Improvement in deeds

We cannot see Imam-e-Zamana (a.t.f.s.) with our
sinful eyes but he, definitely, is observing us. If
somebody really believes that he is constantly being
watched by Imam-e-Zamana (a.t.f.s.), he will keep away
from quite a few sins. Good deeds are the only way to
gain proximity and nearness to Imam-e-Zamana (a.t.f.s.).
And who does not desire to be nearer to his Imam (a.s.)?
He (a.t.f.s.) himself has admonished us,
"Then each one of you should act in such a
way that your deeds bring you closer to our
love, and refrain from all those actions that
will bring you nearer to our wrath and
anger."
(Behaar al-Anwaar, vol. 53, p. 181)

DARJAT KHUSUS ISTIMEWA KHAS KEPADA Y.B. ALPHA LORD KAPTEN IDRIS

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Salawaat of Imam-e-Zamaan (a.t.f.s.)

ALLAAHUMMA BALLIGH MAWLAAYA SAAHEBAZ ZAMAAN SALAWAATUL LAAHE A’LAYHE A’N JAMEE-I’L MOAMENEENA WAL MOAMENAAT FEE MASHAAREQIL ARZE WA MAGHAAREBEHAA WA BAHREHAA WA SAWLEHAA WA JABALEHAA HAYYEHIM WA MAYYETEHIM WA A’N WAALEDAYYA WA WULDEE A’NNEE MENAS SALAWAATE WAT-TAHIYYAATE ZENATA A’RSHIL LAAHE WA MEDAADA KALEMAATEHI WA MUNTAHAA REZAAHO WA A’DADA MAA AHSAA-HO KETAABOHU WA AHAATA BEHI I’LMOHU ALLAAHUMMA INNEE OJADDEDO LAHU FEE HAAZAL YAWME FEE KULLE YAWMIN A’HDAN WA A’QDAN WA BAY-A’TAN FEE RAQABATEE ALLAAHUMMA KAMAA SHARRAFTANEE BEHAAZAT TASH-REEFE WA FAZZALTANEE BE-HAAZEHIL FAZEELATE WA KHASASTANEE BE-HAAZEHIN NE’MATE FA-SALLE A’

In the name of Allah the Beneficent, the Merciful.

O Allah; Send Your blessings upon Your proof on Your earth and Your representative in Your cities, and the one who invites towards Your path and the upright one with Your justice and successful one by Your commands, master of the believers and the destroyer of the apostates and enlightenor of darkness and the illuminator of truth. And the manifestator with wisdom and virtous exhortations and truth and Your word, Your treasurer and Your eyes in Your earth, the fearful, the awed, the guardian, the admonisher, the ark of salvation and the flag of guidance and (the) light of people's vision, the best one who will clothe and shroud, the one who will avenge the oppressed, (the) reliever of difficulties, (the) abolisher of sorrows and the eliminator of calamities. Blessings of Allah be upon him and his fathers, the guiding Imams, the prosperous leaders, till the stars of the dawn shine and the trees bring forth leaves and the fruits ripen and the nights and days follow each other and till the birds sing.
O Allah! give us of his love and gather us in his army and beneath his flag. O God of truth, Ameen! Lord of the worlds

DARJAT KHUSUS ISTIMEWA KHAS KEPADA Y.B.LADY(PROF.DR.)JENERAL ELIZABETH(KAWAN IMAM)

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The Awaited Savior of Humanity ( IMAM MAHDI a.s )

The Awaited Savior of Humanity ( IMAM MAHDI a.s )

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Kulitnya Sawo Matang

A. Kata sahabat RA,

“Kulit al-Mahdi berwarna coklat (sawo matang).”

Daripada ucapan sahabat RA di atas, dapatlah diambil erti bahawa Imam Mahdi itu kulitnya berwarna, bukan putih cerah seperti kebiasaan warna kulit orang Arab. Disebutkan warna kulitnya di dalam bahasa Arab sebagai coklat, bukannya putih atau cerah. Jelasnya, warna ‘coklat’ yang dimaksudkan itu adalah sawo matang. Dan jika kita cantumkan semua keterangan yang ada mengenai Imam Mahdi ini, jelaslah, bahawa Timur yang dimaksudkan itu tidak lain dan tidak bukan adalah kawasan Nusantara ini. Mustahillah orang Jepun dikatakan kulitnya coklat atau sawo matang. Begitu juga orang Cina, jarang sangatlah didapati yang kulitnya coklat seperti yang diisyaratkan oleh asar.

Orang Siam juga tidak ada yang benar-benar coklat kulitnya secara umum. Malah mungkin ramai orang Siam yang akan tersinggung jika dikatakan mereka itu berkulit coklat. Orang-orang di India juga tidak dikatakan coklat kerana mereka secara lazimnya, berkulit lebih daripada coklat. Hal ini memang pun sudah diketahui di seluruh dunia. Orang Pakistan juga tidak dapat diistilahkan coklat kerana mereka lazimnya berkulit kemerah-merahan. Tidak pernah lagi kedengaran ada orang mengatakan bahawa orang Pakistan itu kulitnya coklat. Tidak tahulah pula pada zaman akan datang, ada orang yang menganggap orang Pakistan itu berkulit coklat juga.

Jadi, kesimpulan yang dapat diambil daripada asar di atas ialah, memang Imam Mahdi itu, tidak syak lagi, adalah dari kalangan bangsa Melayu ini, tidak kiralah sama ada asalnya dari mana-mana Kepulauan di Indonesia, Singapura, Selatan Filipina, Malaysia, mahupun Selatan Siam. Semua yang Islam yang tinggal di kawasan berkenaan lazimnya adalah dipanggil orang Melayu, dan kulitnya lazim dikatakan sebagai coklat. Mereka tidak marah jika dipanggil demikian, malah mereka sendiri yang menyebut bahawa kulit mereka adalah coklat.

Dan tidak syak juga, bahawa bangsa Ajam yang dimaksudkan itu sebenarnya adalah bangsa Melayu ini. Ini dikeranakan mereka adalah bangsa terakhir yang menerima Islam sebagai agama mereka secara beramai-ramai dan selepas kawasan ini, tidak ada lagi bangsa lain yang menerima Islam secara terbuka dan beramai-ramai. Dan, bangsa Timur yang dimaksudkan oleh hadis-hadis, yang di dalamnya ada segolongan umat Islam istimewa yang dipanggil IKHWAN itu adalah dari bangsa Melayu ini, sudah amat jelas, tidak lain dan tidak bukan. Tidak perlu lagi kepada huraian yang lebih lanjut dan terperinci untuk menjelaskannya.

Sebab lain yang membantu menguatkan hujah ialah faktor agama. Maksudnya penerimaan agama Islam di kalangan masyarakat umum dan penghayatan kepada Islam yang sangat intensif. Pada masa ini, hanya orang-orang di rantau ini yang benar-benar menerima Islam sebagai agama mereka secara besar-besaran dan beramai-ramai. Tidak ada tempat lain yang berbuat demikian seperti orang Melayu ini. Mereka lakukannya secara sukarela, tiada paksaan, tiada sentimen melulu seperti semangat yang berapi-api dan tidak juga melalui penguatkuasaan undang-undang.

Masyarakat Melayu juga adalah kaum yang pada hari ini dilihat paling menonjol penghayatan kepada Islam sebenar. Bangsa-bangsa lain tidak ada yang dilihat penghayatan Islamnya lebih tepat, lebih bersungguh-sungguh, berdasarkan kemahuan sendiri, tidak melampau (radikal dan menakutkan) dan penuh hikmah. Keadaan ini berlaku bukanlah dengan disengajakan, tetapi sebenarnya memang telah disusun sedemikian rapi oleh Allah SWT sendiri iaitu secara semula jadi. Hanya sekaranglah perkara ini baru disedari oleh bangsa Melayu itu sendiri, terutamanya dari kalangan yang kuat mengamalkan ajaran tarekat dan dakwah.

Secara tidak langsung juga asar sahabat RA ini menjelaskan bahawa Imam Mahdi itu bukan lagi berketurunan Arab seratus peratus, sebab orang Arab jati jarang yang kulitnya sawo matang. Percampuran antara darah Arab dan Ajam (di sini maksudnya Melayu) menyebabkan kulit Imam Mahdi itu tidak lagi seperti kulit bangsa Arab jati, tetapi sudah berwarna seperti warna kulit bangsa Ajamnya itu. Jika kulit Imam Mahdi itu seperti kulit Arab jati, tidak perlulah lagi disebutkan oleh para sahabat RA warna kulitnya itu, kerana memang orang Arab itu kulitnya putih dan kemerah-merahan seperti yang lazim. Bagi bangsa Arab pula, berbezanya warna kulit Imam Mahdi daripada warna kulit mereka menjelaskan bahawa Imam Mahdi itu bukan lagi milik penuh bangsa Arab, suku Quraisy, Bani Hasyim, Alawiyin atau Ahlulbait. Dan mereka pula bukanlah lagi bangsa pendokong agama suci ini pada masa ini.

Maksud lain yang dapat diberikan di sini adalah sebagai suatu penghormatan kepada bangsa Ajam yang menjadi tempat kelahiran Imam Mahdi itu. Dikatakan Imam Mahdi itu berkulit coklat, sebagai tanda bahawa umum masyarakat setempatnya berkulit demikian, walaupun mungkin Imam Mahdi itu sendiri tidaklah begitu coklat kulitnya seperti mereka. Apabila bergaul dengan masyarakat setempat, maka kulitnya pun dikatakan kelihatan macam cokla pada masa init juga. Ini sebenarnya adalah suatu penghormatan yang amat besar dan sangat bernilai bagi bangsa Melayu zaman ini, kerana Imam Mahdi itu lahir dari kalangan mereka.

Untuk mendapatkan keterangan yang lebih lanjut mengenai masalah kulit Imam Mahdi ini, lihatlah hadis yang berikut dalam tajuk seterusnya. Semoga dengan ini, kefahaman kita yang selama ini mungkin kurang jelas atau tidak jelas, dapat dijelaskan dengan sejelas-jelasnya. Kita juga tidak digalakkan berfikir terburu-buru sehingga tidak sempat membuat keputusan dengan adil dan tepat. Fikirkan dari segenap aspek dan keadaan supaya ilmu kita benar-benar membawa manfaat kepada kita.

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Similarity of Imam Mahdi (a.s) to the Prophets

by : Ali Akber Talafi

The Holy Prophet (s.a) said:

"Al Mahdi (a.s) is from my progeny. His name is the same as my name. And his kunniyat is the same as my kunniyat. In his physique and character he looks exactly like me. He will be in a state of occultation and there will be confusion (Hayra) in which people will wander about (deviate). Then he will come forth like a sharp shooting star to fill the earth will justice and equity as it was filled before with injustice and inequity." [1]

Imam Muhammad Al Baqir (a.s) said:

"Certainly in the Qaim of the Progeny of Muhammad (s.a) is the similarity to five prophets, Yunus bin Mutah, and Yusuf bin Yaqub, and Musa, and Isa and Muhammad (s.a)"

Thus, his similarity to Yunus bin Mutah is his reappearance after Ghaibat. He looked like a young man inspite of his advanced age.

And, his similarity with Yusuf bin Yaqub (a.s) is his ghaibat when he was away from the sight of the general, as well as the special people; due to the fear of his brothers. His affair was hidden from his father. And in such a condition when there was no distance between his father and family and his friends.

And his similarity with Musa (a.s) is persistent fear, and his prolonged ghaibat and a secret birth, and the reverent pleas of his shias after him, and his return by the permission of Allah, and his assistance by the people in subduing of the enemy.

And his similarity to Isa (a.s) is the controversy among the people with regard to him. A group of them says; 'He is not yet born.' Another group says, "He is dead and some say: "He was killed and crucified,"

And his similarity with his own grandfather, Mustafa (s.a), is his advent with the sword. He shall slay the enemies of Allah and the Holy Prophet (s.a), and the unjust, and the tyrants." [2]

Imam as-Sajjad (a.s) said:
"In the Qaim is a similarity to Nuh (a.s) and that is his long life." [3]

Reference

[1] Kamaaluddin vol. 1 Pg. 286. Faraidus Simtain vol. 2 Pg. 335
[2] Kamaaluddin vol. 1 Pg. 327
[3] Kamaaluddin vol. 1 Pg. 322. & vol. 2 Pg. 524

Loving the Ahl al-Bayt (A.S.)

The Virtue of Loving the Ahl al-Bayt (A.S.)


Foundation of Islam
The Messenger of Allah (S.A.W.): Islam is unclad and its garment is modesty, its ornament is dignity, its chivalry is good deeds and its pillar is chastity. Everything has a foundation, and the foundation of Islam is the love of Ahl-al-Bayt (A.S.).
Imam al-Baqir(A.S.): Loving us the Ahl-al-Bayt is the order of the religion.
Loving the Ahl al-Bayt (A.S.) is Loving Allah
Imam 'Ali (AS.): I heard the Messenger of Allah (S.A.W.) saying: I am the master of Adam's progeny and you! O 'Ali and the Imams after you are the leaders of my "Ummah". Whoever would like us, has liked Allah and whoever would be enemy to us, has shown enmity to Allah. Whoever cherishes our friendship has cherished the friendship of Allah and whoever does enmity to us has cultivated the enmity of Allah, whoever obeys us has obeyed Allah and whoever disobeys us, has disobeyed Allah.
Imam al-Sadiq (A.S.): Whoever would recognize our status and would love us, has doubtless loved Allah, The Magnificent and the High.
Loving the Ahl-al-Bayt(A.S.) Equals Loving the Messenger of Allah (SA.W.)
The Messenger of Allah (S.A.W.): Love Allah for His bounties which He gives to you and love me for the sake of Allah and love my Ahl al-Bayt for my sake.
Zayd lbn Arqam: I was at the service of the Messenger of Allah (S.A.W.) when Fatima (A.S.) had left her house, clad in a woolen garment, and was coming to the room of the Messenger of Allah (S.A.W.). Her sons al-Hasan (A.S.) and al-Husayn (A.S.) accompanied her too and Ali(A.S.) was walking behind them. The Holy Prophet (S.A.W.) looked at them and said: "Whoever loves them, has loved me and whoever is hateful towards them has actually hated me.


Divine Gift
The Messenger of Allah (S.A.W.): Allah created Islam and ordained for it an area, a light and a fortification and a helper. Its area is the Qur'an and its light is wisdom and its fortification is benevolence and its helpers are me and my Ahl al-Bayt and our followers. So love my Ahl al-Bayt, the Shi'as and their helpers, because the night in which I was ascended to the heaven and Gabriel introduced me to the heavenly creatures Allah entrusted the love for me and my Ahl al-Bayt and their Shi'as to those Angels' hearts which shall remain deposited there till the Resurrection Day. Then Gabriel brought me down and introduced me to the residents on the earth, and Allah the Glorious and Magnificent entrusted the love for me, my Ahl-al-Bayt and their Shi'as to the true believers of my Ummah, therefore true believers of my Ummah shall safeguard this trust regarding my Ahl al-Bayt till the Resurrection Day.


The Highest Worship
The Messenger of Allah (S.A.W.): One day spent in loving the Muhammad's progeny is better than worshipping for one year, and whoever dies with this love would enter the Paradise.
Imam al-Sadiq (A.S.): For every form of worshipping there exists another form which is superior. The Love of Ahl al-Bayt is the highest form of worship.
Loving the Ahl al-Bayt (A.S.) is Among the Everlasting Virtues
Muhammad Ibn Isma'il Ibn 'Abd al-Rahman al-Ju'fi: My uncle, Ibn "Abd al-Rahman and I went to Imam al-Sadiq (A.S.). The Imam invited my uncle to sit near him and said: Whose son is this man who is in your company? He replied He is my nephew, Isma'il's son. He said: May Allah bless his soul and forgive his sins. What kind of a successor have you been for him? He replied: After him, we have safeguarded the best thing which Allah has bestowed upon us and that is loving you. The Imam said: O Do not reckon our friendship an unimportant matter because it is among the ever-lasting virtues. My uncle continued: O son of the Prophet of Allah (S.A.W.) I have not considered it an unimportant matter, and I am thankful of Allah for this.


The Characteristics of Loving the Ahl al-Bayt (A.S.)
The Sign of Being a Legitimate child
The Messenger of Allah(S.A.W.) in praise of Imam 'Ali(S.A.W.): O people test your children with the touchstone of Imam 'Ali's love; because he never leads you astray and he never diverts the right path. So if any one of your children would love 'Ali (A.S.) is from you and whoever is hostile to him, is not from you.
Imam Ali (A.S.): the Messenger of Allah(S.A.W.) said: O Abu Dhar whoever loves the Ahl-Bayt, should thank Allah for the first bounty. Abu Dhar asked: "What is the first bounty O Messenger of Allah?" He replied: Legitimate birth. Only those who are born legitimate love us.
The messenger of Allah (S.A.W.): O 'Ali! Whoever loves me you and the Imams who are your descendants should thank Allah for his legitimate birth, because only illegitimate born are our enemies, those who are born legitimate love us.
Imam al-Sadiq (A.S.) I swear by Allah that among the Arabs and non-Arabs only those who are of noble and pure lineage love us and thus only those who are unclean and have dubious parents are hostile to us.
Mahbub ibn Abi al-Zannad: The "Ansar" used to say: We knew the illegitimate born people by the enmity and hatred they showed to 'Ali ibn Abi Talib (A.S.).
The Condition of Believing in Tawhid (the Unity of Allah)
Jabir ibn 'Abd Allah al-Ansari: A Bedouin came to the Holy Prophet (S.A.W.) and asked: Is there a price for the paradise? The Holy Prophet (S.A.W.) replied: "Yes". The man asked: What is its price? The Holy Prophet (S.A.W.) answered: The words of "La ilaha-ill-Allah" I uttered with sincerity by a pious believer. The man continued: "What is sincerity? He replied: to do what I have been ordered to tell you and to love my Ahl al-Bayt. The Bedouin asked: Is the love of Ahl al-Bayt a condition for it? The Holy Prophet (S.A.W.) replied: Yes loving them is the main condition.
Imam Ali (A.S.): La ilaha il-Allah has many conditions. My children and I are among its conditions.
The Sign of Faith
The Messenger of Allah (S.A.W.): No servant believes faithfully unless they love me more than they love themselves, and love my kin more than they love their own, and love my family more than they love their own.
Umm Salama: I heard the Holy Prophet (S.A.W.) addressing Ali (A.S.): The hypocrites do not love you and the believers do not feel enmity towards you.
The Holy Prophet (S.A.W.): The faith would not be completed unless it be accompanied by the love of Ahl al-Bayt.
Imam al-Baqir(A.S.): Loving us equals faith in Allah and hostility towards us denotes infidelity.
The First Thing Asked on the Resurrection Day
The Messenger of Allah (S.A.W.): The first thing asked from a believer is the love towards Ahl al-Bayt.
On Doomsday no servant would take a step until he would be questioned concerning four things: About his life and how he has spent it, about his body and the way he has exhausted it, from his wealth and the way he has spent it, and how he has earned it, and about the love towards our family.
Training (your) Children to Love Ahl al-Bayt (A.S.)
The Holy Prophet(S.A.W.): Train your children within three qualities: Loving your Prophet, loving his "Ahl al-Bayt" and reciting the Qur'an; because on the Day when there is no shelter except that of Allah, those who have learnt the holy Qur'an by heart and have understood it, shall divinely be sheltered with the Prophets and the selected ones.
Abu Zubayr Makki: Once I saw Jabir who was walking with a cane among the "Ansar" and was saying: O group of the "Ansar" train your children so that they would love 'Ali(A.S.), and whoever refused, be suspicious of his birth nobility.
Encouraging People to Create Affection Towards the Ahl al-Bayt(A.S.)
Imam al-Sadiq (A.S.): Allah's mercy be upon that believer who would make us loved by the people and would refrain from doing something which may arise people's hatred.
Imam al-Sadiq (A.S.): .Allah's Mercy be upon that believer who would win people's affection toward us, telling them the "hadith which they accept and leave aside what they may reject.
The Signs of Loving the Ahl al - Bayt (A.S)
Diligence in Work and Action
Hammad ibn Lahham quoting Imam al-Sadiq who quoted his father [Imam al-Baqir (A.S.)] as saying: O my son! If you would act differently from what I do, you too, shall not have the same position as that of mine on the Resurrection Day. Then he added: Allah does not accept the services of those who believe but their acts are contrary to those of Ahl al-Bayt, and would expect to have the same position as that of theirs on the Day of Judgment. I swear to Allah, the Lord of Ka'bah that it would not be so.
Imam al-Mahdi(A.S.) in a letter to Sheikh Mufid: Everyone of you should act in such a way that would bring him closer to me and refrain from what causes our anger; because my appearing will be unpredictable and sudden, and thenceforth no remorse and repentance will save him from my punishment.
To Love Those Who Love the Ahl al-Bayt(AS.)
Hanash ibn al-Mu'tamir: I came to visit Amir al-Mu'minin 'Ali ibn Abi Talib(A.S.) and said: May Allah's Bounties and peace be upon you O Amir al-Mu'minin! How did you spend your day? He replied: I spent my day in loving whoever loves me and has enmity for those who are my enemies. Those who love us spend their days with happiness in expecting Allah's mercy and our enemies spend their days on the verge of a shaky precipice which slides and throws them into the Hell-Fire the doors of blessing have been opened for the dwellers of paradise. Thus blessing is pleasant for the blessed people and annihilation and Hell-Fire is given to the inhabitants of Hell.
O Hanash! Whoever likes to know if he is a friend or an enemy of ours should look into his heart; if he would love our friend then he would not be our enemy; and if he would be enemy to our friends, he would not be our friends.
Allah, the Glorious and the most High has taken the pledge from our friends and has written the names of our enemies in "the Guarded Tablet". We are the selected ones, and our pioneers, [To Hawz Kawthar] are the pioneers of the prophet.
To be Hostile to those Who are the Enemies of Ahl al-Bayt (A.S.)
Imam al-Sadiq (A.S.) in answering someone who had said: such and such a man likes you, but is not eager to condemn your enemies. The Imam (A.S.) said: Well away! Whoever pretends to love us and would not condemn and loath our enemies is a liar.
Being Ready to Embrace Troubles and Calamities
The Messenger of Allah (S.A.W.) to Abu Sa'id Khudri who was complaining about his poverty: Be patient O Abu Sa'id! Because poverty rushes to those who love me faster than the flood rushing down the mountain.
Muhammad ibn Muslim: I went to Madinah with an aching and heavy body. Imam al-Baqir (A.S.) was informed that Muhammad ibn Muslim is ill and painful. The Holy Imam ordered his servant to bring me a bowl of potion which was covered with a piece of cloth, the man asked me to drink it. He said the Imam has given an order to him not to return until I would drink it.
I took the bowl and smelt the fragrance of the musk. It was cool and delicious. When I drank it, the servant said that the Imam wished to see me.
I thought about what he said; that I was unable to stand up or walk, but as soon as the potion was absorbed, I felt ease and lightness and went to the Imam and asked the permission to enter the house. The Imam said to me loudly: May you be healthy! Come in. I went inside weeping, greeted him and kissed his hands and head. The Imam Said: O Muhammad! Why are you crying? I replied: May I be sacrificed to you because I feel nostalgic and I am poor and cannot stay near you and also because of the long journey [to another world]. The Imam said: But as for your poverty, Allah has destined calamities and hardships to happen for his friends, but what you said about homesickness and nostalgia, remember Imam al-Husayn (A.S.) in a far off land near the Euphrates and consider him as an example, and about the long Journey, know that a believer is a stranger among these perversions, till he would go to the abode of Allah's mercy. And as for saying that you desire to be close to us and see us, but you are not able to do so; know that Allah is aware of what is occurring in your heart and will give you the rewards accordingly.
The Outcome of Loving the Ahl al-Bayt (A.S.)
Removing the Sins
The Messenger of Allah (S.A.W.): Loving my Ahl al-Bayt removes sins and doubles good actions.
Imam al-Sadiq (A.S.): Loving us, the Ahl al-Bayt, removes the servants' sins just as a strong wind drops the leaves of trees.
Purity of the Heart
Imam al-Baqir (A.S.): There is no servant who would love and obey us, unless Allah would cleanse his heart, and Allah would do that only to those who obeyed us and surrendered to us. Such a person would be saved from the great Fear on the Day of Reckoning.
Peace of Mind
Imam Ali (A.S.): When this verse was revealed: Verily in the remembrance of Allah do hearts find peace(28:13), the Holy Prophet(S.A.W.) said: This verse is about someone who sincerely loves Allah and his Prophet, and loves my Ahl al-Bayt and the believers whether being present or absent. Lo! Remembering Allah makes them love one another.
Wisdom
Imam al-Sadiq (A.S.): Whoever would love the Ahl al-Bayt and harbor it in his heart, will have his faith renewed and springs of wisdom will flow from his tongue.
Completion of the Faith
The Messenger of Allah (S.A.W.): Loving me and my Ahl al-Bayt, is [the sign of] completion of faith.
Happiness at the Time of Death
Abd Allah ibn Walid: During the reign of Marwan, we came to "Abu 'Abd-Allah [Imam al-Sadiq(A.S.)], he asked: Who are you? We replied we are from Kufah. He said: In no other town do we have as many supporters as in Kufah, especially the present group. Allah has guided you to something which others are not aware of. You love us whereas other people are our enemies, you follow us and others disobey us, you agree with us while others do not. May Allah make your life and death similar to ours. I testify that my father used to say: Whoever of you whose breath reaches here-pointing to his Throat-, before taking the last breath shall behold something which would make him happy. Allah the Supreme and the High has said in His Book" And indeed we sent messengers before you, and we gave them wives and offspring" (13:38). We are the offspring of the Messenger of Allah(S.A.W.).
The Intercession of the Ahl al-Bayt (A.S.)
The messenger of Allah (S.A.W.): Cling to our Ahl al-Bayt's friendship; because whoever would meet Allah on Doomsday loving us, shall go to Paradise by our intercession.
Luminosity on the Day of Judgment
The Messenger of Allah (S.A.W.): Lo! I swear by Allah, no servant would love my Ahl al-Bayt unless Allah, the Glorious and the most High, would bestow on him a light which places him at my side near "the Hawz" on the Day of Judgment. Allah would be hidden from all those servants who are enemies of my Ahl al-Bayt.
Security on the Day of Judgment
Messenger of Allah (S.A.W.): Know that whoever loves Muhammad's (S.A.W.) family[A.S.] shall be protected in the Reckoning, the scale and the Pathway (Sirat).
The Messenger of Allah (S.A.W.): Loving me and my Ahl al-Bayt (A.S.) will be beneficial on seven horrible occasions: In the agony of death, in the grave, on the Resurrection Day, the Reckoning time, when the book of deeds is presented, at the scale, and on crossing over the Sirat.
Being Steady on "The Sirat"
The Messenger of Allah (S.A.W.): The steadiest one on''the Sirat" is a person who loves my Ahl al-Bayt most.
The Messenger of Allah (S.A.W.): If a person who loves Ahl al-Bayt falters [on Sirat] the love of my Ahl al-Bayt(A.S.) would stabilize his next step till he is saved by Allah on the Day of Judgment.
Deliverance from the Hell-Fire
Bilal-ibn Hamamah: One day the Messenger of Allah (S.A.W.) came to us laughing and cheerful. Abd al-Rahman bin Awf asked: Why are you so happy O Messenger of Allah? The Holy Prophet replied: A glad tiding has been given to me by Allah. When Allah wanted to bind Ali (A.S.) and Fatima (A.S.) in a marriage, He ordered an angel to shake the tree of Tuba (knowledge) in the Paradise. The angel did as was ordered and the written leaves were scattered around. Allah created the angels to pick and keep them till the Day of Judgment. On that Day they should search among the people and give one leaf to each of our true friends and followers. On those leaves this sentence is written: "This paper is the deed of security from the Hell Fire and it is written by my brother and cousin [Ali(A.S.)], and my daughter. [Fatima Zahra (A.S.)] to deliver the men and women of my Ummah from the Hell-Fire.
To be Grouped with Ahl al-Bayt (A.S.)
Imam 'Ali (A.S.): the Messenger of Allah (S.A.W.) took the hands of Hasan (A.S.) and Husayn (A.S.) and said: Whoever loves me, these two sons and their parents, will be of equal rank with me on the Resurrection Day.
The Messenger of Allah (S.A.W.): Whoever would love the Ahl al-Bayt for the sake of Allah will be grouped with us and we shall take him to Paradise with us.
Imam al-Husayn(A.S.): Whoever would love us for the sake of worldly gains should know that worldly people are loved by good persons and evil doers and whoever loves us for the sake of Allah he and us will be together on the Day of Judgement.
Hakam ibn Utaybah: I was in Imam al-Baqir's(A.S.) presence and his room was packed with visitors. Suddenly an old man leaning on his walking stick came in and said: Peace be upon you! O son of the Messenger of Allah (S.A.W.), May Allah's bounties and mercy be upon you! And he remained silent. Imam al-Baqir (A.S.) replied: Peace be upon you and may Allah's bounties and mercy be upon you too.
Then the old man faced the crowd in the room and said: Peace be upon you all and remained silent. Till all who were present greeted him back. Then he turned to Imam al-Baqir(A.S.) and said: "O son of the Messenger of Allah (S.A.W.)! May I be sacrificed to you! Let me sit close to you, because I love you and I love those who love you, and I swear to Allah that I do not love you and your followers out of a desire for worldly gains. I swear to Allah I hate your enemies and I swear to Allah that this hatred and reluctance is not the result of hatred and animosity between me and them. I swear to Allah I consider lawful whatever you consider lawful, and I consider unlawful whatever you consider unlawful, and I wait for your order: May I be sacrificed to you! Do you have any hope for my salvation in such conditions? Imam al-Baqir (A.S.) said: Come closer! Come closer! And asked him to sit next to himself and then said: O Sheikh (old man): Once a man came to Ali ibn al-Husayn(A.S.) and asked my father a question as yours. My father told him: When you depart from this world, you shall meet the Messenger of Allah (S.A.W.) and Ali (A.S.), al-Hasan(A.S.) and al-Husayn(A.S.). Your heart shall be filled with joy and shall be soothed and you shall have clear visions, and when your breath reaches here- the Imam pointed to his throat-the noble writers [Kiram al-Katibin] will welcome you warmly and enthusiastically, and if you remain alive, you shall see something [the advent of Qa'im(A.S.) and the government of Ahl al-Bayt(A.S.)] by which Allah shall light up your life and shall be of the highest rank with us.
The old man said: What did you say O Imam Abu Ja'far? And he repeated what he had said before. The old man said: Allah is the greatest, O Abu Ja'far! When I leave this world will I see Ali (A.S.), al-Hasan(A.S.) Messenger of Allah(S.A.W.) and Ali ibn al-Husayn(A.S.); and will I be with al-Husayn(A.S.) and my heart be soothed and when my breath reaches here the Noble Writer welcome me, and if I remain alive will I witness something which lights up my life and will be at the highest status along with you ?! At this time the old man started to weep and fell on the ground. Those who were present started to weep loudly. Imam al-Baqir(A.S.) wiped the tears from the eyelids of the old man with his own hand.
The old man then raised his head and said to Imam al-Baqir(A.S.): O son of the Messenger of Allah(S.A.W.); may I be sacrificed to you! Give me your hand. The Imam stretched his hand. The old man kissed it and placed it on his eyes and cheeks; then uncovered his chest and belly and placed the Imam's hand on them. Then he stood up and took his leave.
Imam al-Baqir(A.S.) looked at his back and said to the people there: Whoever likes to see a man who will go to Paradise, should see this man. Hakam ibn 'Utaybah says: I have never seen such a lamentation rite in my whole life.
Paradise
Hudhayfa: I saw that the Messenger of Allah (S.A.W.) took Husayn Ibn 'Ali's hand and said: O people! Husayn's grandfather is dearer to Allah than the grandfather of Joseph the son of Jacob. Al-Husayn shall reside in paradise as his parents, his brother, their followers and those who love them will be residents in Paradise.
Imam Ali (A.S.): Whoever loves us deeply and helps us by his words and fights against our enemies, shall have the same status as ours in the Paradise, and whoever loves us and helps us by his words but does not fight against our enemies, shall be two levels below them; and whoever loves us but does not help us either in fighting against our enemies, or by his speech, shall go to paradise too.
Yunus: I said to Imam al-Sadiq (A.S.): The love I feel toward you and the understanding that I have of your rights is far better to me than the kingdom of the world, then I noticed signs of anger on Imam's face. He said: O Yunus! This is not a good comparison. What is world and all that belongs to it? Isn't it but filling the stomach and covering the private parts? Whereas you can attain eternal life through loving us.
The Good of this World and of the Next World
The Messenger of Allah (S.A.W.): Whoever wishes to have trust in Allah should love my Ahl al-Bayt and whoever wishes to be saved from the torment in the grave should love my Ahl al-Bayt, and whoever wishes to attain wisdom should love my Ahl al-Bayt and whoever wishes to go to Paradise without being reckoned should love my Ahl al-Bayt. Because I swear to Allah, none of those who loved them failed to be winners in this world and Hereafter.


The General Effects of Loving the Ahl al-Bayt (A.S.)
The Messenger of Allah(S.A.W.): Whomsoever Allah would destine to love my Ahl al-Bayt, have doubtlessly gained the good of this world and that of the next world and no one should have any doubt that they shall be residents of paradise; because loving my Ahl al Bayt shall result in twenty consequences: ten in this world and ten in the world to come:
But its results in this world are: piety, eagerness for work and doing good deeds, devoutness to the religion, eagerness to worship, repentance before death,finding joy in nocturnal devotion, paying no attention to others' assets, abiding by the orders and prohibitions enjoined by Allah the High and the Great; the ninth having enmity towards the world and the tenth is generosity and mercifulness.
But its outcomes in the next world are: The book of his deeds will not be opened before him, no scale will be set up for him, the book of his deeds will be placed in his right hand, the draft for freedom of the Hell Fire will be written for him, he will be honored for his good deeds, he will be clad in heavenly garments, his intercession for one hundred persons of his family will be accepted, Allah, the Glorious and the Almighty will look at him with love and tenderness; the crowns of heaven will be placed on his head and then he will enter the Paradise without being reckoned. So blessed are those who love my Ahl al-Bayt.
Imam Ali (A.S.) to Harith Anwar: Your love for us shall doubtlessly benefit you on three occasions: When the Angel of death descends, at the time of questioning in the grave and when you will stand in Allah's presence.


Source:
Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

Personality and Characteristics of the Holy Imams (A.S.)

Generally speaking, an Imam enjoys a unique personality and distinctive characteristics, in as far as Shi'a followers of the Imams are concerned; therefore, he is not permitted to do what others are, such as falling into error, or getting confused about a matter. Rather, infallibility is essential in him since he conveys on behalf of the Prophet (S.A.W.) what seems to others to be obscure of the Message and its intricacies. Just as we proved the infallibility of the Prophet (S.A.W.), we, by the same token, prove infallibility for the Imam as well with one exception: the Imam conveys on behalf of the Prophet (S.A.W.), whereas the Prophet conveys on behalf of the Almighty God. The wisdom in this argument is that should falling into error be accepted and expected from the Prophet (S.A.W.) or the Imam, then doubt will result regarding the reliability of what they convey to people of juristic rules and regulations and other such matters since they are liable to err in their judgement or get confused about a particular issue.
Although the believers are not held accountable for doing what they are not supposed to be doing due to such error of judgement, the assumption of the error of judgement itself collides with the very wisdom behind the reason why prophets were sent to people at all which is to clarify to people, according to the way God Almighty intended them to, without any error or confusion, what His Will is.
The topic of infallibility is a vast one the discussion of which has no room here and which requires a dedicated research I may be able one day to tackle. What I have to same here is that Imamate is characterized by certain distinctive aspects such as infallibility which we cannot discuss by itself with others except after both parties agree on the basis from which it emerged; otherwise, our case would be like one who discusses the necessity of performing the ritual prayers (salat) with someone who does not believe in the message of the Prophet (S.A.W.).
The basic point upon which we have first and foremost to agree is the definition of general Imamate, then the distinctions it requires and, finally, the proofs which testify to these distinctions. It is only then that disagreeing parties can conduct a reasonable discussion. Having been convinced by unequivocal proofs of such infallibility, and having seen the Twelve Imams (A.S.) to be fully qualified to be the only ones in whom such infallibility could be observed, we became fully convinced of their unshakable superiority over all others, and that they were the ones adorned with absolute human perfection.
An Imam, according to this viewpoint, has got to be the most learned among people and the most aware of the general needs of people such as knowledge or other necessities of life, and that he has to be the most pious, the most ascetic, the most perfect in personal conduct and norms of behaviour. In other words, in order to be qualified for Imamate, one has to be superior to everyone else in all aspects of perfection and its requirements which all raise him to his position of leadership.

The Life of Imam Mahdi ( A.S )

The Life of Imam Mahdi ( A.S )

The Mahdi is a Descendent of the Prophet Abraham

The Mahdi is a Descendent of the Prophet Abraham

DU-A' FARAJ - A A'Z'UMAL BALAA

Kafami says in his book Baladul Amin that if a wrongfully confined prisoner recite this dua'a he will soon be set free.
If a person find himself surrounded by misfortunes or intrigues he must recite this dua'a to come through tight situations, deadlock and crises.
This dua'a is attributed to the living Imam Sahibuz zaman.It brings immediate help from our living imam.

BISMILLAHIR RAHMANIR RAHIM
ALLAHUMMA S'ALE A'LAA MUHAMMAD WA AALE MUHAMMAD


illahi a’dhumal balaa

wa barihal khafaa’

wa’n kashafal ghiţaa’

wa’n qaţ’ar-rajaa’

wa dhaqatil ardhu wa muni’atis samaa’

wa-antal musta’anu wa-ilaykal mushtaka

wa-alaykal mu’awalu fee shid’dati war’rakhaa’

allahuma şali’i ‘alaa Muham’madiwn wa-ali Muham’mad

oolil amril ladhina faradhta alayna ţa ‘atahum

wa’ar’raftana bidhalika manzilatahum

fa far’rij ‘an’na bihak’kihim farajan ‘aajilan qareeban

kalamihil basari au huwa aqrab

ya Muham’madu, ya ‘Ali’yu, ya ‘Ali’yu, ya Muham’mad

ik fiyaani fa inakuma kaafiyaani

wansuraanee fa inakuma naasiraani

ya maulana ya Sahibaz zamaan

al-ghauth, al-ghauth, al-ghauth,

adriknee, adriknee, adriknee,

asa ‘ata, asa ‘ata, asa ‘ata, (asa’aa)

al’ajal, al’ajal, al’ajal,

ya Arhamar Raahimeen

bihaki Muham’madiwn wa’alihi ţahireen.


O Allah, terrible was the calamity, and its evil consequences are visible, the covering has been removed, (all) hopes have been cut off, the (plentiful) earth has shrunk (with very little to spare), the heavenly blessings have been withheld. You alone can help, we refer our grief and sorrow to You, we have full faith in You, in the time of distress, as well as in good fortune. O Allah, send blessings on Muhammad and on the children of Muhammad, whom we must obey as per Your command, through which we become aware of their rank and status, and let there be joy after sorrow for us, for their sake, right away, in the twinkle of an eye, more rapidly than that. O Muhammad, O Ali, O Ali, O Muhammad, Give me enough, because both of you provide sufficiently. Help me, because both of you help and protect.

O our master, O the living Imam, HELP! HELP! HELP! Reach me! Reach me! Reach me!

At once, in this hour. Be quick, be quick, be quick, O the most merciful, for the sake of Muhammad and his pure children.

DARJAT KHUSUS ISTIMEWA KHAS KEPADA Y.B.LORD DR.JENERAL FAZLEY

(DARJAT AGUNG ADIL)Y.B.LORD DR.FAZLEY YACOB
(PELAKON LELAKI & PAKAR MOTIVASI & PENYANYI)
(KEMBAR IMAM)
(KELUARGA IMAM)
(KAWAN IMAM)
(SINGA PEDANG KRISTAL ISLAM(MOHD)S.A.W.)
(JENERAL UTAMA SERI PERAK DI RAJA ALMAHDI)
(DR:145,000,000,00)
(META DR:74,000)
(CERIA^ANUGERAH)
(KARISMA^ANUGERAH)

70,000X SURAH IKHLAS FEDIAH KEPADA ROH Y.B.LORD DR. FAZLEY YACOB KERANA ALLAH(/)
KHATAM PADA 15HB SEPTEMBER 2009 PUKUL 06:45P.M.

Muhammad al-Mahdi (Peace be Upon him)

There Existed a good deal of harmony and uniformity between the aspects pertaining to the births of Prophet Muhammad, the last Apostle of Allah and Imam al-Mahdi, the last Apostolic Imam. Just as the coming of the Holy Prophet was prophesied well in advance by the preceding prophets, similarly the impending news of the gracious birth of Imam al-Mahdi was foretold by the Holy Prophet.

Innumerable traditions in this context, quoted right from the Holy Prophet, from the glowing contents of many books of Masanid, Sihah and Akhbar, and of Shi'ite scholars ('ulama') existed Many Sunni scholars have accumulated these traditions in complete volumes also, e.g.: al-Bayan fi akhbar Sihibi'z-Zaman by al-Hafiz Muhammad ibn Yusuf ash-Shafi'i and Dhikriyyatu'l- Mahdi by al-Hafiz Abu Nu'aym al-Isfahani as well as as-Sahih of Abu Dawud and as-Sunan of Ibn Majah.

All of the above books record the traditions bearing evidence of the coming of this Holy Imam. The promised Mahdi, who is usually mentioned by his title of Imamu'l-'Asr (the Imam of the Period) and Sahibu 'z-Zaman (the Lord of the Age), is the son of the Eleventh Imam. His name is the same as that of the Holy Prophet.

He was born in Samarra' in 255/869 and until 260/874 when his father was martyred, lived under his father's care and tutelage. He was hidden from public view and only a few of the elite among the Shi'ah were able to meet him. After the martyrdom of his father he became Imam and by Divine Command went into occultation (ghaybah). Thereafter, he appeared only to his deputies (na'ib) and even then only in exceptional circumstances.

The Imam chose as a special deputy for a time 'Uthman ibn Sa'id al-'Amri, one of the companions of his father and grandfather who was his confident and trusted friend. Through his deputy the Imam would answer the demands and questions of the Shi'ah. After 'Uthman ibn Sa'id, his son Mutammad ibn 'Uthman al-'Amri was appointed the deputy of the Imam.

After the death of Muhammad ibn 'Uthman, Abu'l-Qasim al-Husayn ibn Ruh an-Nawbakhti was the special deputy, and after his death 'Ali ibn Muhammad as-Samuri was chosen for this task. A few days before the death of 'Al; ibn Muhammad as-Samuri in 329/939 an order was issued by the Imam stating that in six days 'Ali ibn Muhammad as-Samuri would die. Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybatu 'l-kubrd ) would begin and would continue until the day God grants permission to the Imam to manifest himself.

The occultation of the Twelfth Imam is, therefore, divided into two parts: the first, the minor occultation (ghaybatu's-sughra) which began in 260/872 and ended in 329/939, lasting about seventy years; the second, the major occultation which commenced in 329/939 and will continue as long as God wills it. In a hadith upon whose authenticity everyone agrees, the Holy Prophet has said, "If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household.

His name will be the same as my name. He will fill the earth with equity and justice as it was filled with oppression and tyranny." On the Appearance of the Mahdi: In the discussion on prophecy and the Imamate it was indicated that as a result of the law of general guidance which governs all of creation, man is of necessity endowed with the power of receiving revelation through prophecy, which directs him toward the perfection of the human norm and the well-being of the human species.

Obviously, if this perfection and happiness were not possible for man, whose life possesses a social aspect, the very fact that he is endowed with this power would be meaningless and futile. But there is no futility in creation. In other words, ever since he has inhabited the earth, man has had the wish to lead a social life filled with happiness in its true sense and has striven toward this end. If such a wish were not to have an objective existence it would never have been imprinted upon man's inner nature, in the same way that if there were no food there would have been no hunger.

Or, if there were to be no water there would be no thirst and if there were to be no reproduction there would have been no sexual attraction between the sexes. Therefore, by reason of inner necessity and determination, the future will see a day when human society will be replete with justice and when all will live in peace and tranquillity, when human beings will be fully possessed of virtue and perfection. The establishment of such a condition will occur through human hands but with Divine succour. And the leader of such a society, who will be the saviour of man, is called in the language of the hadith, the Mahdi .

In the different religions that govern the world such as Hinduism, Buddhism, Judaism, Christianity, Zoroastrian-ism and Islam there are references to a person who will come as the saviour of mankind. These religions have usually given happy tidings of his coming, although there are naturally certain differences in detail that can be discerned when these teachings are compared carefully.

The hadith of the Holy Prophet upon which all Muslims agree, "The Mahdi is of my progeny," refers to this same truth. There are numerous hadiths cited in Sunni and Shi'ite sources from the Holy Prophet and the Imams concerning the appearance of the Mahdi, such as that he is of the progeny of the Prophet and that his appearance will enable human society to reach true perfection and the full realization of spiritual life. In addition, there are numerous other traditions concerning the fact that the Mahdi is the son of the Eleventh Imam, Hasan al-'Askari.

They agree that after being born and undergoing a long occultation the Mahdi will appear again, filling with justice the world that has been corrupted by injustice and iniquity. As an example, 'Ali ibn Musa ar-Rida (the Eighth Imam) said, in the course of a hadith, "The Imam after me is my son, Muhammad, and after him his son 'Ali, and after 'Ali his son, Hasan, and after Hasan his son Hujjatu'l- Qa'im, who is awaited during his occultation and obeyed during his manifestation.

If there remain from the life of the world but a single day, Allah will extend that day until he becomes manifest, and fill the world with justice in the same way that it had been filled with iniquity. But when? As for news of the 'hour,' verily my father told me, having heard it from his father who heard it from his father who heard it from his ancestors who heard it from 'Ali, that it was asked of the Holy Prophet, 'Oh Prophet of God, when will the "support" (al-Qa'im) who is from thy family appear? ' He said, 'His case is like that of the Hour (of the Resurrection).

He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares (7:187)

Saqr ibn Abi Dulaf said, "I heard from Abu Ja'far Muhammad ibn 'Ali ar-Rida (the Ninth Imam) who said, 'The Imam after me is my son, 'Ali; his command is my command; his word is my word; to obey him is to obey me. The Imam after him is his son, Hasan. His command is the command of his father; his word is the word of his father; to obey him is to obey his father.' After these words the Imam remained silent.' I said to him, 'Oh son of the Prophet, who will be the Imam after Hasan?' The Imam cried hard, then said, 'Verily after Hasan his son is the awaited Imam who is "al-Qa'im bi'l-haqq" (He who is supported by the Truth)."

Musa ibn Ja'far Baghdadi said, "I heard from Imam Abu Muhammad al-Hasan ibn 'Ali (the Eleventh Imam) who said, I see that after me differences will appear among you concerning the Imam after me. Whose accepts the Imams after the Prophet of God but denies my son is like the person who accepts all the prophets but denies the prophethood of Muhammad, the Prophet of God, upon whom be peace and blessing.

And whose denies (Muhammad) the Prophet of God is like one who has denied all the prophets of God, for to obey the last of us is like obeying the first and to deny the last of us is like denying the first. But beware! Verily, for my son there is an occultation during which all people will fall into doubt except those whom Allah protects."

The opponents of Shi'ism protest that according to the beliefs of this school the Hidden Imam should by now be nearly twelve centuries old, whereas, this is impossible for any human being. In answer it must be said that the protest is based only on the unlikelihood of such an occurrences not its impossibility. Of course, such a long lifetime or a life of a longer period is unlikely. But those who study the hadiths of the Holy Prophet and the Imams will see that they refer to this life as one possessing miraculous qualities. Miracles are certainly not impossible nor can they be negated through scientific arguments.

It can never be proved that the causes and agents that are functioning in the world are solely those that we see and know and that other causes which we do not know or whose effects and actions we have not seen nor understood do not exist. It is in this way possible that in one or several members of makind there can be operating certain causes and agents which bestow upon them a very long life of a thousand or several thousand years. Medicine has not even lost hope of discovering a way to achieve very long life spans.

In any case, such protests from "Peoples of the Book" such as Jews, Christians and Muslims are most strange for they accept the miracles of the prophets of God according to their own sacred scriptures.

The opponents of Shi'ism also protest that, although Shi'ism considers the Imam necessary in order to expound the injunctions and verities of religion and to guide the people, the occultation of the Imam is the negation of this very purpose, for an Imam in occultation who cannot be reached by mankind cannot be in any way beneficial or effective. The opponents say that if God wills to bring forth an Imam to reform mankind, He is able to create him at the necessary moment and does not need to create him thousands of years earlier.

In answer it must be said that such people have not really understood the meaning of the Imam, for in the discussion on the Imamate it became clear that the duty of the Imam is not only the formal explanation of the religious sciences and exoteric guidance of the people. In the same way that he has the duty of guiding men outwardly, the Imam also bears the function of walayah and the esoteric guidance of men. It is he who directs man's spiritual life and orients the inner aspect of human action toward God.

Clearly, his physical presence or absence has no effect in this matter. The Imam watches over men inwardly and is in communion with the soul and spirit of men even if he be hidden from their physical eyes. I{is existence is always necessary even if the time has not as yet arrived for his outward appearance and the universal reconstruction that he is to bring about. al-Imam al-Hujjah, peace be Upon him, said:

Rest assured that no one has a special relation- ship with Allah. Whoever denies me is not my (follower). The appearance of the Relief (al-faraj) depends solely upon Allah; therefore, those who propose a certain time for it are liars. As to the benefit of my existence in Occultation, it is like the benefit of the sun behind clouds where the eyes do not see. Indeed, my existence is an amnesty for the people of the earth.-Pray much to Allah to hasten the Relief, for therein also lies the release from your sufferings.

(A Brief History of The Fourteen Infallibles, p. 159-166)

* * *


The Twelfth Imam Hazrat Mahdi (A.S.)


The Imam, the just Guide, Hazrat Mahdi (A.S.) was born half-way through the month of Sha'ban in the year 255 A.H. in the town of Samarra, and in 260 A.H., when his great father died, he reached the exalted position of the Imamate. His name (Muhammad) and his agnomen (Abu'l-Qasim) are the same as the Prophet's. His father, the 11th Shi'a Imam, was Hazrat Imam Hasan al-'Askari (A.S.), and his mother, the great lady Nargis.

For various reasons, the twelfth Imam, from the first day of his life, did not appear publicly, and for about seventy years people were in communication with him through the intermediary of his special representatives, in order of succession: 'Uthman ibn Sa'id, Muhammad ibn 'Uthman, Husayn ibn Ruh, and 'Ali ibn Muhammad as-Samarri.

This period of seventy years is known as the minor occultation (al-ghaybat as-sughra), and at the end of that period the major occultation (al-ghaybat al-kubra) began. During the major occultation till the time of his reappearance, no one has been his special representative, and there will be no one in the future, and the people have the duty to refer to the fuqaha, those excelling in knowledge of the shari'ah, and the narration of hadith who are specialised in the matters of the religion.

* * *


Belief in Hazrat Mahdi, and Universal Reform


The belief in the reappearance of the expected Mahdi (A.S.)the universal reformer is not confined to the Shi'ite Muslims. Other Islamic groups and even non-Islamic groups like the Jews and the Christians and some of the great world intellectual figures believe in the appearance of a great spiritual reformer. In Psalm 37 is written: "...Trust in the Lord and do good; so you will dwell in the land, and enjoy security. ...For the wicked shall be cut off: but those who wait for the Lord shall possess the land. ...But the weak shall possess the land, and delight themselves in abundant prosperity. ...The Lord knows the days of the flawless, and their heritage will abide forever. ...For those blessed by the Lord, shall possess the land, but those cursed by Him shall be cut off. ...The righteous shall possess the land, and dwell upon it at peace for ever..."

* * *


The Qur'an and belief in al-Mahdi


In the Qur'an a time is promised when the worshippers of Truth, the world's people of righteousness, will take over the power and government of the world, and the glorious din of Islam will reign all over the earth. Other ayahs have been revealed which exegetically point to Hazrat Mahdi (A.S.).

"For We have written in the Psalms, after the Remembrance, 'The earth shall be the inheritance of My righteous servants." (XXI; 105)

"Allah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them, and will give them in exchange, after their fear, security: They shall serve Me, not associating with Me anything. " (XXIV:55)

"It is He Who has sent His Messenger with the religion of truth, that he may lift it above every religion, though the unbelievers be averse. (LXI:9)

"Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors. " (XXII:5)

The above ayahs clearly show that in the end the world will fall to the hands of Allah's worthy and righteous servants and that they will become the leaders of the people of the world. Then Islam will be victorious over all religions.

* * *


Belief in al-Mahdi and the Sunni authorities


In this subject, the scholars in the Sunni school have related many hadiths from the Prophet of Islam, through narrators whom they themselves trust. From among them are such hadiths as tell that the Imams are twelve persons and that are all from the Quraysh. Al-Mahdi(A.S.), the promised one, is from the family of the Prophet and is a descendent of Hazrat 'Ali and Hazrat Fatimah Zahra (A.S.), and in many of these hadiths it is mentioned that he is from the line of Imam Husayn (A.S.).

They have mentioned and recorded hundreds of hadiths about the Mahdi in more than seventy books by their valued and dependable authorities of which we shall mention a few examples. al-Musnad of Ahmad ibn Hanbal (d. 241 A.H.) Sahih of al-Bukhari (d. 256 A.H.) Sahih of Muslim ibn Hajjaj Nishabouri (d. 261 A.H.) Sunan of Abu Dawud Sajistani (d. 275 A.H.) Sahih of Muhammad ibn 'Isa at-Tirmidhi (d. 279 A.H.) The authors of the above books - each one of them among the most authoritative books of the Sunnis - died either before the birth of the Imam of the Age (225 A.H.) or shortly after his birth. Let us also mention:

- Masabih as-Sunnah of al-Baghawi (d. 516 A.H.) Jami' al-Usul of ibn al-Athir (d. 606 A H.) Al-Futuhat al-Makkiyyah of Muhyi'd-din ibn 'Arabi (d.638 A.H.) Tadhkirat al-Khawass of Sibt ibn al-Jawzi (d. 654 A.H.) Fara'd as-Simtayn of al-Hamawi (d. 716 A.H.) as-Sawa'iq al-Muhriqah of Ibn Hajar al-Haytami (d. 973 A.H.) Yanabi'al-Mawaddah of Shaykh Sulayman al-Qunduzi (d.1293 A.H.) Some of the Sunni scholars have written books especially about the Imam of the Age:

1. Al-Bayan fi Akhbar Sahib az-Zaman of Al-Ganji ash-Shafi'i 2. 'Iqd ad-Durar fi Akhbar al-Imam al-Muntazar of Shaykh Jamalu'd-din Yusuf al-Dimashqi 3. Mahdi Al ar-Rasul of 'Ali ibn Sultan Muhammad al-Harawi al-Hanafi 4. Kitab al-Mahdi of Abu Dawud 5. 'Alamat al-Mahdi of Jalalu'd-din as-Suyuti 6. Manaqib al-Mahdi of Hafiz Abu Nu'aim al-lsfahani 7. Al -Qawl al -Mukhtasar fi 'Alamat al -Mahdi 8. al-Muntazar of Ibn Hajar 8. Al-Burhan fi 'Alamat Mahdi Akhir az-Zaman of Mulla 'Ali al-Muttaqi 9. Arba'un Hadith fi al-Mahdi of Abu'l-A' la'al-Hamadani

* * *


The Hidden Reformer


We have at hand more than three thousand hadiths from the Prophet (S.A.) and from the pure Imams about the Imam of the Age. From them it is clear that the Imam of the Age is the ninth son of Husayn ibn 'Ali (A.S.), his father is Hazrat Imam Hasan 'Askari (A.S.), his mother Nargis Khatun. His name is the same as that of the Prophet of the end of time, his title is al-Mahdi. It was to happen that he would be born during his father's lifetime in Samarra, that his father would die when he was young, that he would live even to this day, and as long as God wished it.

Then he will reappear and the world will be filled with justice at a time when there is injustice everywhere and that is why he is now hidden from the sight of men. And when he comes with his back towards the Ka'bah's edifice, he will lean against the wall and cry out and call for his followers, who will number 313 persons. Hazrat 'Isa (A.S.) will come from the heaven down to the earth, and will pray in a prayer led by al-Mahdi. The Imam of the Age will cause the commands of Islam to reach all over the world, and the earth will be like paradise.

There are very many hadiths related by the Shi'a and Sunni scholars on many aspects connected with this great Imam, and these are mentioned in books like Bihar al-Anwar and Muntakhab al-Athar. First we shall indicate here some of these hadiths which the author of Muntakhab al-Athar wrote down in his book and then we shall give the text of some of them. The total amount of hadiths

1. A hadith in which it is related that the Imams are twelve, the first being 'Ali, the last being al-Mahdi (A.S.) (No. of hadith: 58)
2. A hadith which give news of the appearance of al-Mahdi(A.S.). (No. of hadith: 657)
3. A hadith which identify him as descendent of the Prophet (S.A.). (No. of hadith: 389)
4. A hadith which say that his name and agnomen are the same as the Prophet's. (No. of hadith: 48)
5. A hadith which say al-Mahdi is a descendent of Amir al-Muminin(A.S.). (No. of hadith: 214)
6. A hadith which say he is a descendent of Hazrat Fatimah (A.S.) (No. of hadith: 192)
7. A hadith which say he is a descendent of Hazrat Husayn (A.S.) (No. of hadith: 185)
8. A hadith which say he is the ninth descendent of Imam Husayn (A.S.) (No. of hadith: 148)
9. A hadith which say he is a descendent of Imam Zayn al-'Abidin (A.S.) (No. of hadith: 185)
10. A hadith which say he is a descendent of Imam Baqir (A.S.) (No. of hadith: 103)
11. A hadith which say he is a descendent of Imam Ja'far as-Sadiq (AS.) (No. of hadith: 103)
12. A hadith which say he is a descendent of Imam Musa Kazim (A.S.) (No. of hadith: 101)
13. A hadith which say he is a descendent of Imam Rida (A.S.) (No. of hadith: 95)
14. A hadith which say he is a descendent of Imam Jawad (A.S.) (No. of hadith: 90)
15. A hadith which say he is a descendent of Imam Hadi (A.S.) (No. of hadith: 90)
16. A hadith which say he is a descendent of Imam Hasan al-'Askari (A.S.) (No. of hadith: 146)
17. A hadith which say that the name of his father is Hasan(A.S.) (No. of hadith: 147)
18. A hadith which say that he will fill the world with justice (No. of hadith: 123)
19. A hadith which say his occultation will be prolonged (No. of hadith: 91)
20. A hadith which relate the extent of al-Mahdi's life (No. of hadith: 318)
21. A hadith which say that Islam will rule over the world through him (No. of hadith: 47)
22. A hadith which say he will be the twelfth and the last Imam. (No. of hadith: 136)

When looking at the above mentioned and other hadiths, it should be kept in mind that the hadiths mentioning al-Mahdi (A.S.) have been narrated most frequently, and that there are few subjects in Islam which have been mentioned in hadiths so often. Thus, in this light, anyone who believes in Islam and its Prophet (S.A.) must necessarily declare his belief in the existence of the promised al-Mahdi who is now in occultation. Now we shall relate some of these hadiths.

1. The author of Yanabi' al-Mawaddah relates that the Prophet (S.A.) said: "A1-Mahdi is a descendent of mine. He will be in concealment, and when he manifests himself, the earth will become filled with justice, just as it was previously filled with injustice."

2. In this book it is also related that Salman al-Farsi said: "I went to the Prophet, when Husayn ibn 'Ali was sitting in his lap and the Prophet was kissing his eyes and mouth, and he said: 'You are a noble one, the son of a noble one, and the brother of a noble one; you are the Imam, the son of the Imam, and the brother of the Imam. Your are the Proof, son of the Proof and the brother of the Proof; you will be the father of nine Proofs of whom the ninth will be the Qa'im."

3. Ibn Abi Dalaf says: "I heard from Hazrat 'Ali ibn Muhammad (the 10th Imam) that he said: 'The Imam after me will be Hasan, my son, and after him his descendent the Qa'im, who will fill the earth with justice, when it was previously filled with injustice.

4. Hudhayfah said that the Prophet (S.A.) said: "If no more than one day is left of the world, Allah will make that day so long that a man, descendent of mine, whose name is my name, will appear." Salman asked: "O Prophet of Allah, which descendent will he be?" The Prophet put his hand on Husayn and said that he would be one of his descendents.

5. Mas'adah relates from Imam Ja'far al-Sadiq (A.S.) that he said: "The Qa'im will be born of Hasan (the 11th Imam, Hazrat Imam Hasan al-'Askari), and Hasan will be son of 'Ali (the tenth Imam, Hazrat Imam 'Ali al-Naqi), and 'Ali will be son of Muhammad (the ninth Imam, Hazrat Imam Muhammad at-Taqi), and Muhammad will be born of 'Ali (the eighth Imam, Hazrat 'Ali ibn Musa ar-Rida) and 'Ali will be son of this child (he pointed to Hazrat Musa ibn Ja'far, the seventh Imam). We are twelve Imams, all pure and of a noble birth. I swear by Allah, if there remains of the world no more than one day, Allah will make that day so long that the Qa'im of us, the Husehold of the Prophet (S.A.), will appear."

* * *


The Opinion of Sociologists


The world's foremost intellectuals are of the opinion that the wars, massacres, murders, prostitution, and all the evils of this age which are daily in the increase are because there is no equilibrium between man's material and spiritual requirements. The man of today has turned his back on moral virtues and spiritual riches, although he has conquered the sea, the desert and space, and has taken himself to the moon.

It is obvious that by relying in force and power he cannot establish order and justice in the world, and that only with technology and the material sciences the happiness of humanity will not be secured. Man has no other resort than to strengthen his social relations on the basis of faith and virtue, and to save himself from the vortex of dangers with the guidance of a great world reformer, to establish a rule based on justice together with peace, security and sincerity. In this state of affairs, human society is moving quickly towards preparation for the rising up of the Imam of the Age (A.S.)

* * *


The Length of al-Mahdi's Life


We believe that the lengthening of a man's life is not an impossibility, because it is explicitly said in the Qur'an that:

"We sent Nuh to his people, as he tarried among them a thousand years, all but fifty. " (XXIX; 14)

What is more, research undertaken in the biological sciences has corroborated the possibility of lengthening the human life-span. Even great scientists are of the opinion that food and drugs may be prepared which can prolong man's life. The late Ayatullah Sadr (A learned scholar of Qom (1882-1953), father of the well-known Imam Musa-Sadr of the Lebanon.) in his book "al-Mahdi", quoted from a scientific article written in 1959 which stands as a witness to what we have said above. Here we shall give a summary of it. "Authoritative scientists say that all the basic tissues of the animal body can live forever, and it is possible for man to live for a thousand years, provided that it doesn't happen that the thread of his life is severed.

These scientists do not speak on the basis of guesswork or surmise, for they have arrived at their conclusion through scientific experiment. "A professor at Johns Hopkins University has said that it has been proved that the basic members of the human body have the potentiality for eternal life. Apparently the first person to carry out these experiments on parts of an animal's body was Dr. Jack Lubb, and after him Dr. Warren Lewis, who, together with his wife, proved that parts of bird foetuses could be kept alive in buffer solutions.

These experiments were systematically continued until Dr. Alexis Karel, as a result of further experimental work, established that parts of animals subjected to experiments did not degenerate, and even that they lived longer than the animal from which they had been taken. In January 1912 he started his experiments and by dint of self-sacrifice and removing the numerous difficulties, he discovered the following facts: "

1. Unless complications such as lack of nutrition or attack by microbes intervened, living cells would continue living forever. 2. These cells which continued to live, also grew and multiplied. 3. The growth and division of these could be controlled by the nutrition given to them. 4. The passing of time did not affect them and did not make them age or lose strength. Not even the smallest effect of ageing was seen. Each year they grew and multiplied exactly as in previous years.

So why does man die? Why is his span of life rarely more than a hundred years? The parts of the human or animal body are numerous and various, and there is also a perfect relationship and unity between them; so that the life of some of them depends on the life of others, and the failure or death of parts of human or animal bodies is the consequence of the death of the other parts. Sudden deaths which are the result of infection are for this reason, and it also provides the reason for the average limit of man's life being around seventy to eighty years.

Of course, what experiments have shown is that the cause of death is not the arrival at seventy or eighty years of age, but that the fundamental causes are diseases and accidents which may attack one of the body's organs and put it out of work; then the death of this part causes a break in its relation to other parts and the death of all the organs ensues. "Thus if science could eliminate these accidents or obstruct their harmful effects, there would be no impediment to the prolongation of life.

" So if we know that a greatly extended life is not an impossibility, there is no hindrance to prevent God, the All-powerful, from keeping a man safe and sound for thousands of years, because the regulations of a man's life is in the hands of God. He can bring a new harmony into existence which has precedence over the usual order of things, just as He did in the case of all the miracles.

The miracles of the prophets, the cooling of the fire for Ibrahim al-Khalil, the turning into a serpent of Hazrat Musa's staff, the bringing to life of the dead through Hazrat 'Isa, and so forth, are all against the usual flow of things, but God brought another order into existence by His own power and a miracle occurred; all Muslims, Jews and Christians, believe in miracles. Similarly for the length of the life of the Imam of the Age there remains no place for any kind of objection, because if someone says that such a length of life is impossible,

his claim cannot be at all accepted after the stipulation of the Qur'an concerning the length of Hazrat Nuh's life, and also after the latest revelations of biology. If it is said that it is possible, but against the normal natural order of things, it can be retorted that the length of life of the Imam of the Age is against the natural order just as the miracles of the prophets, and is carried out according to the will of God. Someone who believes in the power of God and the occurrance of the miracles of the prophets cannot have the slightest objection to the length of the Imam's life.

* * *


The Occultation of the Imam of the Age


The Prophet of Islam (S.A.) sometimes hinted to people concerning the occultation of the twelfth Imam, and the pure Imams (A.S.) also reminded people of this matter. The news of the occultation of the Imam of the Age was so well known even before his birth, that everyone who believed in the birth of the Imam also believed in his prolonged occultation.

Let us look at some of the indications that have come down to us from many hadiths on this subject. 1. The Prophet said: "The Qa'im of my descendents will become hidden, as the result of a covenant between me and him, and then people will say that Allah has no need of the family of Muhammad, and some will doubt his birth. So everyone who is aware of his time must act according to his religion, and must not let Shaytan enter him by faltering lest he be thrown out from my people and my religion." 2. Amir al-Mu'minin said: "Our Qa'im has an occultation which will be of great devotion...

Beware! Everyone who is firm in his religion, and does not become hard-hearted from the lengthening of the occultation of this man (and turn away from his religion) will find himself in the same rank as me on the Day of Resurrection." Then he said: "Our Qa'im, when he rises, has no responsibility for anyone's allegiance to him, and for this reason his birth will be secret and he will be hidden." 3. Muhammad ibn Muslim said that he heard from Imam Ja'far as-Sadiq (A.S.) that he said:

"If you hear of the occultation of your Imam, do not deny it." 4. At-Tabarsi wrote: "The hadiths of the occultation were recorded by the Shi'ite narrators in books which were composed in the time of Imam Baqir and Imam Sadiq (A.S.). Of all these reliable narrators one was Hasan ibn Mahbub. About a hundred years before the time of the occultation, he wrote a book called "al-Mashyakhah," and mentioned the hadiths about the occultation in it.

The following is one of them. "Abu Basir said: "I said in the presence of Imam Sadiq (A.S.) that Hazrat Abu Ja'far had said: 'The Qa'im of the family of Muhammad will have two occultation; one prolonged, one short.' He said: 'Yes, O Abu Basir, one of those occultation will be longer than the other.

" Therefore, the Prophet of Islam (S.A.) and the pure Imams (A.S.) reminded people that the occultation of the Imam of the Age (A.S.) went together with the announcement of the existence of the Prophet himself, and that belief in the Imam's occultation went together with belief in the Prophet's existence. Shaykh Saduq narrated from Al-Sayyid al-Himyari: "I had some exaggerated idea about Muhammad ibn al-Hanafiyyah, and believed that he was hidden, till Allah enlightened me through Imam Sadiq and saved me from the Fire.

I was guided to the true way, whereby after the Imamate of Ja'far ibn Muhammad had been proved to me by evidence and demonstration, I said one day to him: 'O son of the Prophet of Allah, tell me some hadiths from your forefathers about occultation and the truth of it. If you please, I would that you tell me for whom the occultation is.' He replied: 'The occultation will occur for my descendent in the sixth generation, and he will be the twelfth Imam after the Prophet of Allah, the first one being 'Ali ibn Abi Talib, and the last the Qa'im of the Truth, the one who remains with Allah on earth, and the Lord of the Age..."'

* * *


Why is the Imam of the Age in Concealment?


In previous lessons we have said that the existence of the Imam (A.S.) and the successor of the Prophet (S.A.) was necessary for a number of reasons, such as settling differences, explaining the laws of Allah, and giving spiritual, inward guidance, and that Allah, the Merciful, appointed Amir al-Mu'minin (A.S.) and after him eleven descendents, one after the other, as Imams after the Prophet of Islam. It is obvious that the duties of the Imam of the Age, in all the aspects of the Imamate, are the same as that of his predecessors. If there were no hindrance, it would be necessary that he be clearly manifested, so that people might prosper from all the benefits of his existence. So why was he hidden from the very first?

Basically, there is no need to look for the philosophy or reasons behind his occultation so as to believe in the rule of Allah, for there is no obligation on us to know the basic reason for it, just as we remain ignorant of the metaphysics behind many other things. It is sufficient that we know on the basis of the many hadiths and true Proofs that God, the All-Mighty, sent his own Proof, but that, for various reasons, He kept him hidden behind the curtain of occultation.

It can also be found from some hadiths that the basic and fundamental reason for the occultation will become known after the appearance of al-Mahdi. 'Abdullah al-Fadl al-Hashimi says: "I heard from Imam Ja'far as-Sadiq (A.S.) that he said: 'The occultation will be indispensible for the Lord of Power, so that the people of vanity will fall into doubt about him.' I asked: 'Why?' He said: 'For a reason which I am not at liberty to declare.' I asked: 'What will his rule be?'

He replied: 'The same rule as existed in the occultations of previous Proofs. It will not be disclosed until-after his appearance, just as the rule of the works of Khidr was not known (meaning the drilling of a hole in the boat, the killing of the youth, the repairing of the wall in the story of Khidr in the Qur'an) until Musa and Khidr decided to part company.

O Fadl, the subject of the occultation is a command of Allah and a secret of His secrets, and since we acknowledge Allah to be Wise, we must accept that all his acts are done with Knowledge and Wisdom, even if the reason for them is not known to us."' Of course the benefits of al-Mahdi's occultation can be discovered, and these have been indicated in some of the hadiths. For example:

1. A test for people is one of the benefits of the occultation of the Imam of the Age: on one side, a group without faith, whose inner feelings become evident; on the other side, those in the depths of whose hearts faith have taken root, their hope of deliverance, their patience in adversity, their faith in the unseen becoming more perfect, their worthiness becoming known, and degrees of spiritual reward falling to them.

Musa ibn Ja'far (AS.) said: "When my fifth descendent becomes hidden, persevere in your religion, so that no one may turn you away from it. There will be an occultation for the Lord of that Age, when a group of believers in him will relinquish their belief. This occultation is a test by which Allah will test his slaves."

2. A Protection for the Imam against being killed: From a study of the leaders of Islam, and their situation vis-a-vis the Umayyad and Abbasid Caliphs, we can clearly see that if the twelfth Imam manifested himself they would surely kill him or poison him like his forefathers. Because when they heard and knew that there would arise from the family of the Prophet, from the descendents of 'Ali and Fatimah (A.S.) someone who would destroy the government of the oppressors, and that that person would be child of Hazrat Imam Hasan al-'Askari (A.S.), the Abassids planned to kill him.

But Allah protected him and his enemies lost hope. Zurarah relates from Imam Sadiq (AS.) that he said: "There will be an occultation prior to the appearance of the Qa'im." Zurarah asked: "Why?" He said: "So that he may escape being killed, and that occultation will continue till the ground for his appearance and triumph over the rule of the oppressors is ready."

3. The third benefit that can be gleaned from the hadiths is that by this means al-Mahdi will be saved from having allegiance made to him by the oppressors, Caliphs, and usurping rulers. When he appears no one will swear allegiance to him, so that he can freely expose the truth and establish a just and righteous rule.

* * *


The Purpose of the Hidden Imam


We have said above that God appointed the Imam of the Age to be a guide amongst people; however it is the people who are the obstacle to his appearance, and whenever they are ready for a single, divine world rule, formed on true justice observing rights, truths and realities, putting into practice all the laws of Islam without any dissimulation or fear, al-Mahdi will openly declare himself.

So, with regard to Allah, the Merciful, there is not the slightest lack of favour or mercy, for the fault lies with the people that the Imam is hidden and the appearance of his rule is delayed. Still, it must be remembered that the benefits of the existence of the Imam are not limited to outward guidance among people, for the pure existence of the Imam has other benefits which are not necessarily evident among people.

The most important benefit of the Imam's existence is that he is the intermediary for Divine Favor. For, one the basis of the evidence scholars have produced and also according to numerous hadiths which speak about the Imamate, if there were no Imam (a.s), the relation between the world and its creator would no longer exist, because all of the fovours of Allah come through the Imam to the rest of humanity. In many hadiths it is said very clearly that the earth will not remain without an Imam.

The Imam is the heart of the world of existence, the leader, the preceptor of mankind, and for this reason his presence or his absence makes no difference. what is more, the spiritual guidance of the Imam towards worthy individuals will always be there, although they may not see him, especially as it is mentioned in hadiths that the Mahdi comes and goes in among the people in the meetings of the believers without anyone understanding.

Thus the guarding of Islam and the protection of the worthy is well undertaken by the Imam, even during the time of his occultation. In reality the hidden Imam is like the sun behind a cloud from whose light and heat existent things may profit, although the ignorant and the blind may not see it. Imam Sadiq (a.s) also said in answer to the question: "

How can people benefit from a hidden Imam?": " Just as they do from the sun when it is behind a cloud." We would now like you to look at this excerpt from the that the shi'a sect is the only religion which maintains eternally the link of Divine guidance between God and his creation , and continually keeps alive the union of walayat, The Jewish religion, finished prophethood, which is the relationship between god and the world of man, with Moses, and do not acknowledge the prophethood of Jesus or Muhammad.

Thus they have served this link , The Christians, also , stopped with Jesus, and the Sunni Muslims stood still with Muhammad. With the seal of prophethood among the latter, they admit of no further link being maintained between the Creator and creation. "Only the Shi'a faith believes that the prophethood ended with Muhammad, but that wilayat, which is this link of guidance and progression, continues to live after him and forever. "Indeed, only among the Shi'a does this reality between the world of man and the Divinity remain forever."

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A Necessary Reminder


Belief in the Imam of the Age means that the link between people and the unseen world is inseparable, and someone who believes this must always remember al-Mahdi and await the appearance of this hidden reformer. Of course, waiting for the Imam of the Age does not mean that all Muslims and Shi'as should fold their arms and take no measures in the way of furthering the aims of Islam, only waiting for him to appear.

For as the great Shi'ite scholars have been saying from the earliest times, all Muslims and Shi'as have the duty to make every effort in the path of establishing and strengthening Islamic knowledge and laws in the face of injustice and evil, to struggle against this with all their possibilities; or, in other words, to strive till the preparation for a just rule has been made, till society has been so harmonised that all those with complaints have seen justice; and if there is any oppression or cruelty reigning among people, to protest against it, and continue in this way.

Every Muslim has the duty to sacrifice himself in the way of Imam and Islam, and to always be prepared to welcome the promised al-Mahdi (A.S.), that is, to so order his life that it may not be a contradiction of the project of the Imam, so that he can take his place in the ranks behind him and fight against his enemies.



Roots of Religion
p. 217-235