Innumerable narrations contain the signs and symbols of the re-apperarance of Hazrat Vali-e-Asr Imam Mahdi (A.S.) Janab Sheikh Sadooq and Allama Majlisi (May God Shower His blessing on on them) the highly acclaimed Islamic Scholars have described these narrations among the signs and symbols of the re-appearance of Imam (A.S.) Here we will discuss them wholly form literary point of view.
1. Importance of signs and symbols of re-appearance of Imam (A.S.) Since long all the Muslims in general and the Shias in particular are looking forward for the re-appearance of Imam Mahdi (A.S.). It is undoubtedly an established fact like the Doomsday for which no fixed time or period is sounded. Only Allah knows, we know not.
We have only to focus our attention on the indications assigned for it.
To investigate, to find out and to distinguish between these signals and tokens for the re-appearance of Imam (A.S.) is of immense importance.
We can assume on the basis of these indications (not for certain) that the time and period is not far away.
Due to this more emphasis is given on these signs from the beginning itself.
2.There are two types of indications and signs The signals given by Ahlul-bait are not of one type.
Some of the signs told by the descendants of the Holy Prphe (SAWA) are unchangeable while some of them are inconstant. Imam Jafar Sadiq (A.S.) has said that five signs before the re-appearance of Qayem (A.S.) would appear.
(i) the appearance of Yemani, (ii) revolt of Sufyani, (iii) mysterious voice, (iv) murder of a pious man between Safah and Murwa; (v) sinking of Sufyani's army between Mecca and Madina at a place known as Baidaar.
(Bihar-al-Anwar-254/52)
According to another narration some other sure symbols are related by Imam Jafar Sadiq (A.S.) like the division of Banu Abbas in different groups; Sighting of mysterious hands form the sky (Bihar 206-23/52) while other signs are mutable.
It can be concluded by keeping both the symbols together that some of them are uncertain.
3. Can any change be anticipated in the things predicted ? According to the thorough and absolute Shia teachings and tenets the answer will be in affirmative. Changeability among the shias is an important belief founded on Quranic Signs (Suras).
The Sunnis have never any vision to see things in the light of the teachings of Ahlul bait.
Their mentality is unchanged and will never be changed so the change and alteration can never be digested by them.
In the light of Shia tenets, the mishaps, calamities and other ugly incidents which are expected can be changed, altered and averted.
Accordingly the problems of livelihood age, hunger, prestige honour, insult and disgrace, incurable diseases, earthquakes, famine, revolution and war which are about to engulf the mankind can be turned aside from or there may be increase or decrease in their severity.
The glaring example of the changeability is the episode of the followers of Hazrat Yunus (A.S.) whose calamity was kept off and prevented. At two different places it is mentioned in the Holy Book that the followers of Hazrat Yunus (A.S.) ware subjected to the severe wrath of the Almighty God.
So the Prophet distanced himself from them and went far away. But his followers suddenly changed their behaviour and stand. They pleaded for mercy form the Almighty God form the depth of their hearts. The calamity was averted (Sura-Yunus : 98).
God can change the destiny and is not subject to any control, can set right the things, comes to the rescue of those who have lost the hope, has authority to control the things when they are uncontrollable and manages the affairs when they are unmanageable. The changes and alterations should not be amounted to the repentance of God for the decision given previously.
Such types of change would be called to have its base on ignorance and can be presumed that the decision when first given was due to lack of knowledge but after having gained the complete knowledge the change was taken place.
actually this change is not linked with divination and for-knowledge.
This has the direct connection as per the narrations of descendants of Holy Prophet (with the knowledge of the unseen) where the fore-knowledge is treasured.
From this treasure all the angels, the Prophets and the spiritual leaders(Imams) are adorned with the fore-knowledge and inspiratins.
Nothing has thus found place regarding change in the Commandments of God in (Quran)in the unseen treasure of knowledge.
On the basis of the fore-knowledge Hazrat Yunus (A.S.) went far away from his followers.
When he returned, was flabbergasted to find that the calamity was averted.
It is clear that the calamity was mentioned but the change was not mentioned so Hazrat Yunus (A.S.) was taken aback to see the change.
The descendents of Prophet (A.S.) were embellished with divine knowledge written in the knowledge of the unseen. Whatever symbols were described in that were all told by the spiritual leaders (Imam).
Regarding the change in symbols nothing was predicted so was not told by the Imam but due to the faith in alteration there is a possibility of change in symbols also.
4. Can the symblos and signs be changed and subjected to alteration ? It is a complex problem which requires literary discussion and arguments.
The scholars of high reputation and arguments. The scholars of high reputatin have different views. According to the highly placed narrator Mirza Hasan Noori author of the book Mustadrak-ul-wasael there can be change in these symbols also like the change in rest of the things.
(Najmus-Saqib, chap.11). The eminent scholar Ayat ullah Syed MOhammad Taqi Isfahani has expressed altogether different views as any change is not acceptable to him in these symbols.
Further discussions and arguments in this article will prove that narrator Noori was right in his conclusion and the correctness of his views can easily be established.
Two types of signs and indications are narrated by the Imam (A.S.).
Some of them are certain while others are un-certain.
If there would not have been uncertain signs there was no point in treating some signs as certain and unchangeable.
So it amounts to the change in the symbols.
There can be change at least in uncertain signs and signals. Later on it would also be proved that even certain signs could aslo be changed.
5. Is alteration not possible in the time of re-appearance of Imam (A.S.) ? Regarding the change both these narrations can be put as a proof in which the re-appearnce is predicted early or late. The conditions of period and time of re-apperance are discribed in some narrations.
If it will be proved that re-appearance is alterable can occur late or early then it will be implied that the signs can also be changed.
The following narrations can be quoted regarding the change in re-appearance :
A narrator writes that he inquired from Imam Jafar Sadiq (A.S.) whether there is any remedy to this replied, "Yes but it is only you people who have disclosed this secret so the re-appearance is delayed by God."
(Bihar - 52 - 117 105).
It can be explained in this way in detail that the Imams (A.S.) used to hint to their followers (Shias) about the re-appearance without fixing any period.
That secret was passed on to the enemies by some mentally weak Shias which aversed God and thus the re-appearance was delayed.
In other narration Imam Jafar Sadiq (A.S.) said that re-appearance was delayed twice (Bihar 52/117) while it was actually delyaed thrice according to another narratin (Bihar 52/289-291).
The following sayings of Imam (A.S.) can be put forward as a third example which proves that delay or haste can possibly occur in re-appearance.
The words are follows: "Pay for early re-appearance as it would be for your god. It would be a means to make you free from hardship". (Bihar -53).
Hazrat Imam Jafar Sadiq (A.S.) relates that "the wrath of God, on Bani Israel was prolonged, they prayed to God to pardon their sins from the depth of their hearts continuosly for a fortnight. God then commanded Janab Hazrat Musa (A.S.) and Janab Hazrat Haroon (A.S.) through heavenly messange to protect them from the tyranny of Firoun. Thus hundred and seventy years of their calamity and hardships were reduced. So they were freed early from God's displeasure.
Imam (A.S.) further added that you can also pray to God to help you pardon your sins.
Like Bani Israel you will also be freed early from hardships.
If you will not act like them God would continue to carry it upto the last stage".
It has now become clear that the early re-appearance of Imam (A.S.) so to say depends very much how we reciprocate. If we will pray to God sincerely to padon us we will find a sea of change in ourselves and will abstain from sins by being faithful to God.
Only then we can hope for quick and early re-appearance of Imam Mahdi (A.S.).
When it is evident that alterations are possible in re-appearance so also the change is possible in the signs described for the time and period of re-appearance.
6. Can the re-appearance be subjected to alterations? The changes and alterations are linked with appointed and certified things.
The commandments of God are not wavering and inconstant.
God declares in the Holy Book".
No doubt the words of God are never vacuous".
Whatever can be said and written in the light of the teachings of Ahlul bait is only this that the re-appearance of Imam (A.S.) either be delayed or altered or occours early but is not immutable. The re-appearance is the commandment of God that never changed.
God in His Holy Book "God has promised his pious and faithful beings to appoint a vicegerent on earth and endow him with authority to pupularise the ways of choicest religion of Allah and the peace will prevail everwhere instead of fear and terror (Sura-Noor).
The promise of God is never in vain an void.
A person came to Imam Taqi (A.S.) and expressed his fear regarding the possibility of change and alteration in the re-appearance of Imam (A.S.). He was told by Imam Mohammad Taqi (A.S.) that re-appearance of Imam Mahdi (A.S.) is a commandment of God which is not in-expressive". (Bihar 251/52)
7. Can there be any change in authentic and established signs of re-appearance of Imam (A.S.)? Positive indications mean those which are willed by God so un-changeable and will never be changed while the rest can be categorised as vague so liable to be changed.
There is no commandment of God regarding them only their quality and characteristics is mentioned. The appearance of Yamani.
The revolt of Sufyani an sinking of army, murder of a pious man and sounding of a voice from the heaven are stamped and thus not subject to alterations.
Expressive and inexpressive signs and indications whether the certain or uncertain are not visible in the outside world the possibility of change can not be ruled out.
Both are liable to be changed. The revolt of Sufyani was related in presence of Imam Taqi (A.S.) as an unchangeabel sign.
Accordingly an individual enquired from Imam (A.S.)whether a change is possible even in this stable sign? The Imam replied in the affirmative. (Bihar -151-250/52)
Keeping the above in mind there is no apparent distinction between vacuous and secure signs as both are changeable.
8. What is the meaning of change in the signs? We have already described this point above in detail in part No.3 of this article that the change in precious signs occur under peculiar circumstances.
The Prophets, messengers of God and spiritual Leaders (Imams) acquire Knowledge from divine soure in which early and preliminary decisions with their signs and symbols are mentioned. Sometimes due to some particular reasons changes and alterations are brough about in previous decision and amendments are made in them.
So whatever indicatios are given by the Imam (A.S.) regarding the incidents which are to occur including the re-appearance are totally based on the previous decisons mentioned therein. It does not in any way mean that signs should be ignored and should be considered as insignificant "You should not be taken aback if the other day that incident is changed or altered for which you were told before hand" as was told by Imam (A.S.).
We should have faith in the utterances of Imam (A.S.) and should not doubt authenticiyt.
Istead we should try to find out whether ro not that incident was from amongst them which were changeable. A true follower is he who has faith in changes and alterations and not carried away by inconstant and constant signs.
If predicted incidents have not base it on ignorance and it should be treated as a previous decision which was changed by God's will as such thoughts would have double and manifold advantages (Kafi-2/269). He who was faith in narrations would never be taken aback if the Imam (A.S.) re-appears before the sighting of the signs as one is awaiting for the Imam (A.S.) and not looking forward for the signs.
9. What is the purpose and object of symbols and signs? The discussions about the tokens and signals have it own advantages and benefits. It kindles the hearts of Shias with the ray of hope, vanishes the anxiety and worries and protects them from negative thinking that crowd their minds.
The facts of re-appearance are known only to God as we have described in this article in detail.
The material which were possibly being collected about the re-appearance are wholly based on tokens and signals.
The sightning of any of those tokens strenghtens our faith in re-appearance of Imam (A.S.) doubles the excitement.
Yaqteen, father of highly respected companion and follower Ali bin Yaqteen of Hazrat Imam Musa Kazim (A.S.) was a blind followres of Banu Abbas while his son Ali bin Yaqteen was begotted Shia. Imam (A.S.) guaranteed heaven for him.
Yaqteen once asked his son Ali in light vein that prediction of Prophet (SAWA) about the sovereignity of Banu Abbas had come true but so far Mahdi (A.S.) has not re-appeared to minimize sufferings and pains of his Shias as was predicted by the Prophet (SAWA).
Ali replied that the source of narration is the same i.e. the regulations mentioned in the heavenly book with only difference that the time for the fulfillment of the promise made to you drew nigh while the time for our promise has not arrived so we are waiting for the day.
If it would be told that it would occur within two or three years but would not occur majority of us would contradict the issue of re-appearance of Imam (A.S.).
To keeps us on the track it is said that "the period of re-appearance is fast approaching" (Ghaibat-e-Numani page 158).
Thus the tokens and signals for re-appearance serve as a source of stability and security of faith.
10. Conclusions: 1. The signs and tokens of re-appearance of Imam (A.S.) are nonconstant and can be altered like other things.
2. The meaning and sense of change is not the complete and actual change but the substitute in the preliminary decisions depicted in the Holy Book. God knows everything and there cannot be any change in His Commands.
3. The knowledge of the Prophets and Spiritual Leaders is acquired from the Holy Book so the secret are known to them. The change and alterations if any in the previous decision are mentioned only in unseen knowledge.
4. We should have firm faith in the teachings of Spiritual Leaders.
If the things have not occured as predicted it has no link with their teachings but have direct connection with the knowledge of the unseen.
5.The re-appearance of Imam (A.S.) may be delayed or may take place early.
We are duty bound to provide means of eary re-appearance of Imam (A.S.) by doing good deeds and by prayers for early occurance.
6. Change is possible where it is not promised by God. The re-appearance is promised but there is no promise for time and period of re-appearance.
7. The signs and tokens of re-appearance have a major role to play for stability and firmness in our faith for clear dealings and unblemished character.
11. In What manner the discussions effects the awaiters ? It is advised in narrations to wait for re-appearance every morning and evening and all the times (Bihar 95-145/52). Such a piece of advice can be given only when the signs and tokens are inconstant.
1. If the tokens are unchangeable there is no point to wait all the time and every moment. It would be altered when these tokens are sighted. But under these conditions it can be argued that without sighting of those tokens how the re-appearance is possible? The mention in the narratios are contrary to that.
Having a faith in change and alteration everybody would be ready and willing every morning and evening and all the time for re-appearance.
2. A person who is not believing in change in signs he would never wait all the time throughout the day and night.
There is at least 15 days gap between the assasination of a pious man and the re-appearance of Imam (A.S.) (Bihar-302/52).
So it is meaningless to think about the re-appearance before the murder of a pious man.
We are ordered to wait all the time. To wait for re-appearance is considered a significant act. Such orders can be given only when the change in tokens are possible.
3. A person who has no faith in alteration of signs and thinks of re-appearance of Imam (A.S.) after sighting of the tokens such a person is actually waiting first for the sighting of tokens and then for re-appearance of Imam (A.S.) which the narrative has given more importance to the re-appearance of Imam (A.S.) and tokens afterwards.
12. Awaiting for re-appearance and not for tokens and symbols It is now clear that we should wait for re-appearance of Imam (A.S.) and not for change in sign. We should not consider re-appearance as impossible before withnessing the symbols and tokens.
The re-appearance is the command of God.
It is not ordered by God, so the Imam (A.S.) has not re-appeared. It is only at this stage the true and sincere followers are praying, waiting and begging pardon before God to hasten the re-appearance of Imam (A.S.) God is free to shower His blessings to any He likes. God can order the re-appearance even before the sighting of signs and not bound by symbols.
The symbols can be changed and Imam (A.S.) can be ordered to re-appear early.
So we should wait for re-appearance of Imam (A.S.). and should not wait for the signs to appear.
Oh! God of Husain (A.S.) we beg you to administer justice to Husain (A.S.) and bring forth the re-appearance of Imam (A.S.) for consolation of Imam Husain (A.S.).
So now, what is a duty of a Shi'ite? What responsibilities does he have? Truly, are we reckoned among the real followers of His Eminence (Imam al Mahdi)? If we study the lives of the devout Shi'ites (followers) of the Holy Imams before the Twelfth Imam, and consider their sacrifices without the slightest hesitation, we shall at once awake from our neglectful slumber and realize our weakness and guilt.
Were not Salman al-Farsi, Abu Dharr al-Ghifari, 'Ammar ibn Yasir and Malik al Ashtar, the followers of the contemporary Imam 'Ali, Amir al-muminin , peace be on him, and are we too the followers of the Imam of our Age ? Was not Maytham at-Tammar, who did not cease to praise 'Ali, the Lord of the faithful, a follower of His Eminenee 'Ali, and are we too, who are passing with the Imam of our Age through a strange period, the followers of His Eminenee ? Were not the martyrs of Karbala', who with love strived in the way of defending the Imam of their time, Husayn , peace be on him, and were martyred, the followers of His Eminenee, and are we too, who refuse to give our wealth, lives and other means in the way of the Imam of our time, His Eminenee 's followers ? Is a person like Hisham ibn Hakam, who in his extraordinary and valuable debates erushed and defamed the opponents of the Divine Leadership (Imamate) in such a way that he was called the "assistant of the Imam" by Imam as Sadiq, peace be on him, a Shi'ite? And are we too, who are sluggish in fulfilling our foremost duty to reeognize the Imam of our time, Shi'ites ?
From what we read of the glad tidings in the Qur'an and the traditions of the Holy Prophet and the infallible Imams, the Imam of the Age (Imam e Zaman) has speeial responsibilities which other Imams did not have. Imam e Zaman will establish a Universal Government. He will fill the earth with righteousness and justiee. He will exploit the earth's treasures and natural resources. He will improve and develop the land, and in this way people's awareness and understanding will improve.
Therefore, do not the followers of His Eminence have a very particular duty? Should not the Shi'ites endeavour to obtain the competence and merit of being His Eminence's special Companions when he reappears by Divine Command ? Therefore, let us see what our duties are and how we should observe them. Undoubtedly, our first duty is to beeome aequainted with him. Recognizing Imam e Zaman is so important and essential that in the Holy Prophet's traditions we read:
He who dies without reeognizing the Imam of his age is like one who had died during the jahiliyyah (the pagan era before the advent of Islam).
To die during the jahiliyyah means a death devoid of Islam and faith. And it is obvious that one who dies without recognizing the Imam of his age is counted in the group of the faithless. In another tradition, Imam Muhammad al-Baqir , peace be on him is quoted as having said on the same subject:
One who dies without having (accepted) the Imam, it is as if he died in the jahiliyyah, and people are not exempted from recognizing their Imam.
Therefore, we must endeavour to recognize His Eminence (Imam e Zaman) for the sake of Islam and our faith, and so that we may be reckoned among those who have gained salvation and among the faithful. Another duty of the Shi'ites during the major occultation, which the Holy Imam have alluded to, is the question of being ready for the Saviour Hence, the first step for salvation is to recognize the Imam of the age; and the second step is to be prepared for the establishment of just Government by His Eminence.
One who is waiting (muntazir) and preparing himself for the appearance of the Imam must have the characters and merits of the companions of Imam al-Mahdi, peace be on him, and should sacrifice his life and wealth in his way. For this reason Imam as-Sadiq, peace be on him, said:
One who waits for our commands is like a person who sacrifices his own blood in the way of Allah.
One who dies while expecting the Government of al-Qa'im is like one who is in the presence of al - Qa'im (Imam al-Mahdi).
After a pause he added:
But he is like one who has been struck with a sword while accompanying him. Then he insisted further by adding:
Nay, by Allah! He is like one who has been martyred in the presence of the Messenger of Allah. Are we reckoned among those who are expecting His Eminence? Are we at least waiting for the Divine Promise of the Authority of Allah (Waliyyu'llah) in the same manner as we wait for the return of our loved ones from a journey?In another tradition, Imam as-Sadiq , peace be on him narrated the virtues of the companions of Imam al-Mahdi , peace be on him saying:
If one takes pleasure in being among the companions of al-Qa'im, then he must wait for him and must act with good behaviour and modestly. If he dies before the appearance of al- Qa'im, then he will be rewarded like one who has followed him. Then act diligently, and await, that this effort and awaiting will give you delight, O' you who have found salvation. Shi'ites must have a devout link with His Eminence during the occultation. Their hearts and souls should be filled with love and affection for him. Their thoughts should be devoted to his service and their desire should be to meet him. Their prayers should be to ask for the blessing of Allah to be showered on His Eminence, and their supplication should be for salvation. Their existence should be one welded and fused unit, and their life should blaze with love for him.
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Dua for Imam al Mahdi, peace be on him:
O Allah! We ask of Thee to favor us with the gift of being obedient to Thee, and Detach us from being disobedient to Thee. Bestow on us being sincere in intentions; and Provide us with the knowledge of what is sacred.
O Allah! Honor us with guidance and honesty, and Direct our tongues to what is right and wise; Fill our hearts with comprehension and knowledge, and Cleanse us from the forbidden and doubtful.
O Allah! Prevent [our hands] from committing oppression and theft, Lower our gaze [out of modesty] from the immoral and disloyal, and Block our ears from hearing the vain talk and slander. Endorse our scholars with the gift of piety and fitting advice, and the learning ones with hard work and desire to learn.
Bless the listeners [to Thy scholars] with wisdom and compliance, and Impart recovery and comfort to the sick ones from illness and disease, and bless the dead among them with kindness and mercy.
O Allah! To our old people, award dignity and peace of mind, To our young people, confer repentance and turning away from sin, and To our women, bestow modesty and chastity.
O Allah! Supply the rich with humility and abundance; and the poor with patience and contentment. Let those fighting in Thy way be victorious, and the imprisoned be freed and unfettered.
Let the rulers be just and kind and the ruled be fair and with good conduct; Bless the ones on pilgrimage with abundance and support, and help them complete what is obligatory on them.
With Your Grace and Kindness, O Most Kind, Full of Grace!
Name - Muhammad
Title - Al-Mahdi, Sahib-ul-Asr, Al-Hujjat, Al-Qa'im
Kunyat - Abul Qasim
Born - Friday 15th of Shaban 255 A.H., at Samarra
Father's Name - Imam Hasan-al-Askari
Mother's Name - Nargis Khatoon
Still living but in hiding and will appear before the Day of Judgement to establish justice on earth
The Signs of the Reappearance (Qiyam) of the (Imam) who undertakes the Office (al-Qa'im), Peace be on him, the Period of Time of his Appearance, an Explanation of his Life and an Extract of what is revealed about his State.
Traditions have been reported mentioning the signs for the time of the appearance of the Imam who will arise (qa'im), peace be on him, and the events which will take place before his appearance, together with the indications and features of it.Among them are: - The Sufyani will come out in revolt; - the Hasanid will be killed; - the Abbasids will dispute over worldly kingdom; - there will be an eclipse of the sun in the middle of the month of Ramadan; - there will be an eclipse of the moon at the end of that month in contrast to ordinary happenings; - the land will be swallowed up at al-Bayda'; it will be swallowed in the east-it will be swallowed up in the west; - the sun will stay still from the time of its decline to the middle of the time for the afternoon prayer; - it will rise from the west; - a pure soul (nafs zakiyya) will be killed in the outskirts of Kufa with seventy righteous men; - a Hashimite will be slaughtered between the corner (of the Ka'ba) and the station of Abraham); - the wall of the mosque of Kufa will be destroyed; - black standards will advance from Khurasan; - al-Yamani will come out in revolt; - al-Maghribi will appear in Egypt and take possession of it from Syria; - the Turk will occupy the region of al-Jazira; - the Byzantines will occupy Ramla; - the star will appear in the east giving light just like the moon gives light; - then (the new moon) will bend until its two tips almost meet; - a colour will appear in the sky and spread to its horizons; - a fire will appear for a long time in the east remaining in the air for three or seven days; - the Arabs will throw off the reins and take possession of their land, throwing out the foreign authority; - the people of Egypt will kill their ruler and destroy Syria; and three standards will dispute over it (Syria); - the standards of Qays and the Arabs will come among the people of Egypt; - the standards of Kinda (will go) to Khurasan; - horses will come from the west until they are stabled in al-Hira; - the black standards will advance towards them from the east; the Euphrates will flood so that the water comes into the alleys of Kufa; - sixty liars will come forward, all of them claiming prophethood, and twelve will come forward from the family of Abu Talib, all of them claiming the Imamate; a man of important rank of the supporters of the 'Abbasids will be burnt between Jalula' and Khaniqin; - the bridge next to Karkh in the city of Baghdad will be established; - a black wind will raise it at the beginning of the day and then an earthquake will occur so that much of it will be swallowed up; - fear will cover the people of Iraq and Baghdad; swift death (will occur) there and there will be a loss of property, lives and harvests; - locusts will appear at their usual times and at times not usual so that they attack agricultural land and crops and there will be little harvest for what the people planted; - two kinds of foreigners will dispute and much blood will be shed in their quarrel; - slaves will rebel against obedience to their masters and kill their masters (mawali); - a group of heretics (ahl al-bida) will be transformed until they become monkeys and pigs; - slaves will conquer the land of their masters; a cry (will come) from the sky (in such a way) that all the people will hear it in their own languages; - a face and a chest will appear in the sky before the people in the centre of the sun; - the dead will arise from their graves so that they will return to the world and they will recognize one another and visit one another; - that will come to an end with twenty-four continous rainstorms and the land will be revived by them after being dead and it will recognize its blessings; - after that every disease will be taken away from those of the Shia of the Mahdi, peace be on him, who believe in the truth; at that time they will know of his appearance in Mecca and they will go to him to support him.
(These signs) are as the reports have mentioned. Among the total of these events are some which are bound (to happen) and other which are conditional. God knows best what will take place. We have only mentioned them on the basis of what is recounted in basic sources of tradition (usul) because of their inclusion in traditions which have been handed down. From God we seek help and Him do we ask for success.
[Abu al-Hasan 'Ali b. Bilal al-Muhallabi informed me: Muhammad b. Jafar al-Mu'addib told me on the authority of Ahmad b. Idris, on the authority of 'Ali b. Muhammad b. Qutayba, on the authority of al-Fadl b. Shadhan, on the authority of Ismaeil b. al-Sabbah, who said: I heard an old man among our colleagues mention on the authority of Sayf b. Umayra, who said:] I (i.e. Sayf b. 'Umayra) was with Abu Jafar al-Mansur and he said to me of his own accord: "There will certainly be a voice calling from the sky the name of a man from the descendants of Abu Talib." "May I be your ransom, Commander of the faithful," I said, "do you relate that?" " Indeed, by Him in Whose hands is my life ," he replied, " because my own ears have heard it. " "Commander of the faithful," I said, "this tradition which you have heard is before my time." " Sayf, it is the truth, " he told me. " When it happens, we will be the first to answer it. Indeed the call will be for a man from the descendants of our uncle. " "A man from the descendants of Fatima, peace be on her?" I asked. " Yes, " he replied. " Sayf, if it was not for the fact that I have heard from Abu Jafar Muhammad b. Ali (al-Baqir), who told me about it, even though all the people of the earth have told me about it, I would not accept it from them. However it was Muhammad b. Ali (al-Baqir), peace be on them, (who told me) ." [Yahya b. Abi Talib reported on the authority of Ali b. Asim, on the authority of Ata' b. al-Sa'ib, on the authority of his father on the authority of Abd Allah b. Umar, who said:] The Apostle of God, may God bless him and his family, said: " The hour (of the end of the world) will not arise until the Mahdi from my descendants comes forth. The Mahdi will not come forth until sixty liars come forward, all of them declaring: 'I am a prophet.' " [al-Fadl b. Shadhan reported on the authority of one who reported it on the authority of Abu Hamza al-Thumali, who said:] I (i.e. Abu Hamza al-Thumali) asked Abu Jafar (al-Baqir), peace be on him: "Is the revolt of the Sufyani one of the things which must happen?" "Yes," he replied. "The call is one of the things which must happen as is the rising of the sun from the west one of the things which must happen. The dispute of the Abbasids over the state is also one of them and the killing of the pure soul (al-nafs al-zakiyya). The appearance of the one who will arise (al-qa'im) from the family of Muhammad, may God bless him and his family, is another of the things which must happen." "How will the call be?" I asked. "There will be a call from the sky at the beginning of the dayù indeed the truth is with Ali; and his Shia,'' he said. "Then at the end of the day, Satan will call from the earth - indeed the truth is with Uthman and his supporters. At that the false one will feel doubt." [al-Hasan b. Ali al-Washsha' (reported) on the authority of Ahmad b. A'idh, on the authority of Abu Khadija, on the authority of Abu Abd Allah (Ja'far al-Sadiq, peace be on him:] (Jafar al-Sadiq) said: "The one who will arise (al-qa'im) will not come forth until twelve of the Banu Hashim come forth before him, all of them summoning men to themselves." [Muhammad b. Abi al-Bilad (reported) on the authority of Ali b. Muhammad al-Azdi, on the authority of his father, on the authority of his grandfather, who said:] The Commander of the faithful, peace be on him, said: "Before the one who will arise (al-qa'im), there will be red death and white death; there will be locusts at their usual time and at their unusual time like the colours of blood. As for red death that is (from) the sword,while white death is (from) plague." [al-Hasan b. Mahbub (reported) on the authority of 'Amr b. Abi Miqdam, on the authority of Jabir al-Jufi on the authority of Abu-Jafar (al-Baqir), peace be on him:](Al-Baqir) said: "Stay close to the ground. Don't move an arm or a leg until you see the signs which I will mention to youùI don't think that you will live until that time. The Abbasids will dispute; a voice will call from the sky; one of the villages of Syria called al-Jabiyya will be swallowed up; the Turks will occupy the region of al-Jazira; the Byzantines will attack al-Ramla; at that time there will be much conflict throughout the land until Syria is destroyed. The cause of its destruction will be the meeting of three standards there: the standard of the Red, the standard of the Spotted and the standard of the Sufyam." [Ali b. Abi Hamza (reported) on the authority of Abu al-Hasan Musa, peace be on him:]Concerning the words of Him, the Mighty and High: We will show them our signs on the horizons and in themselves so that it will become clear to them that it is the truth [XLI 53], (Musa) said: "(There will be) a disturbance on the horizons and the enemies of truth will be changed in form." [Wahb b. (Abi) Hafs (reported) on the authority of Abu Basir, who said:] I (i.e. Abu Basir) heard Abu Jafar (al-Baqir) speak concerning the words of Him, the Exalted: If We wish, We will send down on them signs from the sky, and their necks will remain bent submissively to them (XXVI 4). He said: "God will do that to them." "Who are they?" I asked."The Umayyads and their supporters," he answered. "What is the sign?" I asked. "Between the decline of the sun (at noon) and the time of the afternoon prayer, the sun will remain still," he said. "The chest and face of man will appear in the centre of the sun, who will be recognized by his standing and genealogy. That will occur in the time of the Sufyani. At that moment his destruction will occur and the destruction of his people." [Abd Allah b. Bukayr (reported) on the authority of Abd al-Malik b. Ismail, on the authority of his father, on the authority of Said b. Jubayr:] (Sa'id b. Jubayr) said: "In the year in which the Mahdl will rise, twenty rain storms will rain on the earth. You will see their effects and benefits." [al-Fadl b. Shadhan (reported) on the authority of Ahmad b. Muhammad b. Abi Nasr , on the authority of Thalaba al-Azdi, who said:] Abu Jafar (al-Baqir), peace be on him, said: "Two signs will come before the one who will arise (al-qa'im), peace be on him: there will be an eclipse of the sun in the middle of the month of Ramadan and an eclipse of the moon at the end of it." "Son of the Apostle of God," I said, "usually the eclipse of the sun occurs at the end of the month and the eclipse of the moon occurs in the middle of it?" "I know what I have said," replied Abu Jafar (al-Baqir), peace be on him. "They are signs which have not occurred since Adam came down." [Thalaba b. Maymun (reported) on the authority of Shuayb al-Haddad, on the authority of Salih. b. Maytham, who said:] I (i.e. Salih b. Maytham) heard Abu Jafar (al-Baqir), peace be on him, say: "There is no longer than fifteen nights between the appearance of the one who will rise (al-qa'im), peace be on him, and the killing of the pure soul (al-nafs al-zakiyya)." [Amr b Shamir (reported) on the authority of Jabir (al-Jufi) who said:] I (i.e. Jabir al-Jufi) said to Abu Ja'far (al-Baqir), peace be on him: "When will this event occur?" "Jabir, that will occur at a time when the killing between al-Hira and Kufa is considerable," he replied. [Muhammad b. Sinan (reported) on the authority of al-Husayn b. al-Mukhtar, on the authority of Abu Abd Allah (Jafar al-Sadiq), peace be on him:] (Ja'far al-Sadiq) said: "When the wall of the mosque of Kufa, which adjoins the house of Abd Allah b. Masud is destroyed, then at that time the ruler of the people will disappear. At his disappearance, the one who will rise (al-qai'im), peace be on him, will come forth." [Sayf b. 'Umayra (reported) on the authority of Bakr b. Muhammad, on the authority of Abu 'Abd Allah (Jafar al-Sadiq), peace be on him:] (Jafar al-Sadiq) said: "There will be three appearances in one year, one month and one dayùthe Sufyani, the Khurasani and the Yamam. The standard of guidance will not be among them, except the standard of the Yamani, because he will summon (people) to the truth." [al-Fadl b. Shadhan (reported) on the authority of Ahmad b. Muhammad b. Abi Nasr, on the authority of Abu al-Hasan al-Rida, peace be on him:] (Al-Rida) said: "What you stretch your necks for will not occur until you are able to discern and to be tested. Only a few of you will remain." Then he recited: Alif Lam. Do the people consider that they can abandon saying " We believe whenever they are tempted? [XXIX 1-2]. He said: "Among the signs of the relief is an event which will occur between the two mosques (of Mecca and Medina). So-and-so from the descendants of so-and-so will kill fifteen leaders of the Arabs." [Al-Fadl b. Shadhan (reported) on the authority of Muammar b. Khallad, on the authority of Abu al-Hasan (al-Rida), peace be on him:] (Al-Rida) said: "(It is as if I see) standards, dyed green, coming from Egypt until they come to the Syrian (standards). Then they will be guided to the descendant of the one who gave the testamentary bequests of authority (to the Imams)." [Hammad b. Isa (reported) on the authority of Ibrahim b. Umar al-Yamani on the authority of Abu Basir, on the authority of Abu Abd Allah (Jafar al-Sadiq), peace be on him:] (Jafar al-Sadiq) said: "The kingdom of these men will not disappear until they slaughter people in Kufa on Friday. It is as if I was looking at heads falling between the Gate of al-Fil and (the place of) the soap-sellers." [Ali b. Asbat (reported) on the authority of (Abu) al-Hasan b. al-Jahm, who said:] A man asked Abu al-Hasan (Musa), peace be on him, about the relief. He asked: "Do you want most of it or shall I give you a summary?" "Would you give me a summary?" he said. "(It will be) when the standards of Qays are carried in Egypt and the standards of Kinda in Khurasan," he replied. [Al-Husayn b. Abi 'Ala' (reported) on the authority of Abu Basir, on the authority of Abu Abd Allah (Ja'far al-Sadiq), peace be on him:] (Jafar al-Sadiq) said: "Because of the sons of so-and-so there will be a battle at your mosqueùmeaning the mosque of Kufa. On one Friday four thousand will be killed between the Gate of al-Fil to (the place of) the soap-sellers. Beware of this street. Avoid it. Those who are in the best situation will take the street of the Ansar." [Ali b. Abi Hamza (reported) on the authority of Abu Basir, on the authority of Abu 'Abd Allah (Jafar al-Sadiq), peace be on him:] (Jafar al-Sadiq) said: "Before (the coming of) the one who will rise (al-qa'im), peace be on him, there will be a year of abundant rain in which the fruits and the dates on the palms will be destroyed. But don't complain of that." [Ibrahim b. Muhammad (reported) on the authority of Ja'far b. Sad, on the authority of his father, on the authority of Abu Abd Allah (Jafar al-Sadiq), peace be on him:] (Jafar al-Sadiq) said: "In the year of the Conquest (by the Mahdi) the Euphrates will flood so that the water goes into the alleys of Kufa." [It is reported in the account (hadith) of Muhammad b. Muslim, who said:] I (i.e. Muhammad b. Muslim) heard Abu Abd Allah (Jafar al-Sadiq), peace be on him, say: "Before (the coming) of the one who will rise (al-qaim) there will be a trial from God." "May I be your ransom, what is that?" I asked him. He recited: Let Us test you with fear, with hunger, and with lack of money, of lives and of harvests. Good news will come to those who are steadfast [II 55]. Then he said: "The fear will be from the kings of the Banu so-and-so; the hunger will be as a result of exorbitant prices; the lack of money will be due to the failure of trade and the scarcity of surplus (goods) in it; the lack of lives will be because of swift death; the lack of harvest will be due to the great rains and the little benefit they bring to the crops." Then he continued: "The good news for those who are steadfast is that the one who will rise (al-qa'im) will soon come forth." [Al-Husayn b. Sa'id (reported) on the authority of Mundhir al-Jawzi, on the authority of Abu Abd Allah (Jafar al-Sadiq), peace be on him:] (Mundhir al-Jawzi) said: I heard (Ja'far al-Sadiq) say: "Before the coming of the one who will rise (al-qa'im), peace be on him, the people will be chided for their acts of disobedience by a fire which will appear in the sky and a redness which will cover the sky. It will swallow up Baghdad, it will swallow up Kufa. There blood will be shed and houses destroyed. Death (fana) will occur amid their people and a fear will come over the people of Iraq from which they shall have no rest."
Kitab al IrshadChapter: The Twelfth Imam (Peace be on him)Page (s): 541 - 548Published by Tehrike Tersile Qura'n
What follows is the Fatwa (religious verdict/ruling) of one of the Sunni world's most revered scholars, Shaikh Mahmood Shaltoot with regard to the Shia. Shaikh Shaltoot was the head of the renowned al-Azhar Theological school in Egypt, one of the main centers of Sunni scholarship in the world. It should be of interest to know that a few decades ago, a group of Sunni and Shia scholars formed a center at al-Azhar by the name of "Dar al-Taqreeb al-Madhahib al-Islamiyyah" which translates into "Center for bringing together the various Islamic schools of thought". The aim of the effort, as the name of the center indicates, was to bridge the gap between the various schools of thought, and bring about a mutual respect, understanding and appreciation of each school's contributions to the development of Islamic Jurisprudence, among the scholars of the different schools, so that they may in turn guide their followers toward the ultimate goal of unity, and of clinging to one rope, as the well-known Quranic verse, "Hold fast to the Rope of Allah and do not diverge" clearly demands of Muslims.
This massive effort finally bore its major fruit when Shaikh Shaltoot made the declaration whose translation is appended below. It should be made unequivocally clear as well, that al-Azhar's official position, vis a vis the propriety of following any of the Madhaahib, including the Shi'ite Imami school, has remained unchanged since Shaikh Shaltoot's declaration.
Some people who follow pseudo-scholars in Hijaz may beg to differ; that notwithstanding, what you see below is the view held by the overwhelming majority of Sunni scholars, and not just those at al-Azhar. Let it be known to those who strive to divide us, that their efforts are but in vain.
For the readership's reference the phrase "al-Shia al-Imamiyyah al-Ithna 'Ashariyyah" means the Twelver Imami Shi'ite School of thought which comprises the overwhelming majority of Shi'ites today. The phrase "Twelver Shi'ites" is used interchangeably with "Ja'fari Shi'ites" and "Imami Shi'ites" in various literature. They are merely different names for the same school of thought.
"al-Shia al-Zaidiyyah" are a minority among the Shi'ites, concentrated mainly in Yemen located in the Eastern part of Arabian peninsula. For a more detailed description of the Zaidis vs. the Twelver Shi'ites, please refer to the book, "Shi'ite Islam" written by the great Shi'ite scholar, Allamah Tabataba'i, and translated by Seyyed Hossein Nasr, and published by the State University of New York Press (SUNY).
And as for Shaikh Shaltoot's declaration ...
Head Office of al-Azhar University: IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL Text of the Verdict (Fatwa) Issued by His Excellency Shaikh al-Akbar Mahmood Shaltoot, Head of the al-Azhar University, on Permissibility of Following "al-Shia al-Imamiyyah" School of Thought
His Excellency was asked:
Some believe that, for a Muslim to have religiously correct worship and dealing, it is necessary to follow one of the four known schools of thought, whereas, "al-Shia al-Imamiyyah" school of thought is not one of them nor "al-Shia al-Zaidiyyah." Do your Excellency agree with this opinion, and prohibit following "al-Shia al-Imamiyyah al-Ithna Ashariyyah" school of thought, for example?
His Excellency replied:
1) Islam does not require a Muslim to follow a particular Madh'hab (school of thought). Rather, we say: every Muslim has the right to follow one of the schools of thought which has been correctly narrated and its verdicts have been compiled in its books. And, everyone who is following such Madhahib [schools of thought] can transfer to another school, and there shall be no crime on him for doing so.
2) The Ja'fari school of thought, which is also known as "al-Shia al- Imamiyyah al-Ithna Ashariyyah" (i.e., The Twelver Imami Shi'ites) is a school of thought that is religiously correct to follow in worship as are other Sunni schools of thought.
Muslims must know this, and ought to refrain from unjust prejudice to any particular school of thought, since the religion of Allah and His Divine Law (Shari'ah) was never restricted to a particular school of thought. Their jurists (Mujtahidoon) are accepted by Almighty Allah, and it is permissible to the "non-Mujtahid" to follow them and to accord with their teaching whether in worship (Ibadaat) or transactions (Mu'amilaat).
Signed,Mahmood Shaltoot.
The above Fatwa was announced on July 6, 1959 from the Head of al-Azhar University, and was subsequently published in many publications in the middle east which include, but are not limited to:al-Sha'ab newspaper (Egypt), issue of July 7, 1959. al-Kifah newspaper (Lebanon), issue of July 8, 1959.
The above segment can also be found in the book "Inquiries about Islam", by Muhammad Jawad Chirri, Director of the Islamic Center of America, 1986 Detroit, Michigan.
In many religions there is an expectation for a savior to come and help the release from injustice. In Islam it is ‘Mahdawai’ which has a great international philosophy, because Islam is an international religion and Shia in its real meaning is an international factor. In addition to the Muslims especially the Shia, followers of other religions like Jews, Christians, Zoroastrians, and Hindus expect someone to come and bring peace and justice to the world. In the book “Dead” which is a divine book for Hindus, it is written: “In the end of the world, after corruption of the world, a leader will appear who is called Mansoor. He will master all the world, he will know everyone whether a believer or an unbeliever, and whatever he asks, God will offer him”. (Beshatrat Ahdin, p.245).
In addition, in the book “Yamaseb” by Zoroaster’s student it is written: “From Arabs ground , Hashim’s sons, a man with a big head, big body and big feet comes out, and continues his grandfather’s religion with a large army, goes to Iran and constructs the earth and fills the earth with justice”. (Beshatrat Ahdin, p.258).
And in the Old Testament the book of Genesis 18:20 “And as for Ishmael, I have heard thee; Behold, I have blessed him and will make him fruitful and I will multiply him exceedingly, Twelve Princes shall he beget and I will make him a great nation”
And in David’s Mazamir (Zaboor) it is written: “ …and God will approve the pious men who will become owners of the earth and will settle in it for ever” (Mazmour 37, 10-37).
And in the Holy Qur’an it is mentioned: “And certainly we wrote in the book after the reminder that (as for) the land, My righteous servants shall inherit the earth”. (Chap 21:105),
Expectation and waiting for Imam Mahdi(as) has a longer history than Islam. It does not only relate to a specific race, region, or religion.
Also in the Holy Qur’an it is said:
“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as he made those before them rulers, and that he will most certainly establish for them their religion which he has chosen for them, and that he will most certainly, after their fear, give them security in exchange; they shall serve me, not associating aught with me, and whoever is ungrateful after this, these it is who are the transgressors” (24:55)
and also in the Holy Qur’an:
“And we desired to bestow a favor upon those who were deemed week in the land, and to make them the Imams (Leaders), and to make them the heirs.” (28:5)
The above two verses are examples to prove that at last, persons with great merit will govern the world and lead the people. From the Holy Qur’an two items are derived:
1. The final objective of the prophets is two matters: Monotheism and Justice. The first is about the relationship between man and his lord, and the second is about interrelationship among people. 2. Justice is not a desire, a mere wish or a daydream, but a reality which the world moves towards it. It is God’s tradition that he will govern the world in full justice.
There will come a day in which no cruelty, no injustice, no hostility, no killing, no oppression, no lies, and no corruption will exist in the world. It means that after a period of corruption and ignorance finally the world will be filled with equity and justice. And the reason for not collapsing or destroying the world in future is the expectance of The Mahdi (as) in coming and making man to live a happy life. A period in which only peace, humanity and morality will govern the world.
The Prophet of Islam (SAW) calls that day, the day of light and human dignity.He said :
“ Hazrat Al Mahdi (as) will come in a situation that diversity and degradation among the people is so high that the world will be ruined. He will come and preserve humanity from damage and corruption. Then God will enrich peoples hearts with faith and love”
So Al Mahdi (as) is not a thought of mere sitting and waiting, not a future telling, but he is a true reality, a special personality who himself expects his appearance. He lives among the people, watches us and we watch for him, he is with our sufferings and desires, and he shares our happiness and our oppressions. His divine life is planned this way, not to make himself appear and wait with other people for the promised time. Therefore, expectation for the factual savior of the world does not mean to sit silent. Especially in the case of obligations of the religion, i.e, “Jehad” – Holy War in order to set God’s laws we cannot deprive ourselves from the responsibilities , anyway the Muslim’s job is to distinguish the right path from the wrong, especially in calling the people to: “Enjoining the good deeds and prohibiting the evil”.
Just as the Sun hidden behind the clouds provides us with light and warmth…….., Imam Mahdi provides us with guidance even though he is in Ghaybat, (hiding)….. Expectation does not deprive man from any of his responsibilities and does not delay any of his actions , as it is mentioned in the following narration: “The best action is expectation for relief and appearance which is a very preferable virtue and is resulted from high and good faith” Like wise it is mentioned in the narration’s that Jesus the Son of Mary (as) will also reappear after the advent of Al Mahdi (as), he will pray behind the Imam and assist him in his task.
The other members of the Ahl al-Bayt (AS) are the perfect examples of the education and training of the Holy Prophet (SA). Their characters and life-style resemble the character of the Holy Prophet (SA).Certainly, during 250 years, beginning from the 11th year of Hijrah (the year of Holy Prophet's [SA] demise) until the year 260 AH (when al-'Imam Muhammad al-Mahdi's [AS] Ghaybat al-Kubra, i.e., Great Occultation started), in their associations with people, the infallible guides, the Imams faced various situations showing their style of living in different forms. They, however, never gave up the main objective of the Holy Prophet's (SA) policy which consisted of safeguarding the Usul al-Din (the fundamental principles of Islam for believing in) and the Furu' al-Din (the secondary principles of Islam for action on) from undergoing changes and transformations, and the education of people, as far as possible.
Within 23 years since his call and invitation to Islam, the Holy Prophet (SA) passed three phases of his life. He secretly called the people to Islam in the first three years of his al-Bi'that al-Nabawiyyah. He, then overtly invited the people to Islam in the next ten years. However, he and his followers lived under the severe tortures and persecution of the society and enjoyed no freedom of action that could make a tangible reform in the society. The Holy Prophet (SA) spent the remaining ten years (after the Hijrah) in an atmosphere in which the revival of truth and reality was the main goal and in which the holy Islam gained striking achievements day by day, thus opening up a new gate of knowledge and perfection to the people at every moment.
It is certainly obvious that these three different environments demanded different expediencies and would display the character and life-style of the Holy Prophet (SA), who had no other objective but to revive the truth and reality, in various forms.
The different environments, in which the guiding Imams (AS) lived, were not unlike the pre-Hijrah period of the Holy Prophet's (SA) call. Sometimes, like the first three years of the prophetic mission, it was impossible even to highlight the truth and thus the Imams (AS) performed their duties with utmost care, as was the case at the time of the fourth Imam (AS) and the latter part of the time of the sixth Imam (AS) who had similar expediencies. Sometimes, like the ten years prior to Hijrah, when the Holy Prophet (SA) overtly called the people to Islam in Makkah and when he and his followers were unable to resist the pressure of the unbelievers, the Imams (AS) also proceeded to educate the people with the teachings of religion and the propagation of religious precepts. The influential men of the time, however, left no stone unturned in torturing and persecuting them and created new problems everyday.
Indeed, an environment resembling the Holy Prophet's (SA) post-Hijrah milieu to some extent was the one in which Amir al-Mu'minin (Commander of the Mu'minin), 'Ali (AS), ruled as a caliph for five years, the one in which Hadrat Fatimah (AS) and al-Imam al-Hasan (AS) lived for a small period, and the one in which al-,Imam al-Husayn (AS) and his disciples lived for a short duration. In all these environments, the truth and reality were openly manifested, thus clearly reflecting the image of the general condition prevailing during the Holy Prophet's (SA) time.
In short, except in what has been mentioned, the infallible Imams could not oppose the tyrant and usurper rulers and commanders of the time basically and openly. Therefore, they were obliged to have taqiyyah (concealing one's true beliefs when life is in danger) and to give no excuse to the rulers of the time to bother them. Nevertheless, their enemies left no stone unturned to put off the lights of their guidance and nullify their efforts.
THE ROOT CAUSE OF THE DIFFERENCES OF THE IMAMS (AS) WITH CONTEMPORARY GOVERNMENTS
Various governments, which came into being in the Islamic society after the Holy Prophet (SA), under the name of Islam were all in serious disagreement with the Ahl al-Bayt (AS). This irreconcilable antagonism served as a root which never dried.Although the Holy Prophet (SA) had mentioned about the virtues and excellent qualities of his Ahl al-Bayt (AS), the most important of which were the honour of knowing the teachings of the Holy Qur'an and distinguishing between halal (Islamically permissible) and haram (Islamically prohibited) matters and even though it was incumbent upon the Ummah to respect and honour the Ahl al-Bayt (AS), the Ummah, in spite of this recommendation and emphasis, did not discharge their obligations in this connection.
When the Holy Prophet (SA) openly invited people to Islam, on the very first day he mentioned about his relatives, embracing Islam and nominated 'Ali (AS) as his successor. He manifestly specified 'Ali's (AS) succession in Ghadir Khumm and elsewhere during the last days of his life. In spite of this fact, the people designated others as successors of the Holy Prophet (SA) after his death thus denying the Ahl al-Bayt (AS) of their indisputable rights. As a result, the governments of the time always considered the Ahl al-Bayt (AS) as dangerous rivals and were frightened of them. These governments exploited various possibilities to annihilate the Ahl al-Bayt (AS).
The governments of the time considered a deep discrepancy between the Ahl al-Bayt (AS) and the so-called Islamic governments indispensable. The Ahl al-Bayt (AS) believed that Islamic governments must observe, preserve, and enforce the divine precepts of Islam. As seen in their endeavours, however, the so-called Islamic governments that came to power after the Holy Prophet (SA) did not completely observe the enforcement of the precepts of Islam and the adherence to the sirah (life-style) of the Holy Prophet (SA).
On several occasions, the Almighty Allah enjoins the Holy Prophet (SA) and the Islamic Ummah not to make any changes or transformations in the divine precepts and warns them of showing the slightest tendency against any one of the Islamic precepts and orders. On the basis of these unchangeable and immutable orders, the Holy Prophet (SA) adopted a life-style through which he displayed no difference in the implementation of Islamic laws as far as time, place, and people were concerned.
Observing the divine precepts was incumbent upon everybody and even upon the Holy Prophet (SA) and was obligatory on the part of everyone. The Islamic laws were steadfast and effective in all circumstances.
As a result of this equality and justice, all types of preferences among the people disappeared. The Holy Prophet (SA), who by Allah's order was the ruler and commander and whose obedience was obligatory, did not have the slightest privilege over others in the internal and external affairs of his life. He did not avail himself of any luxury, maintained no protocol and formalities commensurate to his position as a ruler, and did not boast of his greatness and position. He showed no magnanimity or reverence. He could not be distinguished from the rest of the people through any outward appearance.
No group from the various strata of people sought superiority over others only by relying on their own discriminative preferences. Men and women, the rich and the poor, the strong and the weak, the urban and the rural, the slaves and the free men, and the black and the white all were equally ranked and no one was under obligation to perform actions beyond his religious duty. Everyone was immune against paying homage to the powerful people of the society or to be belittled by the influence and oppression of the oppressors.
With a little consideration, it will be clear (particularly after we have had long experiments after the death of the Holy Prophet [SA]) that the sole objective of the Holy Prophet's immaculate character was the just and equitable implementation of the divine orders of Islam among the people and the immunity and preservation of these laws against changes and transformations. But the "Islamic governments" did not conform their conduct with that of the Holy Prophet (SA) and entirely changed h is course of action. As a result:
(1) Shortly, class distinctions appeared in the "Islamic society" in the worst form. The people were divided into two groups, the strong and the weak. The life, property, and reputation of one group were subjected to destruction through the whims and desires of another group.
(2) The so-called "Islamic government" gradually changed Islamic laws. Sometimes, under the pretext of safeguarding an Islamic society and sometimes under the pretext of saving the government and its policy, these "Islamic governments" refrained from compliance with Islamic commandments and implementation of Islamic laws and provisions. This mode of working expanded day by day to such an extent that the so-called Islamic governments felt no responsibility towards the observance and implementation of Islamic laws. It is quite obvious to know as to what would be the status of Islamic laws and general provisions which have no proper executive power for implementation.
In Short, the "Islamic governments", during the lives of Ahl al-Bayt (AS), brought about changes in the precepts and laws of Islam as per the "expediency of the time". It was due to these changes that their conducts were contrary to that of the Holy Prophet (SA). But according to the Qur'anic directives, the Ahl al-Bayt (AS) considered the precepts of the conduct of the Holy Prophet (SA) indispensable.
Due to these differences and contradictions, the contemporary powerful governments did not refrain from crushing the Ahl al-Bayt (AS). They embarked on using every possible means to extinguish the light of their guidance.
Although the Ahl al-Bayt (AS) continuously faced many problems and encountered stubborn and sinister enemies, they continued their invitation of Islam to people and the work of Islamic tabligh (communication) in accordance with their divine duty, they did not leave any stone unturned for education of the righteous individuals.
To appreciate this matter, one must refer to history and notice the large population of Shi'ahs during the five-year Khilafah (caliphate) period of the Amir al-Mu'minin, 'Ali (AS). Certainly, this population had come up during the 25 years of , Ali's (AS) seclusion. Also, there Was similar gathering of a large number of Shi'ahs at the house of Al-Imam al-Baqir (AS). They were those who were quietly educated by Al-Imam al-Sajjad (AS). Furthermore, hundreds of thousands of Shi'ahs following the Ahl al-Bayt (AS) and faithful to Al-Imam al-Rida (AS) were the truth seekers whom Al-Imam Musa ibn Ja'far (AS) had guided even from the dark comers of the prisons.
Finally, because of the continuous training and education by the Ahl al-Bayt (AS), the Shi'ahs, who were an insignificant number at the time of the death of the Holy Prophet (SA), sharply increased to an amazing number during the last period of the infallible Imams (AS).
AN EXCEPTIONAL POINT IN THE POLICY OF THE AHL AL-BAYT (AS)
As mentioned earlier, the Ahl al-Bayt (AS) of the Holy Prophet (SA) spent their lives under tyranny and accusation. They performed their assigned duties in the atmosphere of taqiyyah and under the most difficult conditions. Only four members among the Ahl al-Bayt (AS), for brief periods, could exceptionally have an opportunity to work independently without restraint and taqiyyah. We will briefly discuss the biographies of the members (other than the Prophet (SA) whose life-sketch has been already given) of the Ahl al-Bayt (AS) here.
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