Special specifications of Imam Mahdi (AS) (part 2)

Question 3:
Where is Mahdi (AS) right now? Is he in cave?

Answer 3:
Imam Mahdi disappeared in 260/874 when he became Imam. The last time that he was seen, was in the cellar of his father’s house in Samarra, Iraq. That is what is rumored regarding Shia that they believe Mahdi is in the cave!!!

Shia do NOT believe that Imam Mahdi is in the Cave or Cellar! He was just seen there for the last time. He can be anywhere Allah wishes. However one thing is clear is that he lives on the earth among people while people around him do not perceive.

Question 4:
What about his mother? Provided that Shia is right in their assertion that al-Mahdi’s (AS) mother was a slave or bondwoman, isn’t it shameful that he (AS) should be born to a slave-girl?

Answer 4:
The answer would be in the form of the following questions: Wasn’t Hagar (AS), the Prophet Abraham’s wife, a bondwoman? Did she not bear Isma’il (Ishmael) (AS), whom the Prophet Muhammad (PBUH) is a direct descendant of? If it is acceptable for the Prophet Muhammad (PBUH), the Seal of Prophethood, to be a descendant of Isma’il (AS) who was born to a bondwoman, then why not al-Mahdi (AS)?

I need to mention that the birth of al-Mahdi (AS) was an event surrounded with secrecy, because the authorities (The Abbasids) knew that the Mahdi who is to bring about a revolution is going to be the son of Imam Askari, and were awaiting his coming, to capture him for execution. Owing to that, Imam Hasan Askari (AS), the Mahdi’s father, could not behave conspicuously by revealing who the mother of the Mahdi (AS) was. The Imam Mahdi’s mother was Narjis and was a roman slave who married to Imam al-Askari (AS). Notwithstanding, what has created the confusion among the critics of Shia is the fact that Imam al-Askari (AS) did not refer to her (AS) with one name. A variety of names were used in an effort to fool the authorities, and to prevent them from recognizing who she was. That was part and parcel of the plan to protect the Mahdi (AS). Had the father (AS) been slightly negligent in protecting his son, it is clear that al-Mahdi (AS) would not have survived.

Given these adverse conditions and hardships, the birth of the Imam (AS) was kept in utmost secrecy, that even the closest people to Imam al- Askari (AS), the father of the Mahdi (AS), did not know of the time of his (AS) birth. Only VERY FEW close associates were notified. The obvious contention is that the birth of al-Imam al-Mahdi (AS) constitutes a direct threat to the continuance of the corrupt government to rule. This situation is best understood when we refer back to the first few days of Islam when the Prophet (PBUH) preached the religion in utmost secrecy among a few loyal followers. The Prophet (PBUH) feared for the lives of these believers, and, as such, forbade them from revealing any information that might jeopardize the entire mission.
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other links:
philosophy of awaiting
Mahdi (AS) in Different Ahatith
Terminology of the Mahdiism Doctrine
Birth of Hazrat Mahdi

Special specifications of Imam Mahdi (AS)(part 1)

Question 1:
Some Sunnis question Shia that how a five year old boy can become an Imam for the people? And why attribute all this importance to him?

Answer 1:
First, we must question whether or not in the history of religion, the phenomenon of young leaders has a parallel. Undoubtedly, there is. The Quran strikes two examples which are worthy of mentioning:

We have the example of Jesus (AS) who became Prophet and spoke people when he was a baby in the cradle:

"But she pointed to the baby. They said: `How can we talk to one who is a CHILD in the cradle?’ He said: `I am indeed a servant of Allah.

He HAS GIVEN me Scripture and ASSIGNED me a Prophet, and He has made Me blessed wherever I be, and has enjoined on me Prayer and zakat As long as I live.’" (Quran 19:29-31)

Thus Jesus (AS) became Prophet and received revelation and book while he was less than two years old!

Furthermore, in few verses before, Quran mentions the case of Prophet Yahya (John), to whom Allah (SWT) said:


"`O Yahya! Take hold of the Book with might:’ And We gave him the appointment (of prophethood) in his CHILDHOOD." (Quran 19:12)

Question 2:
Every body is mortal. How can he live so long?

Answer 2:
Yes, in fact Imam Mahdi will die too. But the difference is the length of life in this world. In fact Quran and the prophetic traditions tell us that some people have had/are having long life in this world. So it is possible to see this phenomenon again.
Are you aware that according to the Quran (see 29:14), Prophet Noah has just been prophet for 950 years? In fact, he was alive even more than that because we should add his age before prophethood to the above number. Who knows how much it was.


Do you agree that al-Khidr (AS) is still alive? Quran mentions his story with Moses (AS). He existed before the birth of the Prophet Moses (AS), so al-Khidr (AS) is now more than 3000 years old. He lives right here on this Earth, but we can not recognize him (fairly similar to the case of Imam Mahdi). He serves Allah (SWT) as one of His agents.

No doubt Allah has the ability to give a very long life, but He also has assigned a death time for every body (including the above mentioned individuals) which can be so soon or so late.

imam javad

Congratulations to our Ayyam occasion forereach no luminous and full of blessing and be receptive month Rajab. We hope that from the moment the moment the most interest this month is ها Nsybtan.

Imam Muhammad Taqi (PBUH) the 9th infallible successor to the Prophet Muhammad was born in Medina.
His Mother, '' Sabika '' (Reyhane) was one of the most pious of women. Imam Muhammad al-jawad was brought up by his Holy father Imam Reza for four years. Under the force of circumstances Imam Reza had to migrate formMedina to khurasan (Iran), leaving his young son behind him. The Imam was fully aware of the treacherous character of the ruling king and was sure that he would return to Medina no more. So before his departure fromMedina he declared his son Muhammad al-Javad as his successor, and imparted to him all his stores of divine knowledge and spiritual genius. After the martyrdom of his father, Imam Reza (PBUH), in Khorasan, the mantle of divine leadership fell on the young shoulders of Imam Muhammad Taqi (PBUH).
He was very popular, and because of his generosity he was known as Javad or the Generous.
During his period of Imamate, Islam had spread over a vast area, bringing people of different ideologies and different creeds in its fold. This led to debates and dialogues between Islamic and non-Islamic thinkers, and Imam Javad (PBUH) played a leading and effective role in this regard. At every opportunity, he enlightened people with divine teachings of Islam.

Imam Ali al-Hadi

Imam Ali al-Hadi was the tenth Shi'a Imam. He was born in Medina to Muhammad Taqi and a Moroccan slave named Samana. He was only six when his father died, and when he had to take on the Imamate. Initially he lived in Medina in relative peace, where he mostly engaged in teaching. But upon the caliphate of Mutawakkil, he was summoned to Baghdad and put under house arrest in Samarra, along with his son Hasan al-Askari. He was kept here to stop all communication between himself and his followers. His time in prison was a time of great persecution against the Shi'a.


He would live out his life under house arrest, and died at the age of 40 on July 1, 868. Like his predecessors, it may have been by poison. He was buried at his house in Samarra by his son, who was also the only person to attend his funeral. His burial spot is now an important Shi'a shrine.

Philosophy of Awaiting

Awaiting In The Perspective Of Responsibilities

Awaiting' (Intezar) is the result of two condi­tions. Firstly, he is not satisfied with the present circumstances and secondly, he expects the improve­ment in his circumstances. If either of these condi­tions are not fulfilled then it is not awaiting and the person concerned is not an 'awaiter' *(Muntazir).

The awaiting of Hazrat Imam Mahdi (A.S.) also holds the same distinct characteristics. Even here awaiting purports that an awaiter is not satisfied with his present circumstances and is hoping for a bright and better future.

A believer is a witness to the assaults of the enemies of Islam which they are inflicting on Islam with their full might and munitions. The genuineness of beliefs and deeds are not judged as per the criterion set by Quran and Hadith. Instead they are examined through the clannish prejudice and norms set by their forefathers. In such circumstances, a genuine awaiter should not sit idle. Rather, the Holy Quran has instructed him in these words:

"And say to those who do not believe that you act as much you can. We are also trying. You all await and surely we all are awaiting."

It is an open challenge for the enemies, that let them make their best efforts. In the light of this challenge can anyone say that awaiting implies sit­ting idle and remaining oblivious ? Or awaiting means to remain always alert and defeat enemies on every front. Of course, it necessitates that a believer should never exult on his strength but should always rely on Allah. Because reliance in Allah gives victory to weaklings over their stronger adversaries. Imam

Mohammad Baqir (A.S.) said:

"If you act on our advices and teachings and remain in the same conditions, then whosoever dies before the advent of our Qaem (A.S.) will attain martyrdom."

(Beharul-Anwar, Vol. 52, Chap. 22)

In another tradition Imam Jafar Sadiq (A.S.) said :

"The one who desires to be among the com­panions of Hazrat Qaem (A.S.), then he must wait, adopt piety and behave courteously. If he dies in such a condition before the advent of Qaem (A.S.), then his reward will be similar to the one who attains his (Qaem's (A.S.)) era. Hence strive vigorously, await his arrival con­gratulations to you all for your relentless await­ing".

While the first tradition calls for complete emulation ofAhle-Bait (A.S.) so that human think­ing and beliefs may not be distracted from the right path the second tradition exhorts for adopting piety and doing good, so that even in the field of practice, their should not be any aberration.

The following tradition further clarifies that awaiting does not mean remaining idle and careless. It never purports mere verbal claim without practice but it signifies endless efforts and incessant en­deavors as Hazrat Mahdi (A.S.) himself says :

"Then all of you must do such deeds which draw you nearer to our love and affection. And refrain from such acts which evokes your anger and displeasure"

(Beharul Anwar, Vol. 53, Chap. 21) .

He is the true awaiter who always seeks to please his Imam (A.S.). His every effort is directed at achieving the invaluable pleasure of Imam (A.S.) and it is but evident that the pleasure of Imam is in abiding by the tenets of Islam and not in its sacrilege.

It is a command for us and our Imam has encouraged us and has instilled enthusiasm in us through these words :

"We are not negligent of your affairs and are not forgetful of your remembrance. Had it been so, then terrible calamities would have struck you and your enemies would have destroyed you. Fear Allah, strengthen your hands, so that we may relieve you of the tribulations that have afflicted you."

Such love, kindness, affection, and fondness is not found even in the parents, let alone anyone else. After seeing so much kindness and compassion whose heart will not he moved for action? Whose eyes will not shed tears at the separation from such in Imam, while his love is glowing in his heart when we see such a magnanimity we yearn to place our forehead at his feet. But the burdens of sins benumbed our agility and the clutches of bad char­acter retarded our steps. The reason of being deprived of his esteemed presence, as explained by Imam (A.S.) himself, is that :-

"If our Shias would have fulfilled their covenants with united hearts then surely there would have been no delay in our meeting and they would have received the blessings of our visitation. But the things which increased the distance between us are those news which we have received about them regarding those actions which we dislike and which we do not expect from them." (Beharul Anwar, Vol. 53, Chap. 21 )

In this Tauqee a signed letter from Imam (A.S.)] Imam has not only explained the reason for the delay in his reappearance but lias also shown a clearway to approach him. When a true awaiter is blessed with tlie Ziyarat of Imam (A.S.) in Samarrah then he addresses his dearest Imam thus :

"0 Master be a witness I pledge to thee even if your occultation is prolonged to such an extent that my life is on the verge of exhaustion. Still my certitude will enhance every moment. Your love will keep on increasing manifold, with the increment in my trust in you. I will keep waiting for you unswerv­ingly and 1 shall he waiting for (your) call of Jehad relentlessly.

"May my life, my wealth, my children, my family and whatever Allah has conferred upon me, be sacrificed for you and I leave them in your authority."

[ Mafatihul-Jenan, Ziyarate-lmam-e-Asr (A.S.) ] .

It becomes clear after this explanation that a true awaiter never tires of waiting for Imam. He keeps on exerting continuously instead of being a silent spec­tator.

Merely being discontent with the present cir­cumstances is not sufficient hut he must strive to bring change in it. It becomes evident that in such vicious atmosphere and sinful surroundings, what is the responsibility of a true awaiter? And how impor­tant it is? Besides these there are also other respon­sibilities which are as follows :

Character Building:

The foremost thing which a true awaiter is expected to do is to build his character. Character-building implies following the tenets of Islam, developing good traits and purify his self in such a way that every aspect of his personality should reflect the teachings of Ahlebait (A.S.). Often the friends and helpers of Hazrat Mahdi (A.S.) are described with such superlatives :-

"Those who will believe in the hidden Imam they are the most pious ones and their faith is of the highest degree. They will establish prayers and spend generously in the way of God. They believe firmly in Quran and other divine scriptures and they are certain of Qiyamat.'

( Tafsire-Nurus-Saqlain, Vol. 1, Sura Baqarah )

"They are obedient, sincere, honorable, good doers, patient, devout, helpers of the op­pressed, cordial and pure-hearted."

Their hearts are of steel. If they cast a glance at an iron mountain, it will crumble and reduce to bits. (llzamun-Naasib, Vol. 1, Pg. 67)

Their bodies will emit fragrance of musk, while their countenance will be dazzling like a full moon." ( Kamaluddin, Chap. 24, Tradition No. 11 )

"They will be braver than lions and sharper than spears." (Beharul-Anwar, Vol. 52, Chap. 27, Tradition 17 )

"They will worship at night." (Muntakhabul Asar section 9, Chap: 3, Tradition No.1 )

(Now whosoever wishes to be among the friends and helpers of Hazrat Mahdi (A.S.) then he must adorn his self with the above mentioned attributes and characteristics)

"In the period of occupation they will hold religious convictions and will not allow the devil to meddle with their faith. (Kamaluddin.Pg.51)

Their gnosis will be pure and veritable, while their faith will increase constantly. They will mould their character in such a way that nothing will stop them from emulating the Ahlebait (A.S.)."(Kamaluddin, Pg, 51)

These excerpts were extracted from various traditions which clarifies that in the period of occultation one of our P vital responsibilities is to absorb the teachings of Ahlebait (A.S.) in our character and personality so that we may not wander hither and thither while our beloved Imam (A.S.) is far from our eyes. In such an aimless wandering, it is quite possible that a wanderer may end up getting attached to any mundane caller, because every belief which is not a product of the teachings of Ahlehait (A.S.) is a clear deviation and every courteousness which does not reflect their mannerisms is intact sheer discourtesy.

It is a proven fact that as much as a man holds Imam (A.S,) dearer that much he will be attracted towards good deeds and demeanors. And he will cleanse his self from bad habits and vices. Numerous such incidents can he found in the hooks, stories of those persons, particularly youths who felt the love of Imam (A.S.) in their hearts which changed their entire lives. Undoubtedly, love is such an elixir by which every impossible is made possible. The Reformation Of Society.

One of our important responsibilities in the period of occultation is the reformation of society. The holy Quran in Surae-Asr has suggested a remedy for those who want to remain secure from loss i.e. enjoining patience to each other'. Islam is against reclusion and ascetism. Rather it advocates a social and public life. The deplorable aspect of the contemporary world is that people want to lead a social life hut due to the fear of society, they do not want to take any initiative for reformation. The fear of "what the people will say" has superseded the fear of God. Hazrat Imam Ali Naqi (A.S.) has extolled the virtues of those who are fulfilling their respon­sibilities in the period of occultation in the following words:-

"Had there not been such scholars in the period of occultation who call the people towards the Ahlebait (A.S.), guide towards them, defend their religion with the proofs of Allah, protect weak Shias from the devilish designs, decep­tion of the tyrants and tentacles of the enemies of Islam, then surely all would have deviated from the religion of Allah. But it is they who are guarding the hearts of the weak Shias like a captain guards the passengers on his ship. They are those who enjoy a supreme position in front of Allah".(Mahajjatul-Baizaa, Vol. 1, Pg. 32)

If they would not reform their society then how would it he known that the whole society is awaiting Hazrat Mahdi (A.S.). The following tradition throws light on our responsibilities in the period of occulta­tion :-

In the exegesis of the Holy Quran attributed to Imam Hasan Askari (A.S.), the Holy Prophet (S.A.) had explained the significance of word 'Orphan' in the following verse;

(Baqarah : 83) The Holy Prophet (S.A.) said:

"Allah the Almighty has commanded to do good with the orphans and to act as (a source of) guidance for them. Since they are deprived of their kind and affectionate father. Allah will extend his grace to the one who will have mercy on the orphans. If a person caresses the head of an orphan then as many number of hairs come under his hand those many vast and expansive palatial mansions will be given to him in Paradise. This place will contain all sorts of comforts and luxuries in its precincts... These people will stay in it forever."

(Tafseer attributed to Imam Hasan Askari (A.S.),Pg.239)

Imam Hasan Askari further elucidates the tradi­tion of Holy Prophet (S.A.) in these words :

"There is another orphan whose plight is more pitiful. He is the one who is far from his Imam and cannot have access to him. He who is not aware of his religious obligations .

Yes indeed 0' people - one who teaches and trains our far off Shias then he is similar to the guardian of an orphan.

Be aware if somebody teaches an ignorant, guides a misguided one, instills the teachings of Ahlebait then on the day of Qiyamat he will be with us. We will give him a seat next to us wherever we may be."

(Tafseer attributed to Imam Hasan Askari (A.S.) , Pg. 239)

In this period of occultation, when we are separated from our kind Imam(A.S.) then what else can he the reward of teaching, training, and reform­ing the society ? Where is the teaching and training of society and where is the proximity to Masumeen (A.S.) and the fortune of staying with them ? This tradition is sufficient to enlighten the keen and sen­sitive Shias. Even women can join hands with men in fulfilling this responsibility.

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other links:

ya Mahdi

Mother of Awaiting Mahdi (pbuh)

The Length of al-Mahdi's Life

The Doctrine of Mahdiism and its Impact

Imam Mohammad Baqir(A.S) Brief Life History

Imam Mohammad Baqir (A.S): A Short Life History

Birth and Imamate
Imam Muhammad Baqir (pbuh) was born in the 57th year of the Hijra, on Friday the first day of the month of Rajab, in the city of Medina.

His honored father is Imam Sajjad (pbuh) and his revered mother, Fatima, daughter of Imam Hasan (pbuh). He was the only Imam who was Alawiite from both the side of the Mother and the Father. Imam Sajjad (pbuh), according to the command of Allah and the decree of the Prophet (pbuh), appointed his son, Imam Muhammad Baqir (pbuh), to Imamate and leadership of the people in the 95 A.H. He remained Imam for the rest of his life until 114 A.H. and the total period of his Imamate is 19 years. Allama Hajr Makki writes in Sawa’eq-e-Moharaqa (Page 120) that He was the true copy of his father Imam Sajjad (pbuh) in knowledge, piousness and prayers & supplications.
Meaning of BaqirBaqir is a derivate of the word "Baqara" which means to open up or to expand. Imam Mohammad Baqir (pbuh) was named as such since he introduced and spread the knowledge and teachings of various dimensions and implemented the knowledge streams in a manner which had never been seen earlier.

Allama Noor Allah Shostri says in Majalis-al-Momineen (Page 117) that Prophet Mohammad (pbuh) said that Imam Mohammad Baqir (pbuh) will introduce, spread and open up knowledge just like the ground is opened up for cultivation. Imam Muhammad Baqir (pbuh) instructed people in percepts of religion, taught exegesis of Quran, taught them the ethics of life, and used to strive very hard to educate culture and guide the people. During the course of his life, he taught the people thousands of theological and religious principles, as well as scientific subjects, and his teachings have been handled down to us.

Imam Muhammad Baqir (pbuh), like the other Imams, in knowledge and science had no equal. Great learned men benefited from his knowledge and science and used to ask him to solve their problems.

Presence in

Karbala Imam Mohammad Baqir (pbuh) was about two and a half years old when he had to accompany Imam Hosein (pbuh) and the rest of his family members on the journey to Karbala. After the tiring journey from Medina to Karbala, he witnessed the shocking and tragic events ofKarbala and then the heart-rupturing events inSyria and Iraq. After one year of detention in Damascus he returned in 62 A.H. to Medina when he was 4 years.

His traditions and students

During the Imamate of the Imam Baqir, as a result of the injustice of the Umayyads, revolts and wars broke out in some corner of the Islamic world every day. Moreover, there were disputes within the Umayyad family itself which kept the caliphate busy and to a certain extent left the members of the Household of the Prophet alone. From the other side, the tragedy of Karbala and the oppression suffered by the Household of the Prophet , of which the Fourth Imam was the most noteworthy embodiment , had attracted many Muslims to the Imam. These factors combined to make it possible for people and especially the Shiites to go in great numbers toMedina and to come into the presence of the Imam. Possibilities for disseminating the truth about Islam and the sciences of the Household of the Prophet, which had never existed for the Imams before him, were presented by Imam Baqir. The proof of this fact is the innumerable traditions recounted from the Fifth Imam and the large number of illustrious men of science and Shiite scholars who were trained by him in different Islamic sciences. These names are listed in books of biographies of famous men in Islam.

Meeting with Jabir bin Abdullah Ansari

It is a proven fact that Prophet Mohammad (pbuh) had informed about the birth of Imam Mohammad Baqir (pbuh) about 64 years before his birth. Sheikh Saduq states in his book Amali (page 353) - Imam Jafer Sadiq (pbuh) narrates that one day Prophet Mohammad (pbuh) said to Jabir bin Abdullah Ansari "you will stay alive until you meet my son Mohammad bin Ali bin Hosein bin Ali bin Abi Talib (pbuh)who is mentioned in the Torah as Baqir. Give him my salutation (salam) when you meet him". One day when Jabir visited Imam Zain-ul-Abideen (pbuh), he saw the young boy sitting next to the Imam (pbuh). He addressed the young boy and asked him to come closer and show his back. Then he proclaimed that by God, that young boy had the features and traits of the Prophet Mohammad (pbuh). Then he asked Imam Sajjad (pbuh) who the young boy was and Imam (pbuh) replied that he was his son and the successor to the Imamate and his name was Mohammad Baqir (pbuh). Hearing this, Jabir rose up and kissed the young Imam and said "Son of Prophet (pbuh), may I be taken ransom for you, accept the salutation (salam) of Prophet (pbuh). He asked me to convey it to you". Imam Jafer Sadiq (pbuh) states that his father burst into tears on hearing this and said "Jabir my salutation to my grand father until this sky and earth survives. You conveyed the salam of my grandfather to me so I convey my salam to you as well".

Imam Mohammad Baqir and Abu Hanifa

The founder of the Hanafi School of thought, Imam Abu Hanifa was a disciple and student of Imam Mohammad Baqir (pbuh) for a long period. He used to study fiqh and ilm-e-hadees and other branches of knowledge from the Imam (pbuh) and both Shiite and Sunni scholars agree that most of his knowledge was derived and obtained from Imam Mohammad Baqir (pbuh). Allama Shabrawi Shafaee writes that on several occasions Imam Mohammad Baqir (pbuh) tested Abu Hanifa on matters of fiqh and Abu Hanifa could not answer them and then Imam Baqir (pbuh) explained the reasoning and logics to him.
Abu Hanifa was also an associate of his son Imam Jafer Sadiq (pbuh) and benefited a lot from his knowledge as well.

His Death and burial

In 100 A.H., Hasham bin Abdul Malik became the Caliph. He was a known enemy of the Ahle Bait (pbuh) and he did not waste any opportunity to bring hardship to the Ahle Bait (pbuh). Allame Majlisi writes that during the last days of his caliphate, Hasham came toMecca for Hajj. Imam Mohammad Baqir (pbuh) and his son Imam Jafer Sadiq (pbuh) were also present. Hasham was informed that Imam Jafer Sadiq (pbuh) delivered a sermon among the Hajis that he and his father were the Allah"s vicegerent and His command on earth and whoever was their friend and well wisher will go to heaven and whoever is their enemy will be destined to hell. This infuriated Hasham and when he reached Damasacus, he ordered the governor ofMedina, Ibrahim bin Walid to send the two Imams (pbuh) to his court. Hasham had planned to malign the Imams in his court but the Imams (pbuh) overturned his plans which further ignited his enmity and he ordered the Imams (pbuh) to be jailed. While in the jail, Imam Mohammad Baqir (pbuh) gave sermons to the other prisoners which created an atmosphere of great enthusiasm and devotion towards the Imam (pbuh) and against Hasham and sensing the gravity of the situations and the risk of a revolt, Hasham ordered the release of the Imam (pbuh). He then ordered the governor of Medina that Imam Mohammad Baqir (pbuh) should be poisoned as he is becoming a constant threat (Jala-ul-Ayoon Page 262). The governor ofMedina - Ibrahim bin Walid carried out the orders and poisoned the Imam (pbuh) in 114 A.H.

Imam Muhammad Baqir (pbuh), lived in this world for a period of 57 years, and in the 114th year of the Hijra, on the seventh day of the month of Zil-Hijjah, in Medina he left this world. His body was buried in Baqi cemetry alongside the graves of Imam Hasan (pbuh) and Imam Sajjad (pbuh) inMedina.

His last will and instructions

Before his martyrdom, Imam Mohammad Baqir (pbuh) instructed his son Imam Jafer Sadiq (pbuh) about several issues and said to him that he is hearing the voice of his father who is calling him (Noor ul Absar Page 131).

He gave special instructions for his kafan and burial since only an Imam can say the prayers of an Imam (Shawahi-un-Nabowah page 181). Allama Majlisi states that in his will, he also mentioned that 800 Dirhams should be spent on his mourning and arrangement should be made that the Hajj pilgrims would commemorate his martyrdom inMedina for the next 10 years. scholars also mention that in his will, the Imam (pbuh) also mentioned that his kafan should be opened after his burial and his grave should not be higher that 4 fingers.

Rajab an Important Spiritual Month

Rajab an Important Spiritual Month
The Month of Rajab
Common Supplication in Month of Rajab
Other duas In Rajab Month
Dua Rajab: after the daily obligatory prayers
Lailatul Raghaib and its Rituals
Ritual(Amaal): First Night of Rajab
Ritual(Amaal): First Day of Rajab
Ritual(Amaal): 13th Night of Rajab
Ritual (Amaal): 13th Day of Rajab
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Ritual (Amaal): 15th Day of Rajab
Ritual (Amaal): Ummah Dawood
Ritual ( Amaal): 27th day of Rajab
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Rajab Amaal - Self Assessment Form
Month of Rajab ( Photo Gallery)

AWAITING FOR IMAM A.S.OR FOR SYMPTOMS AND SIGNS:

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.).

Our role as Shi'ites:

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.
*****
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!

Imam Mohammad Mehdi

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

al-Azhar Verdict on the Shia

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.