to be through physically getting in contact with the imam; all people can have a relationship with him by reading about him, his characteristics, attributes, virtues and way of life, and following him in all of them and becoming more like him. Certainly, the imam’s vast existence is to the extent that whenever one gets in touch with him through the heart, he also pays attention to the individual, as corroborated by different ziyarahs that say: “I bear witness that you hear my words and see my standing”.[16] Therefore, it isn’t our duty to see the imam in person, although it would be a great blessing for such a thing to happen, nevertheless, if one doesn’t ever see the imam, it doesn’t mean that the imam is indifferent and doesn’t care about him/her.
[1] Sheikh Saduq, Ihtijaj, vol. 2, pg. 497.
[2] Biharul-Anwar, vol. 52, chapter 18 (Al-Ghibah); Muntahal-Amal, vol. 2, chapter 14, title 5.
[3] ان صاحب هذا الامر یحضر الموسم کل سنة یری الناس و یعرفهم و یرونه و لا یعرفونه Man La Yahdhuruhul-Faqih, vol. 2, pg. 520, hadith 3115).
[4] Biharul-Anwar, vol. 97, pg 375, chapter 5, hadith 9.
[5] Biharul-Anwar, vol. 42, pg. 155, chapter 124, hadith 22.
[6] Seyyid Mahdi Sa’i, Beh Sooye Mahboub, pg. 59.
[7] Ibid, pg. 61.
[8] Ibid.
[9] Kafi, vol. 4, pg. 162, chapter الدعا فی العشر الاواخر (supplications for the final ten days), hadith 4.
[10] Biharul-Anwar, vol. 53, pg. 95, chapter 29, hadith 11.
[11] Biharul-Anwar, vol. 99, pg. 81, chapter 7, hadith 1.
[12] Man La Yahdhuruhul-Faqih, vol. 2, pg. 609, hadith 3213.
[13] These are two of the signs ofZuhur.
[14] Biharul-Anwar, vol. 151, chapter 23, hadith 1.
[15] Allamah Majlisi quotes this interpretation of this hadith under it in Biharul-Anwar from the book Ikmaluddin.
[16] Biharul-Anwar, vol. 97, pg. 375, chapter 5, hadith 9 “أشهد أنک تسمع کلامی و تشهد مقامی”.
In order to reach an appropriate answer to your question, the following points must be considered:
1- When we say relationship a two way link is meant. In order to have a relationship, two individuals are needed who are willing to have a link between them, therefore, only having one individual isn’t enough for a relationship to take place.
Also, two people who aren’t in any way acquainted can’t have a relationship either, but if a person knows another and likes him [while the other doesn’t know him], there are chances it will end with the two having a relationship in the future.
As for establishing a relationship with Imam Mahdi (aj), he is one end of the relationship who is aware of and knows the other end very well, to the extent that hadiths tell us that Imam Mahdi loves all of the Shia and his followers, and that he is aware of everything they do. It has been narrated that Imam Mahdi (aj) addressed Sheikh Mufid, one of the Shia’s great scholars, saying: “انا غیر مهملین لمراعاتکم و لا ناسین لذکرکم”[1], which means “We aren’t indifferent about you [the Shia] and never forget you.” This is the highest level of love that can be achieved by anyone. Do any of us have any friends who love us to the extent that they are thinking about us and feel responsible about us at all times? So one end of this relationship is set; Imam Mahdi (aj) is always anticipating his followers, what is left is for us to do our part so that a true relationship can be established.
Clearly, one who doesn’t know his imam, or doesn’t know him the way he is supposed to, can’t have a relationship with him. The reason for such being that awareness of another’s virtues, morality and spiritual or sometimes even physical beauties is what causes one to like and have the tendency to set up a relationship with him, given that the two reach the conclusion that the other is worthy of such a relationship. As was said, the imam loves us all, but do we also love him? Or do we just claim that we do? Have we even found out that the imam (aj) loves us all so that we can love him?
2- As was mentioned, relationships are contingent upon acquaintance and awareness, followed by liking and love. Now if a person strengthens and tightens his/her relationship with the imam in his/her heart, reaching a point in which he/she gains the worthiness to see him, he/she absolutely will be able to see and meet him. There are many stories of great individuals and scholars who had worked on and built themselves spiritually, eventually reaching the very fine destination of meeting the imam (aj); some recognizing him, while others realizing who they had met later. The stories of Haj Ali Baghdadi and Haj Seyyed Ahmad Rashti, which can be found in the Mafatihul-Jinan, are two of these many stories[2].
Clarification: There are two types of relationships one can have with Imam Mahdi (aj); a) In person b) In the heart. The question is, are both of these relationships possible? In order to answer this question, we will analyze each of the two separately:
According to hadiths, this is possible for all and takes place as well. Saduq, a great Shia scholar narrates from one of the imam’s “specific” representatives that he said: “Imam Mahdi (aj) participates in the Hajj ceremony every year; he sees the people and knows all of them, yet the people see him but don’t recognize him.”[3] So not only isn’t seeing the imam possible, but it is also takes place, nevertheless, such a seeing can’t be called having a relationship with him, and this isn’t what your question is about.
Is it possible for one to see the imam and recognize him? Yes it is possible, and the real question is, if one is righteous and pious enough to be worthy of seeing the imam, why wouldn’t the imam want to see him?! There is no reason for Imam Mahdi (aj) not seeing anyone until the zuhur [his emergence]. He hasn’t sworn to not see anyone till then. There is one exception though, and that is that there are sometimes other reasons that make it better for the imam not to meet a certain person who is worth [for instance, sometimes it is for the person’s own good not to the see the imam].
There are many stories of great scholars and individuals that tell us of them meeting the imam. Some of them recognized the imam while others realized who they had met after they/he had left.
The point that needs to be made here is that meeting the imam doesn’t always have to be in person, although meeting him in person is a very extraordinary and sweet experience. This type of meeting doesn’t take place for everyone and seldom does the imam meet someone in such a way. What is important is for all of us to at least have an inner connection with him.
2- Having a relationship with him in the heart:
This means for one to be in touch with the imam through the soul and heart, regardless of whether he speaks and prays for the imam orally or in the heart, without ever experiencing his physical presence.
Is this type of relationship possible? Of course it is; no matter where we are and how we speak with them, the imams hear our voices and are aware of the situations we are in. When entering the shrines of the imams, we say: “اشهد أنک تسمع کلامی و تشهد مقامی”,[4] which means “I bear witness that you hear my words and are aware of my standing”. There are numerous hadiths which tell us that the Prophet (pbuh) and imams (as) are aware of all of us and the situations we are in. In the story of Uways Qarani [the person who left his old mother to travel to Medinah to see the Prophet (pbuh) with her permission, given that he would return by the end of the night, and after reaching Medinah, realized that the prophet (pbuh) was out of town, and would return at a time that if Uways was to await him, wouldn’t reach home in time, thus breaking his promise to his mother, so he left Medinah without seeing the prophet (pbuh), despite his deep love to see him], we read that he loved the prophet (pbuh) very much and although he longed to see him, he never succeeded, yet the prophet (pbuh) knew of him and his extreme affection for the prophet (pbuh). In a hadith, the prophet (pbuh) says: “The scent of heaven blows from Qaran’s direction, O Uways, how I long to see you! [The prophet (pbuh) was very pleased of the fact that Uways had returned to his home without succeeding in seeing him, just to fulfill his promise to his mother and for the sake of Allah (swt)] Send him my salams if you ever see him.” He goes on to say: “He will never see me, and after me, will be martyred while fighting on Ali’s (as) side in the battle of Siffin.”[5]
So the prophet (pbuh) and imams (as) are aware of us and what we have in our hearts, regardless of whether we verbalize it or not. Thus, we always have the chance to get in touch and speak with them anytime we want.
Here, we would like to draw your attention to some advice and tips given by The Grand Ayatullah Bahjat [who is known for his high spirituality] for those who want to see and meet the imam:
In response to a question from those who want to meet the imam in person, he says: “Recite salawats frequently, [Allahumma Salli Ala Muhammadin wa Ali Muhammad], adding the wa ajjil farajahum [which means “and hasten their aid [to us]” (aid here refers to the return of Imam Mahdi)] to the end, and offer them [their blessings and rewards] to the imam (aj), go to the Jamkaran mosque on a regular basis and pray the the special prayers there.”[6]
In another place, concerning the ways one can use to establish a relationship with the imam, he says: “Establishing a relationship with Allah (swt) is contingent upon obeying Him and Imam Zaman (aj), and in order to know that we are doing so, we need to act according to what Islam has asked us to do, which calls for us to refer to a risalah [the books in which Islamic marja’s record their verdicts on Islamic law] that can be followed [and apply all of the rules therein to our everyday lives].”[7]
In response to another question about how we can strengthen our relationship with the imams, especially Imam Mahdi (aj), he says: “Obeying Allah (swt) after understanding who He is and getting familiar with him, brings love for Him, and love for those Allah (swt) likes, who are the prophets (pbut) and their successors, in which the most beloved of all of them are the prophet of Islam (pbuh) and his progeny (as), and the closest of them to us is Imam Mahdi (aj).”[8]
Other ways for establishing a relationship with the imam have also been mentioned elsewhere:
2-1 Reciting the dua of اللهم کن لولیک … for his health and well-being.[9]
2-2 Reciting Dua Ahd[10] which Imam Sadiq (as) has said that whosoever recites this dua during the sabah [between dawn and sunrise] will be one of the companions of Imam Mahdi (aj).
3-2 Reciting Ziyarah Ale-Yasin,[11] which Imam Mahdi (aj) has said: “Whenever you want to focus on us, recite this ziyarah.” It can be found in Mafatihul-Jinan.
4-2 Reciting Ziyarah Jame’ah Kabirah which can also be found in Mafatihul-Jinan.[12]
Therefore, it is possible to establish a relationship with Imam Zaman (aj). It just depends on how much we want and strive for it. It is both possible to have an inner connection with him, or, in the case of very hard struggle and effort by being pious and staying away from sins, even see and meet him. One can even reach a level that the imam himself will come to him! Of course, we should all keep in mind that if one does all of the things mentioned above and still doesn’t succeed in seeing the imam (aj), he/she shouldn’t lose hope, but should try harder and harder and be more careful of his/her actions. Finally, there are always chances of a person being totally worthy of seeing the imam, yet other circumstances don’t allow such a thing to happen, such as seeing him not being to the benefit of the individual, and we should be aware of this fact and not lose hope, but continue our way, because we have been brought to this world to serve and obey Allah (swt), regardless of whether we see our imam (as) or not, and that is what being a true servant of Allah (swt) is; to serve Him sincerely, without expecting anything in return [although he never leaves our good actions without any reward].
3- A question might come up here which is: “If it is possible to see the imam (aj), then how come there are hadiths that tell us to deny the claims of those who say they have seen the imam?
The answer to this question is that there are hadiths that tell us whoever claims to have seen the imam before the emergence of the Sufyani and “the cry”[13] is a liar.[14] Regarding these hadiths, our scholars have said: “What the imam means by “seeing” [when he says those who claim to have seen me], is for one to claim to have seen him and say that he is the imam’s “specific” representative, like the four representatives he had during his minor occultation.[15] In any case, none of these hadiths reject the possibility of seeing the imam, all they say is to deny the claims of those who say they have seen him. When we read about the lives of some of the great individuals who had seen the imam (aj), we see that none of them neither announced nor took advantage of what had taken place for them; in many cases, they had concealed it until their deaths and after that others had found out.
Without a doubt, being able to see the imam (aj) takes a lot of hard work and effort.
4- The final point that needs to be made is the importance of maintaining a relationship with him for his followers, because as we all know, when one has a relationship with those higher than him in spirituality and morality, he strives to become like them or at least more like them than before. It has been proven in psychology that every person is in need of a “role model”. For instance, when a youth establishes an inner relationship with Imam Mahdi (aj), it has an impact on his life and he tries to do things that will please his master; this will eventually end in his spiritual progression. Thus we can say that a relationship with the imam can play the role of an “engine” in one’s life; pushing towards good deeds and morality. When a youth sees all of the dignity, grace and virtues of his imam, he will try to establish a relationship with him, and of course, such a matter doesn’t necessarily have to be through physically getting in contact with the imam; all people can have a relationship with him by reading about him, his characteristics, attributes, virtues and way of life, and following him in all of them and becoming more like him. Certainly, the imam’s vast existence is to the extent that whenever one gets in touch with him through the heart, he also pays attention to the individual, as corroborated by different ziyarahs that say: “I bear witness that you hear my words and see my standing”.[16] Therefore, it isn’t our duty to see the imam in person, although it would be a great blessing for such a thing to happen, nevertheless, if one doesn’t ever see the imam, it doesn’t mean that the imam is indifferent and doesn’t care about him/her.
[1] Sheikh Saduq, Ihtijaj, vol. 2, pg. 497.
[2] Biharul-Anwar, vol. 52, chapter 18 (Al-Ghibah); Muntahal-Amal, vol. 2, chapter 14, title 5.
[3] ان صاحب هذا الامر یحضر الموسم کل سنة یری الناس و یعرفهم و یرونه و لا یعرفونه Man La Yahdhuruhul-Faqih, vol. 2, pg. 520, hadith 3115).
[4] Biharul-Anwar, vol. 97, pg 375, chapter 5, hadith 9.
[5] Biharul-Anwar, vol. 42, pg. 155, chapter 124, hadith 22.
[6] Seyyid Mahdi Sa’i, Beh Sooye Mahboub, pg. 59.
[7] Ibid, pg. 61.
[8] Ibid.
[9] Kafi, vol. 4, pg. 162, chapter الدعا فی العشر الاواخر (supplications for the final ten days), hadith 4.
[10] Biharul-Anwar, vol. 53, pg. 95, chapter 29, hadith 11.
[11] Biharul-Anwar, vol. 99, pg. 81, chapter 7, hadith 1.
[12] Man La Yahdhuruhul-Faqih, vol. 2, pg. 609, hadith 3213.
[13] These are two of the signs ofZuhur.
[14] Biharul-Anwar, vol. 151, chapter 23, hadith 1.
[15] Allamah Majlisi quotes this interpretation of this hadith under it in Biharul-Anwar from the book Ikmaluddin.
[16] Biharul-Anwar, vol. 97, pg. 375, chapter 5, hadith 9 “أشهد أنک تسمع کلامی و تشهد مقامی”.
Today, women have been sent back to the Jahiliyyah (ignorant times) of before, but this time with deceitful words and concepts such as “the equality of men and women”, “freedom of choice”, “human rights” etc., once again becoming cheap instruments without any goals for men, and victims of politicians, thus distancing from their true value. Even if the modern civilized woman today reaches any political posts, she is still a victim of politicians and rulers. Today, the woman’s modesty and personality, no matter what rank she is in, are prone to the misusage of those out there with evil intentions.
With the woman falling to low levels and losing her true value, the family and roots of society will also begin to decline. Hence, in order for mankind and especially the woman to reach their true perfection, a revolution like that of Prophet Muhammad (pbuh) is needed. From his time and on, Shia have always had faith in his and the Quran’s promises, waiting for the vowed revolution. A revolution in which will affect the entire world, restoring the woman’s true status, in contrast to what is going on in the world today.
The holy Prophet (pbuh) granted new life to the woman in his time. Back then, during the Jahiliyyah (referring to the era prior to Islam; jahiliyyah literally means ignorance), the woman lacked any rights and was hardly considered human, to the extent that since at one time she was even looked at as a disgrace and embarrassment, was buried alive at birth. The Prophet of Islam (pbuh) declared her as equal to man, with certain rights that are the responsibility of the man. Instead of her being part of one’s wealth and belongings, thus sometimes being gifted to others or being inherited by one’s children, she became an independent person with her own rights, owning her own property and inheriting from others rather than being inherited.
Islam raised the woman’s status to the degree that even the Prophet (pbuh) would do bey’ah with her (pledge allegiance) and she was allowed to take participation in battles against the non-believers as a nurse, teacher, encourager for the soldiers to follow and fight for the Messenger of Allah (swt), or as one who trains righteous individuals. The Muslim woman is a reviver of Islam and its defender in all fields, entering high ranks of humanity as a result, thus, going higher than angels and heavenly hooris (the women in heaven). This is because of the fact that in addition to all of the abovementioned, she is also the one who maintains the family’s modesty, personality and holiness and somewhat plays a more important role in life than the man. She is a human who creates and trains humans and as the late Imam Khomeini puts it, “She is the one who man ascends from the lap of (towards the heavens)”.
However, during the course of history, the woman has been deprived of her human rights in both Muslim and non-Muslim societies. Some imprison her in their homes, denying her to mentally, culturally, and financially grow; others separate her from her family, sending her behind steering wheels, plane cockpits, heavy machinery, and the depths of mines while others…
The global revolution of The Promised One (Imam Mahdi [as]), as its name shows, will be followed by great changes, bringing the whole world under the flag of Islam and its true teachings, in which will result in the restoration of the woman’s true position.
Our predictions and judgments regarding the events of that era have all been obtained from the traditions on Mahdawiyyah (doctrine of Imam Mahdi (as)and the issues pertaining to him) and evidence from the advent of Islam. In some senses, the changes seen in Iran and the world after the rising of Imam Khomeini, and the great changes in the female society of Iran after the establishment of the Islamic government there, can be considered a small example of the changes that are to take place after the revolution of Imam Mahdi (as).
Some of the traditions that have spoken about women during the reign of Imam Mahdi (as) are as follows:
Ja’far al-Ju’fi reports that Imam Baqir (as) said: “Imam Mahdi (as) will rise…and 313 men along with 50 women, will gather without any previous planning, they will reach each other the same way scattered clouds combine, and some will follow others, and that is meant by (verse 148 of surah Baqarah) that says: “…wherever you are, Allah will bring you all together; surely Allah has power over all things”. Then they will pledge allegiance to Imam Mahdi (as) between the Rukn and Maqam (a section of the Kaaba in which is extremely sacred and that is very recommended to pray in) and Imam Mahdi (as) will start his movement from there.”[1]
Abdullah ibn Bukair quotes from Hamran that Imam Baqir (as) said: “…during his time wisdom and knowledge will spread thoroughly, to the extent that the woman will judge in her house according to the Quran and the tradition of Rasulullah.”[2]
Most of the traditions related to Mahdawiyyah either speak of how one can prove his being imam, and the events that will take place during and after his appearance and none of them have gotten specific on the distribution of responsibilities or the gender of his various agents etc.
However, as was said before, the Islamic Revolution can be a small example of how it will be like then, and the role of women in the continuation and survival of the revolution during it and afterwards, can somehow clarify what role in that era women are to play. In relation to this matter, Imam Khomeini says: “Islam wants both men and women to grow and perfect, Islam has done the woman big favors, has saved her from the things that used to be during Jahiliyyah, God knows that Islam hasn’t favored men as much, you have no idea what the woman was before Islam and what she improved to be afterwards.”[3]
He also states: “Not only doesn’t Shi’ism deprive the woman of social life, but it places her in the high position of humanity that she is supposed to be. We accept the many developments the West has had in different fields, yet we reject their corruption that even they themselves are complaining and crying out about.”[4]
Imam Khomeini also says: “From Islam’s point of view, the woman plays an important role in the establishment of lslamic society, and Islam has raised the woman’s status in a way that she is capable of obtaining her true position as a woman, and rather than being just a mere “thing” (as she was before), if qualified, she can even be of certain posts and responsibilities in the body of the Islamic government.”[5]
While addressing a crowd of Iranian women, the leader of the Islamic revolution says: “Both religious and political insight can be found among Iranian women, and (as a result of the Islamic Revolution) we no longer have the problems that wouldn’t allow you to take part in political and religious activities, (therefore) I hope that all of you will reach a point in the near future, allowing you to train others.”[6] Yet, playing the role of a mother is the most important of all: “One good child that you submit to society is better for you than the entire world. I cannot bring into words how honorable it is for you to train only one child…the laps of mothers are where true human beings are made.”[7] “Therefore a nation in which is striving in the front line for Islamic goals will never see any harm, a nation in which its women are present in the battlefields against superpowers and the evil, before the presence of their men will surely be victorious. A nation who has both male and female martyrs, and both men and women in it adore martyrdom and long for it, will surely never see any harm.”[8]
If one follows the logical course of the sayings of Imam Khomeini mentioned above, he/she will find it easier to predict and comprehend the woman’s role during and after an Islamic revolution like that of Imam Mahdi (as).
[1] Biharul-Anwar, v.52, pg.223, chapter: The Signs of (Imam Mahdi’s) Reappearace, hadith 87.
[2] Ibid, chapter: His Behavior and Traits, pg. 352, hadith 106.
[3] Sahifeye Noor (A collection ofImam Khomeini’s sayings), v.3, pg. 82.
[4] Ibid, v.3, pg. 159.
[5] Ibid, v.3, pg. 101.
[6] Ibid, v.17, pg. 211.
[7] Ibid, v.7, pg. 76.
[8] Ibid, v.13, pg. 31.
Following the reappearance of the Imam of Time (atf) and establishment of a single global government by him, if there are presumably any governments that work towards the realization of the goals of the Imam of Time – i.e. the establishment of justice – it is likely that the Imam may retain those governments and allow them to continue their activities under his supervision, albeit with adherence to the general rules and regulations in the land. It should be noted that the details concerning the type of the Imam’s governing method and government is not known. It is not clear as to whether or not he will appoint a governor for every province or territory as it was customary during the early period of Islam, or his government will be characteristic of the current day style in which the views and opinions of the people of every land are crucial in the appointment of the type of the regional governments.
“Raj’ah” literally means ‘to return’, and in Islamic terms, refers to the return of certain people from the dead. These people may consist of dedicated believers and pure mushriks (polytheists) alike. It has been narrated that after the reappearance of the Twelfth Imam (aj) and his establishment of a global Islamic government and prior to the Day of Judgment, certain individuals will be raised from their graves and brought back to this world.
Belief in the raj’ah, is a principle founded in the Ahlul Bayt’s school of thought and is founded upon numerous narrations and verses of the Quran. Some of those narrations and verses will be mentioned in order to further expand upon this topic:
Verses:
After focusing on Quranic verses, one can conclude that the verses pointing to this subject can be broken down into two categories:
1) Verses that speak of it taking place in the future, such as verse 82 of Surah Naml which states: “The day We shall resurrect from every nation a group of those who denied Our signs, and they shall be held in check”. Most scholars believe this verse is referring to the Raj’ah and not the Day of Judgment. They believe it states that a group of both righteous and vile people will return to this world before the Day of Judgment. Their reason for this claim is that if the verse was actually referring to the Day of Judgment, it would have an incorrect meaning, because the verse says that only a group from every nation will be awakened, while on the Day of Judgment, all, not some, are to be resurrected. Verse 47 of Surah Kahf provides legitimate grounds for this argument: “And We will resurrect them (mankind) and not leave any of them out”.
2) Verses that speak of previous incidents regarding past civilizations which can be considered a form of returning, such as:
Verse 259 of Surah Baqarah which mentions the story of a Prophet who passed by a town whose walls had crumbled and discovered the bones of its inhabitants scattered in all directions. He asked himself: “How will Allah be able to resurrect all of these people after their death?” At that point, Allah took his life for a hundred years, and then resurrected him asking him how long his stop had been. The Prophet answered: “A day or less.” Allah then informed him that he had been dead for a hundred years! Regardless, of which Prophet this may have been (Uzayr or another of Allah’s Prophets), the central point which this verse establishes in this argument is that the potential of life after death does indeed exist in this world.[1]
Narrations:
Allamah Majlisi has provided in his book Bihar al-Anwar approximately 200 narrations detailing the raj’ah from over forty thiqah (authentic and trustworthy) narrators. In regards to this topic, Allamah Majlisi states that over fifty books have been written by many great scholars regarding this topic.[2] There is such an abundance of narrations pertaining to the raj’ah which make its reality difficult, if not impossible, to refute. Imam Sadiq (as) says: “The Almighty Allah states: ‘Verily, on the day that witnesses rise, We shall provide Our Prophets and those in this world who believed with assistance and victory”. The Imam (as) states: I swear by Allah that this is in reference to the raj’ah. Many of Allah’s Prophets departed from this world without being avenged. The Imams that followed them were also killed in this world without being provided with justice. Therefore, this statement of Allah the Almighty is in regards to the raj’ah and a time that will come where Allah’s Apostles (as) shall witness justice delivered to those that oppressed them.
It has been stated in numerous narrations that after the reappearance of the Twelfth Imam (aj) all of the infallible Imams (as) as well as Allah’s Prophets who endured great strife and oppression during their lifetime will return and their killers and oppressors will receive retribution. Similarly, pious believers as well as disbelievers and polytheists will also return to this world. A number of ziyarahs and supplications also mention the raj’ah, of which a few examples will be mentioned.
As to which Imams (as) will return during the reappearance of the Twelfth Imam (aj), narrations mention the following:
1) The Holy Prophet (pbuh) says: “When the Twelfth Imam (aj) appears and leadership is passed on to him, at that time, the Prophet (pbuh) and Amir al-Muminin (as) shall appear. Amir al-Muminin will carry with him a cane and a branding iron.[3] Upon the cane there is a figure which reads ‘bismillah’ (in the name of Allah), which he will use to mark the foreheads of those who are believers. The figure upon the branding iron reads ‘bismilkafir’ (in the name of disbelievers), which he will use to brand the foreheads of the disbelievers. This way, believers and disbelievers will once again be distinguished. At that time, all of the Imams (as) shall return to assist Amir al-Muminin (as) and Imam Mahdi (aj). Prophets who endured much hardship and strife in the way of Allah, such as Zakariyyah (Zachary), Yahya (John), Hizqil (Ezekiel), and other Prophets which were injured or killed at the hands of the disbelievers shall also return to this world. Verily, news has been given to me of their reappearance to bring about swift retribution to their killers and oppressors as well as seek justice from those who spilt the blood of Hussain (as).”[4]
2) Imam Sadiq (as) says: The first Imam to return is Imam Hussein (as), after which he will govern [the Islamic nation] for a lengthy period of time. He will govern for so many years that his eyebrows will cover his eyes as a result of old age.[5]
Narrations pertaining to the reappearance of the Twelfth Imam (aj) state that Prophet Isa (Jesus) (as) shall be once again sent to this world at the permission of Allah. He shall appear before everyone as one of the companions of Imam Mahdi (aj) and shall stand in prayer behind the Imam. It has been narrated that the Holy Prophet said: “I swear by that which has instated me as a bearer of the truth, if there remains but one day to this world, Allah shall prolong that day until my son Mahdi (aj) reappears. After his reappearance, Prophet Isa (Jesus) Ruhollah (as) will descend to this world and will stand in prayer behind the Imam. It is then that Allah shall light up the world with His Light, and the government of Imam Mahdi shall encompass everywhere from east to west.”[6]
For more information regarding the raj’ah and the philosophy behind it, please refer to answers 247 (online:
1112) and 3006 (online: 3578).
[2] Majlisi, Muhammad Baqir, Biharul-Anwar, vol. 53, pg. 39.
[3] In Arabic: میسم.
[4] Majlisi, Muhammad Baqir, Biharul-Anwar, translation of 13th volume by Davani, pg.1165.
[5] Majlisi, Muhammad Baqir, Biharul-Anwar, vol. 53, pg.46.
[6] Adopted from 3006 (website: 3578).
[1] Adopted from Question 247 (website: 1112).
R
To clarify the answer, we must make mention of the following points:
1. What the Shiites believe concerning the Imam of Time (atf), and which the Holy Prophet (pbuh) and also the infallible Imams (a.s.)[1] have pointed out is all the Imam’s occultation, not hiding in a cave or a cellar. Some say only out of mockery that Shiites believe that the Promised Mahdi (pbuh) hid, after his birth in a cellar (the underground of Imam Hasan’s house in Samarra) wherefrom he started his occultation and he is living in that cellar. However, if we examine the reported traditions in this regard, we will come to know that such allegations are baseless and unwarranted.[2]
The concept of the occultation of the Imam of Time (atf) can never be in the sense that the Imam shall be invisible and illusory during the period of occultation. In fact, he lives an objective and natural life but his life is long and he lives amongst the people in the society. If there is an exception in his life, it is because he has a lived long life.[3]
It has been said in our ahadith that the Imam of Time (a.s.) is living among the people in a way such that he is not recognized. He attends public gatherings and the hajj ceremony and he also helps people solve some of their problems.[4]
2. The reasons behind the occultation of the Imam of Time (atf): There are reason for the Imam’s occultation some of which have not been made clear for us and some others remain unknown and hidden to us. Some of the reasons for the occultation of the Imam of Time can the following: 1. Test and examination of God’s servants;[5] 2. Avoidance from giving allegiance to the tyrants;[6] 3. Protecting the faithful children of the unbelievers. It has been narrated from Imam Sadiq (a.s.) that he said that God has placed in the unbelievers’ loin[7] the sperm of faithful individuals. It is for the same reason that Imam Ali (a.s.) refrained from killing the disbelieving fathers so that faithful children might be born to them. Thereafter, if he got a hand on them, he would kill them. Also, the Rising of our Ahlul-Bayt will not reappear until the divine deposit comes out of the loins of the unbelievers and then he will reappear and kill the unbelievers.[8]
As was said earlier, the entire reasons behind of the occultation of the Imam are not known to us. It has also been said that the infallible Imams are well aware of the reason behind the occultation but they have not been commanded to reveal it. For this reason, they have mentioned the wisdom and reasons behind the Imam’s occultation in a general way. Shaykh Saduq in his book ‘Elalush – Sharayeh’ has narrated from Abdullah-ibn-Fazl Hashami as saying: «I heard Sadeq Aal-e-Muhammad saying: ‘For the ‘Saheb-e-Amr (Master of the Affairs) there shall occur an occultation during which every men of vanity will fall into doubt and skepticism.’»
I said: May I be sacrificed for you. For what reason?
He replied: For a reason which we are not at liberty to divulge.
I asked: What is the reason for Hazrat’s Occultation?
He replied: The reason for Hazrat’s Occultation is similar to the reason for concealment of the past Divine Proofs.
The reason behind Mahdi’s occultation will not be disclosed but after his emergence just as the reason of Hazrat Khizr’s actions (meaning the drilling of a hole in the boat, the killing of a lad and the repairing of the wall) was not divulged until Musa and Khizr decided to part company. O son of Fazl, this affair is a divine affair, this secret is a divine secret and this concealment is a divine concealment. We must accept that all His actions are based on Wisdom, even if the reason for them is not known to us.[9]
3. Conditions of Reappearance of the Imam of Time: In order to create a global community based on peace and harmony through implementation of justice and fairness, the Mahdi will have to correct the situation from its origins so that all kinds of conflicts that have marred human society should be resolved. Such a task, even today with the creation of a world body like the United Nations, has not been easy to achieve. Such an international movement would have to do a tremendous amount of work to prepare people in every way to respond adequately to ensure its success. The religious nature of the revolution demands that it should arise from the depths of the people’s souls. Consequently, the promised Mahdi will not appear so long as human beings have not attained the level of perfection that is necessary to accept the government of truth.[10]
Hisham bin Sālim narrates that Imam Sadiq (a.s) said: “Hazrat Mahdi (atf) will not appear until all sections of the people have assumed power.” Thus nobody will say “If we were in power and had formed a government we would have behaved justly. [11]
Four kinds of preparations are necessary in order for the world to accept such government:
A) Intellectual and Cultural Preparation: It means that the level of the thoughts of the people of the world develops in a way such that they understand the issue “race” and “different geographical regions” are not notable issues in human life; the difference in the colors, languages and lands cannot separate humans from each other.
B) Social preparation: The people of the world should become tired of oppression and injustice and available systems and feel the bitterness of this material and one-dimensional life, and even become disappointed of solving current problems by continuing this one-dimensional way.
C) Technological and communicational preparation: Contrary to what some persons assume that reaching the level of social perfection and a world full of peace and justice will certainly be possible by way of the destruction of modern technology, existence of these developed industries does not disturb a fair universal government and even, it may not be possible to achieve such goal without that. Miracle is a logical exception in the current system of the nature, for proving the legitimacy of a divine religion, not for governing the society forever. This act should be performed based on natural laws.[12]
D) Individual preparation: The universal government of Mahdi needs ready and human-valued individuals, before anything else, who can bear the heavy weight of such expanded corrections; and firstly, it needs the increment of intellectual, awareness and spiritual and mental readiness level for cooperation in execution of this great program. The important point is that the one who is really waiting for such an important program cannot be the spectator, and should stand in the row of real reformists.[13]
Also, the Imam needs 313 companions who bear special conditions. Imam Jawad (a.s.) has been reported to have said to Abdul Azim Hasani: “When 313 sincere people gather for him, God will reveal his matter.”[14]
It becomes clear from the above as to why the Imam of Time (a.s) did not appear despite the presence of Shiite governments like Buwaihids and Safavids’.
Additionally, we should say that according to the Shiite point of view, authority belongs to God and those who have been appointed by Him. During the time of the occultation of the Imam of Age (atf), only a qualified jurist can take the leadership of the Ummah (nation) not tyrant rulers and sultans, even though they may be Shiites. That is because such a government is the government of taghut (tyranny or devil).[15] It is for the same reason that the Shiite scholars and jurists have never endorsed these governments in a complete way. Of course, they preferred these governments over non-Shiite governments for promotion and consolidation of Shi’ism, Shiites[16] and their protection from any harms. For example, Shaykh Saduq (r.a) despite having relations with the Buwaihids and attending in their scientific gatherings did not consider cooperation with the tyrant governments as permissible.[17]
Allamah Majlisi who lived in the Safavid period enumerates three conditions for the permissibility of associating with the rulers: Firstly the intention should be to do Taqiyah (dissimulation), secondly, the aim should be to avert harm from an oppressed person or to do favor to a Momeen (Shiite Muslim) in which case it will become obligatory also. Thirdly, the association should aim at guiding the tyrant and oppressive rulers.[18] Muslim scholars did not cooperate with the tyrants to the extent that they would hold E’tekaf (Worshipping in Seclusion) in the mosque which had been built by King Abbas.[19] Having said this, it becomes clear that although these were Shiite governments, they did not deserve to be endorsed and supported by Shiite scholars. In addition, they did not have the necessary power.
What has to be said about Iranians and the present government of Iran is that according the sayings of the Infallibles, the Iranians have considerable contribution in helping the Imam of Time and in his reappearance. There are relevant narrations about the people of Qom and Taliqan and the Persian tribe in general. For example it has been narrated in Behar al-Anwar that Imam Sadiq (a.s.) recited the Quranic verse “We dispatched servants of Ours to inflict server violence upon you (all)”. The narrator says, I enquired the Imam as to who they are. The Imam then said thrice: “By Allah, they are the people of Qom.”[20]
In addition, according to narrations reported by Shiite and Sunni reporters, Imam Mahdi (atf) will reappear after a preliminary movement (which is applicable to the Islamic revolution) and there will be Persian men in his army who pave the way for his government and leadership. There is an all out agreement in the narrations that the two promised figures e.g. Sayyid Khurasani or Hashemi Khurasani and his friend Shu’aib bin Saleh are Persians (Iranians).[21]
Considering the narrations and that the present Iranian government enjoys jurisprudential and narrative legitimacy, the present government can be considered as favorable and conducive to the global government of the Imam of Time, may Allah hasten his reappearance because fear of the tyrants (which is desirable for protection of the religion not for fear of one’s life) is only one of the causes of the occultation. As we mentioned, there are also other reasons for the Imam’s occultation.
[1] – See Behar al-Anwar, vol.52 and Muntakhab al-Athar from Grand Ayatollah Saafi.
[2] – See “Knowing the Promised” by Ali Asghar Rizvani.
[3] – Ayatollah Makarem Shirazai, The Global Government of Mahdi, pg.219.
[4] – Ayatollah Amini, Al-Imam al-Mahdi, The Just Leader of Humanity, pg.215.
[5] – Behar al-Anwar, vol.52, pg.113.
[6] -Behar al-Anwar, vol.51, pg.152.
[7] – Someone’s loins are the front part of their body between their waist and thighs,
specially their sexual organs; a literary use.
[8] – Ethbatul Hodat, vol.7, pg.105.
[9] – Behar al-Anwar, vol.52, pg.91.
[10] – Ayatollah Amini, Al-Imam al-Mahdi, The Just Leader of Humanity, pg.241.
[11] – Bihar al-Anwar, Vol. 52, p. 244
[12] – Ayatollah Makarem Shirazi, The Universal Government of Mahdi (a.s), pg.80 – 83
[13] – Extracted from answer 535 (site: 585).
[14] – Kamal al-Deen, vol.2, pg.377 and 378.
[15] – See: Law and Politics in the Quran, Ayatollah Mesbah Yazdi.
[16] – Vide: The Scholars and Legitimacy of the Safavid State by Muhammad Ali
ussein Zadeh.
[17] – Ibid. pg. 87.
[18] – Ibid.
[19] – Vide: Religion and Politics during the Safavid Period by Rasul Ja’fariyan, pg.71.
[20] – Vide: The Age of Reappearance by Ali Kurani . See also: Behar al-Anwar, vol.6,
g.216.
[21] – Ali Kurani, The Age of Reappearance, pg.228.
Your question concerning the reappearance of the Imam of Time can be investigated around four focal points:
First: The signs for his coming are categorized into different groups, one of them being their classification into “certain” and “uncertain” signs: According to some hadiths, five signs are considered “certain” which we will mention them cursorily:[1]
Abu Hamzah Thumali says: “I told Imam Jafar Sadiq (as) that his father, Imam Muhammad Baqir (as) once said: “The emergence of an individual by the name of Sufyani is for sure, the echo of a call from the skies is also for sure, as is the rise of the sun from the west,” he also named other signs that are also for sure.”
Imam Jafar Sadiq (as) completed his father’s words by saying: “In addition to the internal conflict between Bani “Felan” (felan in Arabic means “someone” and is used when the person speaking doesn’t want to directly name someone and here what might be meant by His Excellency is the tribe of Bani Umayyah or maybe the army of evil), the killing of the Nafs Zakiyyah (the pure one), and the emergence and rise of the Qa’im (Imam Mahdi (as)) which in reality is a vow that will without a doubt take place. I (Abu Hamzah) asked: “Can you please explain about the cry from the sky?!” He answered: “In the beginning of a certain day, a caller will call in such a way that each nation will understand what is being said through its own language, saying: “All be aware that the truth is in Ali (as) and his followers!”, and at the end of the day, Iblis (Shaytan) will call out saying: “All be aware that the truth lies in the Sufyani and his followers!”
Here, those who don’t have stable faiths will begin to doubt.”[2], [3]
Second: In order that a person should remain steadfast and have a lasting belief in Imam Mahdi (atf) and to remain unflinchingly adherent to his belief at the end of time, he needs to fight his carnal desires, remember God and trust in God, resort to the Quran and the Ahlul-Bayt (a.s), deepen his relationship with Ahluz-Zikr (people of remembrance) or jurisprudents who are the trustees of the infallible Imams and their successors. That is because during the period of occultation, Satanic temptations and specious arguments increase and the growing material attractions influence and encompass the lives of the entire people. Meanwhile, the number of people who are steadfast in their loyalty to the Promised Mahdi (atf) and the reappearance of the Savior of the World is so few and rare that they, as reported in traditions, have been likened to alchemy:
“By the One Who sent me with the Truth as a Herald of Glad Tidings, those who will remain steadfast in the belief in him in the time of his occultation, they are rarer than alchemy.”[4]
Allamah Amini says in his book, Mahdi, the Just Leader of Humanity:
During the occultation, innovations will appear in the religion, and the ordinances of the Qur’an and the teachings of Islam will be interpreted in accordance with people’s likes and dislikes. As a result, many teachings and laws will be forgotten as if they were never even a part of Islam.[5]
Different readings of the religion are the most dangerous means of assault which we face during the period of occultation. When the Imam of Time (atf) reappears, he shall come across some so-called scholars (not idolaters) who interpret the Quran according to their personal reason or opinions (ra’y). Eventually, different readings of the religion become so widespread that all people turn to believe in them.[6]
People, having abandoned the absolute principles and fundamental teachings of Islam, merely follow the outward forms of religion, and regard those to be sufficient. These are the people who, besides the five daily obligatory prayers, the fasting of Ramadan, and the avoidance of external pollution (najasat), know nothing of Islam. They do not regard ethical behavior and moral precepts to be part of Islam. They give no importance to eschewing immoral conduct and make an excuse of not following moral guidelines since there is dispute about the obligatoriness and the prohibitions of certain requirements. They go as far as turning the prohibitions of the law, through trickery, into something permissible. They also shun their responsibility for paying the dues that are imposed by the law on them. In other words, they are engaged in observing the religion according to their desires. Certainly, such a religion would seem new and difficult to these people, and they might not even consider it to be Islam, because they have imagined Islam to be something else.[7],[8]
Thus, with this wrong assumption, a great number of people and even a group of so-called scholars who are apparently religious-minded people stand up against the Imam, reject the truth and real Islam as false and consider their own religion and beliefs as true. In this manner, they deviate from the right path and become disbelievers.
It has been narrated from Imam Sadiq (a.s.) that he said: “When our Qa’im arises he will call people anew to Islam, guiding them to the old thing from which people have turned away.”[9]
Third: According to traditions, following the reappearance of the Hujjah of God (Imam Mahdi), Prophet Jesus will offer prayers behind him in the presence of others. It has been narrated from the Prophet (pbuh) that he said: “By Allah Who appointed me as a bearer of good news, if there was one day left of this world, Allah will prolong that day so that my son, Mahdi appears. Afterwards Jesus, the Spirit of Allah, shall come and will perform his prayer standing behind him. Then the earth will brighten up with the Light of God and Mahdi’s government shall spread to the east and west of the universes.”[10]
Since a great many people make the followers of Prophet Jesus (a.s) and he regard Mahdi (atf) as the savior and global reformer, they, seeing this scene get interested in Mahdi (atf) and start to believe in him. This by itself is one of the causes of the victory of the Imam (atf) in his global movement and rise.
Fourth: In the same way that the Holy Prophet (pbuh) is the last prophet and his religion is the most perfect of all religions, Imam Mahdi is also the last infallible Imam (atf) who with his qiyam (rise) shall bring a great change in the world and shall help mankind attain the peak of perfection, knowledge and the highest level of piety, spirituality and justice.
In regard to the perfection of knowledge, Imam Sadiq (a.s) says: “Knowledge is contained in twenty-seven letters (parts) and everything which all of the (previous) messengers brought was merely two of these letters and until the day (when al-Mahdi makes his advent), the people will not be given knowledge except of these two letters. So then when our Qa’im makes his advent, he will bring with him the other twenty-five letters (of knowledge) and he will spread these among the people and add these to the previous two letters (parts) such that he will have imparted the twenty-seven letters (of knowledge) to them.”[11]
If we assume that “letter” refers to a discipline or field of knowledge, then it means that all the sciences and knowledge that mankind will achieve or are available to them till the advent of the Imam will be equal to two disciplines out of 27 disciplines. The remaining 25 disciplines will be revealed to humans by the Imam of Time (atf) during the period of occultation. [12]
[1] – For further information in this regard, vide: The Signs of Reappearance (atf), question 219 (site: 2032).
[2] – Kamaluddin, vol.2, pg.652.
[3] – Extracted from question 219 (site: 2032) Index: The Signs of Reappearance (atf)
[4] – Muhammad Rey Shahri, Muhammad, Mizan al-Hikmah, vol.1, pg. 282.
[5] – Mahdi, the Just Leader of Humanity by Ibrahim Amini, pg. 325
[6] – Aftab Wilayat, Muhammad Taqi Mesbah Yazdi, pg. 237.
[7] – Mahdi, the Just Leader of Humanity by Ibrahim Amini, pg. 326
[8] – For further information, vide: Index: Hazrat Mahdi and New Religion, question 1424 (site: 1636).
[9] – Kashful Ghummah, vol.3, pg. 254; Irshard of Shaykh Mufid, pg. 343.
[10] – Shaykh Saduq,Kamaluddin, pg. 163, cited from Intizar Khurshid Wilayat by Abdul Rahman Ansari, Islamic Propagations Office Publication, (1373) 1994.
[11] – Wasa’il ash-Shi’a, Volume 7, Page 326, hadith 10
[12] – Abdul Rahman Ansari, Dar Intizar Khurshid Wilayat, Islamic Propagations Office Publications, 1373 (1994) pg. 322 with little modification
Whenever the discussion of occultation crops up, queries of various kinds invade the minds of the people. The most common among them being as to what is the benefit of an Imam who is in occultation? In other words, what is the purpose of having......
...
Question 10 What is the proof of the birth of Imam Mahdi (a.s.)? Whether any one has seen him after his birth? Reply: According to both the Shi’a as well as Sunni historians, Imam e Zamaana (a.t.f.s.) is already born. This is a well established......
Question 11 Why did Imam Mahdi (a.s.) come out in the open, in spite of his many enemies, at the time of the martyrdom of his father? Reply: As has been explained previously that due to the exceptional conditions of that time, except a very......
Question 12 Describe the details of the conditions of the birth of Imam Az-Zaman (a.t.f.s.)? Reply: Hakimah Khatoon, the daughter of Imam Muhammad Taqi al-Javaad (a.s.), and the aunt of Imam Hasan al- Askari (a.s.) narrates the conditions of the birth of Hazrat Mahdi (a.s.)......
Question 13 Who was the mother of Imam e Zamana (a.s.)? Reply: The Mother of Imam-e-Zamana (a.s.) was a Roman princess Narjis Khatoon. She is introduced in the following narration of Behaarul Anwar, v. 51, Chapter 1, H. No. 12. “Sahl al-Shaybani narrates, ‘Bishr ibn......
Question 14 Mention the names, titles and agnomens of Hazrat Mahdi (a.t.f.s)? Reply: The real name of Hazrat Mahdi (a.t.f.s.) is “M-H-M-D” which is the same as that of the Holy Prophet (s.a.w.a.). The Holy Prophet (s.a.w.a.) had prophesied, “His name will be my name......
Question 2 What has been mentioned about Imam Mahdi (a.t.f.s.) in the books of other religions? Reply: An examination of the religious books of the different religions conclusively proves that the belief in the Promised Mahdi is not exclusive only to the Muslims. Even other......
Question 3 Do the verses of the Holy Qur’an prove the existence and reappearance of Hazrat Mahdi (a.t.f.s.)? Reply: First and foremost, it is not necessary that the Holy Qur’an explains in detail all the concepts. Given that it actually deals with many things, so......
Question 4 Have the Holy Prophet (s.a.w.a.) and the Infallible Imams (a.s.) informed us about the “Promised Mahdi”? Reply: Many reliably narrated traditions emanate from the Holy Prophet (s.a.w.a.) and the infallible Imams (a.s.) about the existence and reappearance of Hazrat Mahdi (a.s.). These leave......
Whenever the discussion of occultation crops up, queries of various kinds invade the minds of the people. The most common among them being as to what is the benefit of an Imam who is in occultation? In other words, what is the purpose of having......
...
Question 10 What is the proof of the birth of Imam Mahdi (a.s.)? Whether any one has seen him after his birth? Reply: According to both the Shi’a as well as Sunni historians, Imam e Zamaana (a.t.f.s.) is already born. This is a well established......
Question 11 Why did Imam Mahdi (a.s.) come out in the open, in spite of his many enemies, at the time of the martyrdom of his father? Reply: As has been explained previously that due to the exceptional conditions of that time, except a very......
Question 12 Describe the details of the conditions of the birth of Imam Az-Zaman (a.t.f.s.)? Reply: Hakimah Khatoon, the daughter of Imam Muhammad Taqi al-Javaad (a.s.), and the aunt of Imam Hasan al- Askari (a.s.) narrates the conditions of the birth of Hazrat Mahdi (a.s.)......
Question 13 Who was the mother of Imam e Zamana (a.s.)? Reply: The Mother of Imam-e-Zamana (a.s.) was a Roman princess Narjis Khatoon. She is introduced in the following narration of Behaarul Anwar, v. 51, Chapter 1, H. No. 12. “Sahl al-Shaybani narrates, ‘Bishr ibn......
Question 14 Mention the names, titles and agnomens of Hazrat Mahdi (a.t.f.s)? Reply: The real name of Hazrat Mahdi (a.t.f.s.) is “M-H-M-D” which is the same as that of the Holy Prophet (s.a.w.a.). The Holy Prophet (s.a.w.a.) had prophesied, “His name will be my name......
Question 2 What has been mentioned about Imam Mahdi (a.t.f.s.) in the books of other religions? Reply: An examination of the religious books of the different religions conclusively proves that the belief in the Promised Mahdi is not exclusive only to the Muslims. Even other......
Question 3 Do the verses of the Holy Qur’an prove the existence and reappearance of Hazrat Mahdi (a.t.f.s.)? Reply: First and foremost, it is not necessary that the Holy Qur’an explains in detail all the concepts. Given that it actually deals with many things, so......
Question 4 Have the Holy Prophet (s.a.w.a.) and the Infallible Imams (a.s.) informed us about the “Promised Mahdi”? Reply: Many reliably narrated traditions emanate from the Holy Prophet (s.a.w.a.) and the infallible Imams (a.s.) about the existence and reappearance of Hazrat Mahdi (a.s.). These leave......