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

The Almighty Allah has bestowed the human beings with superiority and has kept the rest of the creation under him. He says, ‘I have created man with the best parts. Whether it is the earth or atmosphere, sea or the mountain, forest or the desert, man not only has superiority upon all these but they are subservient to his commands and power. But Allah has also said that when I turned around this man, I found him to be the worst of the creation.

To show the superiority and specialty of man he has been given the freedom of will and with it completes guidance. In this way the path for him was laid out that he may not misuse his freedom and be led astray by the instigation of the Satan. By giving him intellect and reasoning he was made capable of discerning the good and the bad. And the chain of 1,24,000 Prophets was initiated so that they may show man a way of life to remain away from the evils so that he may remain safe from his enemies and be forewarned of their designs. And that the worldly fallacies do not hinder the progress of his spiritual self. Among those prophets some possessed medium age and some were given a long life. Some were recalled (died) at a young age.

There are even some who were first made apparent to the people then the curtain of occultation was put upon them. There were some prophets who were apparent for some few selected righteous people but were hidden from the common masses like Khizr (PBUH), Idris (PBUH) etc. Allah is the Ultimate Power. He is the Knower of the Unseen worlds. He Himself is aware of the calls of His justice. He is the one who made man His lowly creation aware of His Lordship and made him submit to His mastership and described him with His Own qualities. When the chain of the Prophets came to an end by the coming of the seal of the Prophets, the greatest among the messengers, Mohammad al Mustafa (S.A.W.) then His morals, His commandments and His book were protected by his successors.

The chain of successors shall remain till the end of the world. This is guaranteed by Allah Himself. Since the vicegerent is appointed by Allah therefore the divine in the persons who were to hold the post of Imamate. History is a witness that while some Prophets were given a long life, others lived for a shorter duration. There were some who were apparent and some hidden from the eyes of the people, and still are concealed today. If the number of hidden Prophets from the 1,24,000 Prophets is few then the number of hidden Imams is also very less. Out of the twelve Imams, Eleven were openly carrying out their duties of protecting the commandments of Allah. Only one of the Imams has been concealed. The Holy Prophet (PBUH.) has prophesied that eleven of the twelve Imams will protect religion in their own time amidst turbulent environs and murderous surroundings. And by the quality of their personality they constructed the minarets of light which will illuminate the truth in the dark periods of history till the end of the world. Even among the Imams the different spans of life and duration of Imamate is to be found. Just like it was in the case of Prophets. The age of Imam Hasan Askari (PBUH) was only 28 years. His period of Imamate was for six years from 254 A.H. to 260 A.H. After him the Imamate of his exalted son began who was born in 255 A.H. And he is the last Imam.

His age was only five years then. And his long life is known only to Allah. When he will reappear he will fill the earth with justice and equity like it had been filled with injustice and oppression. Although even today he is the supreme ruler and we all live in the limits of his domain. The gates of these apparent and concealed rules areGhaibat (occultation) andZuhoor (reappearance).

One thing is astonishing here, that the intellectuals are washed away in the torrents of thoughts. The human voice in them speaks out. Each and every person of this group knows that faultless people are being oppressed. They are dealt with cruelty. They are helpless and their pain and restlessness is apparent. Their plundered homes, the burning embers of hunger in their bellies, the whiteness spread on their eyes. The wretched children clinging to their mothers. Empty bowls in their hands, searching for their destination, where there is justice, there is equity. Where their talents are nurtured, where their voices are heard by someone, where there is a cool shade of peace.

From the cracks of the walls of all religions emerge these calls. And the progress of the caravan of the human beings continues towards its destination. The pathways of which are manifest, but the end of the journey not in sight. If this had not been the case then these efforts and these preparations all would have subsided. And no hope would have remained (the spirit of hope is one reason of occultation). It is a strange logic indeed. The three factors which are hidden are believed in viz.

The human species especially the support of the oppressed ·

The hope of the ultimate destination. ·

The image of the liberator.

But on reaching this point the belief is shaken down, where the question of the liberator arises. The so-called intellectuals insist that such a personality does not exist at all. It is only in Islam that this religion gives all the details of such a personality and also indicates the time and spatial dimensions of his existence. And he is recognized in a way like the sun is seen behind the clouds. The Muslim scholars in general and the Shi’a scholars in, particular have researched into the authenticity of this fact, from the historical as well as the traditional point of view and then believed in it.

And this belief is based on such a firm foundation that no one can forgo it. The fact is that the light of his holy self (Hazrat Mahdi) filters through the curtain of the divinely ordained occultation illuminates the creation and imparts life to it. Here one question acquires paramount importance and is also raised with great prejudice and that is, who is the representative of Allah and the savior of the downtrodden and oppressed people ? If he exists then why is he not seen by everyone, why is he in occultation, why is the occultation so prolonged that it seems impossible, what are the reasons of all these?

First of all, we have already stated in the introduction that whatever was made necessary for the Prophets (PBUH) the same things are also for the successors of the Prophets. History is replete with examples where the moment a Prophet raised his voice for propagation, all the unbelievers took up cudgels with him and conspiring with the tyrant rulers tried all means to put hurdles in his way. But the Prophets never gave up their mission. They kept on striving. They never wavered in their steps nor were they haunted by any doubts. Their firmness of purpose never decreased. There is no instance in history where these Prophets have been subdued by the power of the rulers or the opposition of the people. However if the adversities intensified, the Prophet either prayed for divine punishment, or bore the difficulties patiently till death, or were hidden from their people by Allah.

The event of Moses (PBUH) leaving Egypt has been recorded in the Quran. Juses (PBUH) was raised to the fourth sky. Khizr and Ilyas (PBUT) are present in this world itself but are not been by everyone since ages.

If we study the history of Imam Mahdi (PBUH) and the background of his occultation, we shall find that its historical causes were the same as that of the various Prophets.

Samara became the seat of power for Abbasid in 220 A.H. In 234 A.H. the Abbasid Caliph Mutawakkil sent Yahya bin Harsma to summon Imam Ali Naqi (PBUH) to Samara Imam Hasan Askari (PBUH) was also with him [(Imam Ali Naqi PBUH)]. He was only two years old. In 247 A.H. Mutawakkil was murdered while intoxicated. During these fourteen years, Imam Hasan Askari (PBUH) faced great difficulties along with his father; there were restrictions on visiting the tomb of Imam Hosein (PBUH). The signs of the grave were obliterated. Imam Hasan Askari and Imam Ali Naqi (PBUH) were in house arrest and were heavily guarded. Sometimes, Mutawakkil imprisoned them and at other times summoned them to his court. Sometimes he called them while he sat enjoying wine in their presence. And on their refusal to accept his offer of the intoxicants he cried in ecstasy.

Spies surrounded them. After the murder of Mutawakkil, Muntasir and later Mustaeen became the Caliphs. Mustaeen shifted the seat of his government to Baghdad. Later, he entered into allegiance with Motazbillah and Samara again became the centre of Caliphate. A reign of terror was unleashed in the town of Basra. There were revolts in Khorasan and Ahwaz which were immediately suppressed. No hilace was safe for the common people. Imam Hadi (PBUH) was martyred in the year 254 A.H. The duration of the Imamate of Imam Hasan Askari (PBUH) was from 254 A.H. to 260 A.H., the Promised Mahdi was born in the year 255 All His age was only 5 years when Imam Hasan Askari (PBUH) left this world.

Imam Hasan Askari (PBUH) was poisoned at the order of Mu’tamad in 260 A.H. and his duration of Imamate came to an end after six years. During this time the activities of the spies had intensified to such an extent that midwives used to enter the Imams house forcibly and examine if any of his wives were pregnant. But like Allah had concealed Moses (PBUH) in the womb of his mother, Narjis showed no outward signs of pregnancy.

The spies were spread from the residence of the Imam up to the prison. Once Imam Hasan Askari (PBUH) was in the prison of Saleh bin Vaseef (a Turk). Imprisoned in this place from before were some of his trusted companions,Abu Hashim Ja’fari, Dawood bin Qasim, Hasan bin Mohammad Aqiqi and Mohammad bin Ibrahim Amri. A person by the name of Jami was also there. Imam warned his companions to beware of this man because he was a spy. On inquiry it was found that he kept a record of the daily happenings there. Thus spies were there in every disguise. Imam Hasan Askari (PBUH) fell ill on the 1st of Rabiul Awwal. During these eight days the Caliph had posted a battalion of guards who kept strict surveillance on the visitors. Why did the Abbasid Caliph behave in such a manner towards the son of the Holy Prophet (PBUH)? A tradition from the Holy Prophet (PBUH.) says that whatever has happened in the Ummat of Moses (PBUH) will occur in My Umma. Like Pharaoh knew that Moses (PBUH) will rise to put an end to his claim of divinity, in the same way the Caliph was time and again reminded by the narrators of hadith that the 12th successor of the Holy Prophet (PBUH.) is to come and purify this earth from all injustice and oppression.

The prophecy of Holy Prophet (PBUH.) has to materialize one day. The caliphs felt the imminent danger to themselves and took all the possible precautions.

When such a terror was spread everywhere the birth of Imam Mahdi (PBUH) occurred in 255 A.H. Like the concealed birth of Moses, One of the divine duties of Imam Hasan Askari (PBUH) was the protection of Hazrat Mahdi (PBUH) from the enemies. At the same time he had to inform his trusted followers that the Promised Mahdi has been born so that they could follow him in future even though he would remain concealed from them.

The conditions which had prevailed at the occultation of the Prophets were also present here. The reign of terror among the people, the strict surveillance of the ruler, the net of spies, discord in every area, the rising of the Imam at the centre of Caliphate, the movement of the armies, the oppressions upon the lovers of the household of the Holy Prophet (PBUH). The guards upon the residence of Imam (PBUH). Like in the case of Prophet Moses (PBUH) the divine command arrived for Hazrat Mahdi to go into occultation in order to protect his life.

occultation a divine plan

If we study the aspects of the occultation and reflect upon it, we can easily understand it as a divine plan. After this the reappearance of the Imam shall be the last part of this divine plan. It is mentioned in a tradition

There is no miracle of the Prophet which Allah will not manifest through Our Oaem so that the proof will be complete for the enemies and they have no avenue for excuses. (Muntakhabul Athar, page 313)

As time progressed and the numerous human schools of thoughts came into existence, the nefarious plans of the unjust authorities also evolved. After the Holy Prophet (PBUH.), a time came when during the occultation; different types of conspiracies were hatched. Different types of wrong beliefs led astray the gullible public away from the right path. Instead of the true guides there was now an excess of the false ones-the Kaisaniyas, the Kazemiya, Ismailiya, Wahabism, Bahaism and Oadianism the list of the false movements seems endless. After suppressing the constructive missions the unjust and tyrannical instances began to fill the pages of history. Even after 12 centuries, all these are still rampant.

In the end the savior will arrive to put an end to all this. The rule of Allah will stretch from the east to the west. No one would be qualified to oppose him and neither would anyone have any complaints.

Divine promise

The divine promise throws light upon the reasons of the occultation which is an inseparable part of the plan. There is always an interval of time between a promise and its fulfillment. These are a few examples of the divine promises in the miraculous book (the Quran): ·

In Sura Nur Verse: 55
Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth… ·

In Sura Ambiya Verse: 105
And certainly We wrote in the book after the reminder that (as for) the land, My righteous servants shall inherit it. ·

In Sura Aale Imran Verse: 200
0 those who believe remain steadfast, have patience, maintain cooperation and fear Allah. Perhaps you be successful. When the earth dies Allah again rejeunates it by His power.

From the aforementioned verses, we conclude that Allah will make His representative and successor inherit the earth and bestow upon him a just and equitable Kingdom. He will revive the earth after its death and in the rule of this government there would be no difference between the strong and the weak. And those who have power will not be able to exploit the downtrodden people.

The promise of Allah is true. It would be surely fulfilled. But the various factors of the reappearance are being accomplished, which are going to be instrumental in the establishment of the divine government. Allah has bestowed a prolonged occultation to His Last Proof (Hujjat) so that the belief of the believers could be put to a test and all the opponents can try all their designs.

It is a naked truth that the floods of injustice and oppression are increasingly engulfing the whole world. But the seas of injustice and oppression have not yet developed the power enough to break the boundaries and surround the earth. Or we can say that the caravans of utter darkness, along with their blackness, have yet to descend upon the earth. And only when the wrongdoers would have completed their oppressions to the utmost, that the secret aim of occultation would be revealed.

What would have happened if there had been no occultation?
The reply is simple. Hazrat Mahdi (PBUH) would have become manifest and just like the previous Imams he also would have been martyred. The light of Allah was in the form of human creation and the evil ones were on its look-out. The result would have been that even the last proof of the Prophets and the Imams would not have remained on the earth. The result would have been either of the two. One, the earth would have perished. Or, the future generations would have complained that the argument of Allah has not been completed. Hence, the Almighty Allah has kept His proof in occultation so that on one hand the continuity of the world is maintained and on the other hand all the corrupt and evil people have an open field so that there is no scope for the complaint that the proof of Allah is not complete. At the time of the reappearance they will not have any arguments. And the propriety of divine justice shall be maintained.
Another reason for occultation
as stated in the traditions of AhleBayt is if Imam Mahdi (PBUH) had been manifested, then he would have had to live under pressure of some unjust ruler like his predecessors. The agents of the ruler would keep him constantly under surveillance. The open enforcement of the shari’a was almost impossible. Thus Allah has appointed such a time for his reappearance where there does not remain any power to obstruct the Imam in his mission. He would have collected the necessary strength to subdue all opposition and every corner of the world would be clear of the evil elements. Imam Ja’far Sadiq (PBUH) Says in one of his utterances:The master of this divine government has a concealed birth so that when he is to reappear he will not have any pressure from any oppressor. (Muntakhabul Athar, page 288)
As far as the necessary preparations of this government are concerned Allah will create the favorable conditions overnight. For it is actually the government of Allah. Hazrat Mahdi (PBUH) Is only the representative of Allah in this regard.

One of the reasons that is evident from the traditions of AbleBayt is that theoccultation is to be prolonged till all the practices of the prophets and their methods are accomplished in Hazrat Mahdi (PBUH). Sudair asked Imam Sadiq (PBUH) ‘0 son of the Prophet why it is like that (the occultation is prolonged) ?”

Imam replied,”Allah will not order the reappearance till all the practices of the Prophets, which the prophets had during their occultations are not acted upon fully. 0 Sudair it is obligatory for him (Qaem) to fulfill all these things.

That means all those practices were before you when will all this be accomplished is known to none except Allah. That is why to predict the time of reappearance is prohibited.

Some other reasons of the occultation are deduced from the traditions of AbleBayt. But to go into the details and the depths of these and to say anything for sure would be nothing but to deceive ourselves.The actual causesof the occultation and the wisdom behind it are known only to the Creator and those divine personalities who have been bestowed with divine knowledge. The infallibles (PBUH) have been ordered not to explain these divine secrets.

This could be explained by the example of the incident of Moses and Khizr (PBUH) When Khizr made the hole in the boat, killed the boy and repaired the wall he did not inform of his main intention behind his actions, till it was time for Moses to separate from him. At the time of departing he told H. Moses the actual reasons. This concept could be explained in the light of the tradition related from Imam Sadiq (PBUH) by Fazl Hashmi which is as follows:

‘The occultation of the master of this affair is a must, during which the sinful people will be involved in doubts.”

I asked Imam, “May my life be sacrificed for you, why is it?

He said:“Even we have not been permitted the exposition of this affair.” I inquired, “What is the wisdom behind the occultation?” He said, “The wisdom behind this occultation is the same that was for the occultation of the previous prophets. The actual reason will be revealed only after the reappearance. Like Khizr did not explain the reason for making a hole in the boat and killing the boy and repairing the wall till it was time for Moses (PBUH) and him to separate

0 Son of Fazl, this affair is one of the affairs of Allah. And its secret reason is one of the secrets the knowledge of which is exclusive to Allah only. When we have expressed the belief in the wisdom of Allah we have to agree that whatever he says or does is also having wisdom. Even though the actual reasons and the cause may not be evident upon us.”(Behaarui Anwaar vol.52 page 91)

As far as the obvious reasons of occultation as given in the traditions are concerned one is that during the occultation the belief in Imam (PBUH) and his obedience is put to test. In a lengthy tradition Imam Ja’far Sadiq (PBUH) tells about the signs of reappearance and concludes thus:

And these signs will appear after a long occultation so that Allah could test as to who believes in him and obeys him during it (the occultation).(Muntakhabul Athar Chap.35hadith:1)

Another reason of occultation
is also our bad deeds and the atmosphere of irreligiousness. Our society is satisfied upon the prevailing unIslamic conditions and considers them to be truly Islamic. Then where is the scope for any prophet or Imam in such a society. It would not be inappropriate to compare this with the situation of Kufa. Ali (PBUH) was calling the people to Jihad against Mo’awiya and the people were exhibiting their cowardice by making excuses of the summer and winter seasons and looking for a favorable season. The result of this was that the Master of the most pious had to accept the cup of Martyrdom. The same is the condition of our society which, Imam Baqir (PBUH) states in his tradition. Marwan Anbari says that a letter from Imam Baqir (PBUH) arrived where Imam had written:”When Allah disliked the company of the people for us he removed us away from them.”(Behaarul An waar vol.52 page 90).
Finally, it is to be mentioned that Imam himself does not like, that the people should insist upon knowing the reasons for occultation because it is one of the divine secrets. According to Imam Mahdi (PBUH).

Allah the High and Mighty does not wish that we question about the (causes of) occultation because it would be detrimental for us. If we know of the reason we would be aggrieved. One tradition in this connection is presented thus: Imam Mahdi (A.T.F.S.)

In a ‘tawqee (epistle) through his second special deputy, Mohammad bin Usman says: “As far as the cause of occultation is concerned Allah, the Almighty says,

0 you who believe! do not put questions about things which if declared to you may trouble you…(Behaarul Anwaar vol.52 page 92)

It is clear from the above tradition that we should not indulge conjectures about the causes of occultation. However, we should accept as truth all that is informed to us by the infallible Imams and we should be satisfied with it. Only Allah is aware of the divine affairs. Hence we should consider this occultation as a bounty and a respite which is given to us, so that we can perform good deeds and correct our mistakes. Then, when the reappearance of Imam is ordered by Allah our love for the Imam would benefit us. If the reappearance occurs during our lifetime we would then be given the honor to be among the helpers of Imam (A.T.F.S.) in his mission against the enemies of Islam. We could accompany the Imam (PBUH) when he avenges the death of the martyrs of Karbala, for whom we mourn and shed tears, year after year.

occultation

Entezar dar Andisheha

Koja-i ay Farzande Ahmad

Imam Mahdi Va Ayandeh Zendegi

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Mahdi Dar Sonnat Nabavi

Javanan Yarane Mahdi

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اَلسَّلامُ عَلَيْكَ يا حُجَّةَ اللّهِ فى اَرْضِهِ

Peace be on you, O the decisive argument of Allah on His earth!

اَلسَّلامُ عَلَيْكَ يا عَيْنَ اللّهِ فى خَلْقِهِ

Peace be on you, O the ultimate link of Allah with the mankind!

اَلسَّلامُ عَلَيْكَ يا نُورَ اللّهِ الَّذى يَهْتَدى بِهِ الْمُهْتَدُونَ

! Peace be on you,

O the truth and enlightenment of Allah whom the guided on the Right Path follow and imitate,

وَ يُفَرَّجُ بِهِ عَنِ الْمُؤْمِنينَ

and who gives heart, joy and confidence to the faithful!

اَلسَّلامُ عَلَيْكَ اَيُّهَا الْمُهَذَّبُ الْخاَّئِفُ

! Peace be on you, O the just, pure and refined rendered formidable!

اَلسَّلامُ عَلَيْكَ اَيُّهَا الْوَلِىُّ النّاصِحُ

! Peace be on you, O the “Wali” (beloved favourite of Allah, a friend, a helper) who always gives sincere advice!

اَلسَّلامُ عَلَيْكَ يا سَفينَةَ النَّجاةِ

! Peace be on you, O the means and medium of liberation and assurance!

اَلسَّلامُ عَلَيْكَ يا عَيْنَ الْحَياةِ

! Peace be on you, O the spring and essence of life!

اَلسَّلامُ عَلَيْكَ صَلَّى اللّهُ عَلَيْكَ وَ عَلى آلِ بَيْتِكَ الطَّيِّبينَ الطّاهِرينَ

Peace be on you. Blessings of Allah be on you and on your pure and pious family.

اَلسَّلامُ عَلَيْكَ عَجَّلَ اللّهُ لَكَ ما وَعَدَكَ مِنَ النَّصْرِ وَ ظُهُورِ الاْمْرِ

Peace be on you. May Allah fulfill, at once, in advance, the promise He made

with you-to shower mercy and make distinctly visible (your) leadership.

اَلسَّلامُ عَلَيْكَ يا مَوْلاىَ

Peace be on you, O Loving Protector!

اَنَا مَوْلاكَ عارِفٌ بِاُوليكَ وَ اُخْريكَ

I am your friend and follower, well aware of your priority and ultimate purpose.

اَتَقَرَّبُ اِلَى اللّهِ تَعالى بِكَ وَ بِآلِ بَيْتِكَ

I come near Allah, the Highest High, through you and your family.

وَ اَنْتَظِرُ ظُهُورَكَ وَ ظُهُورَ الْحَقِّ عَلى يَدَيْكَ

I look forward to be there when you come, at your disposal for making known the truth.

وَ اَسْئَلُ اللّهَ اَنْ يُصَلِّىَ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

I request Allah to send blessings on Muhammad and on the children of Muhammad,

وَ اَنْ يَجْعَلَنى مِنَ الْمُنْتَظِرينَ لََكَ

and make room for me amid those who have fixed the look upon you,

وَالتّابِعينَ وَالنّاصِرينَ لَكَ عَلى اَعْداَّئِكَ

who shall comply with your instructions and help you against your enemies,

وَالْمُسْتَشْهَدينَ بَيْنَ يَدَيْكَ فى جُمْلَةِ اَوْلِياَّئِكَ

and let me be present before you along with all your friends.

يا مَوْلاىَ يا صاحِبَ الزَّمانِ

O loving protector! O the Man of the moment!

صَلَواتُ اللّهِ عَلَيْكَ وَ عَلى آلِ بَيْتِكَ

Blessings of Allah be on you and on your family.

هذا يَوْمُ الْجُمُعَةِ وَ هُوَ يَوْمُكَ الْمُتَوَقَّعُ فيهِ ظُهُورُكَ

Today is Friday, a day you are expected to come;

وَ الْفَرَجُ فيهِ لِلْمُؤْمِنينَ عَلى يَدَيْكَ

the faithful will be free of cares and troubles when you shall arrive,

وَ قَتْلُ الْكافِرينَ بِسَيْفِكَ

and with one strike shall put an end to the intrigues of the infidels.

وَ اَنَا يا مَوْلاىَ فيهِ ضَيْفُكَ وَ جارُكَ

I, O the Loving friend, in these hours, seek your hospitality and friendship.

وَ اَنْتَ يا مَوْلاىَ كَريمٌ مِنْ اَوْلادِ الْكِرامِ وَ مَأمُورٌ بِالضِّيافَةِ وَ الاِْجارَةِ

You, O my Loving friend,

are kind and generous, a true son of the kind and generous forefathers,

always inclined by nature to be hospitable and friendly

فَاَضِفْنى وَ اَجِرْنى

So give me a warm welcome and make friends with me.

صَلَواتُ اللّهِ عَلَيْكَ وَ عَلى اَهْلِ بَيْتِكَ الطّاهِرينَ

Blessings of Allah be on you and on your pure family.

اَلسَّلامُ عَلَيْكَ يا حُجَّةَ اللّهِ فى اَرْضِهِ

Peace be on you, O the decisive argument of Allah on His earth!

اَلسَّلامُ عَلَيْكَ يا عَيْنَ اللّهِ فى خَلْقِهِ

Peace be on you, O the ultimate link of Allah with the mankind!

اَلسَّلامُ عَلَيْكَ يا نُورَ اللّهِ الَّذى يَهْتَدى بِهِ الْمُهْتَدُونَ

! Peace be on you,

O the truth and enlightenment of Allah whom the guided on the Right Path follow and imitate,

وَ يُفَرَّجُ بِهِ عَنِ الْمُؤْمِنينَ

and who gives heart, joy and confidence to the faithful!

اَلسَّلامُ عَلَيْكَ اَيُّهَا الْمُهَذَّبُ الْخاَّئِفُ

! Peace be on you, O the just, pure and refined rendered formidable!

اَلسَّلامُ عَلَيْكَ اَيُّهَا الْوَلِىُّ النّاصِحُ

! Peace be on you, O the “Wali” (beloved favourite of Allah, a friend, a helper) who always gives sincere advice!

اَلسَّلامُ عَلَيْكَ يا سَفينَةَ النَّجاةِ

! Peace be on you, O the means and medium of liberation and assurance!

اَلسَّلامُ عَلَيْكَ يا عَيْنَ الْحَياةِ

! Peace be on you, O the spring and essence of life!

اَلسَّلامُ عَلَيْكَ صَلَّى اللّهُ عَلَيْكَ وَ عَلى آلِ بَيْتِكَ الطَّيِّبينَ الطّاهِرينَ

Peace be on you. Blessings of Allah be on you and on your pure and pious family.

اَلسَّلامُ عَلَيْكَ عَجَّلَ اللّهُ لَكَ ما وَعَدَكَ مِنَ النَّصْرِ وَ ظُهُورِ الاْمْرِ

Peace be on you. May Allah fulfill, at once, in advance, the promise He made

with you-to shower mercy and make distinctly visible (your) leadership.

اَلسَّلامُ عَلَيْكَ يا مَوْلاىَ

Peace be on you, O Loving Protector!

اَنَا مَوْلاكَ عارِفٌ بِاُوليكَ وَ اُخْريكَ

I am your friend and follower, well aware of your priority and ultimate purpose.

اَتَقَرَّبُ اِلَى اللّهِ تَعالى بِكَ وَ بِآلِ بَيْتِكَ

I come near Allah, the Highest High, through you and your family.

وَ اَنْتَظِرُ ظُهُورَكَ وَ ظُهُورَ الْحَقِّ عَلى يَدَيْكَ

I look forward to be there when you come, at your disposal for making known the truth.

وَ اَسْئَلُ اللّهَ اَنْ يُصَلِّىَ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

I request Allah to send blessings on Muhammad and on the children of Muhammad,

وَ اَنْ يَجْعَلَنى مِنَ الْمُنْتَظِرينَ لََكَ

and make room for me amid those who have fixed the look upon you,

وَالتّابِعينَ وَالنّاصِرينَ لَكَ عَلى اَعْداَّئِكَ

who shall comply with your instructions and help you against your enemies,

وَالْمُسْتَشْهَدينَ بَيْنَ يَدَيْكَ فى جُمْلَةِ اَوْلِياَّئِكَ

and let me be present before you along with all your friends.

يا مَوْلاىَ يا صاحِبَ الزَّمانِ

O loving protector! O the Man of the moment!

صَلَواتُ اللّهِ عَلَيْكَ وَ عَلى آلِ بَيْتِكَ

Blessings of Allah be on you and on your family.

هذا يَوْمُ الْجُمُعَةِ وَ هُوَ يَوْمُكَ الْمُتَوَقَّعُ فيهِ ظُهُورُكَ

Today is Friday, a day you are expected to come;

وَ الْفَرَجُ فيهِ لِلْمُؤْمِنينَ عَلى يَدَيْكَ

the faithful will be free of cares and troubles when you shall arrive,

وَ قَتْلُ الْكافِرينَ بِسَيْفِكَ

and with one strike shall put an end to the intrigues of the infidels.

وَ اَنَا يا مَوْلاىَ فيهِ ضَيْفُكَ وَ جارُكَ

I, O the Loving friend, in these hours, seek your hospitality and friendship.

وَ اَنْتَ يا مَوْلاىَ كَريمٌ مِنْ اَوْلادِ الْكِرامِ وَ مَأمُورٌ بِالضِّيافَةِ وَ الاِْجارَةِ

You, O my Loving friend,

are kind and generous, a true son of the kind and generous forefathers,

always inclined by nature to be hospitable and friendly

فَاَضِفْنى وَ اَجِرْنى

So give me a warm welcome and make friends with me.

صَلَواتُ اللّهِ عَلَيْكَ وَ عَلى اَهْلِ بَيْتِكَ الطّاهِرينَ

Blessings of Allah be on you and on your pure family.

In constancy of love for thee, renowned of the lovely ones I am– like the candle;

Night-sitter in the street of head (life-) players and of profligates, I am– like the candle.

Day and night, to my eye, grief-worshipping, sleep cometh not:

Since, in sickness of separation from thee, weeping, I am– like the candle.

With the shears of grief for thee, severed became the thread of my patience;

So, in fire”s separation from thee, laughing (consuming) I am– like the candle.

If hot moving (impetuous) had not been the steed of my rose-hued (bloody) tear,

In the world, when would my hidden mystery (love for thee) have become luminous– like the candle.

In the midst of water and of fire, even so ardent of desire for thee is

This my heart, poor, feeble, tear-raining (guttering)– like the candle.

In separation”s night, me a letter of union, send:

If not, in grief for thee, a great world I will cause to consume– like the candle.

Night is my day without Thy beauty world-adorning;

With the perfection of love for Thee, in the very essence of loss, (consuming) I am,– like the candle.

From the power of grief for thee, soft like wax became the mountain of my patience,

Since, in the water and the fire of love for thee, melting I am– like the candle.

Like the morning, without a sight of thee, is left (only) a breath of life;

O heart-ravisher! Thy face, display; so that, on thee, my life I may scatter (in love”s consuming)– like the candle.

O neck-extender! (in grandeur) head-exalting make me, one night, by union with thee:

That by the sight of thee, luminous may become my hall– like the candle?

Wonderful! in his head, Hafiz caught love”s fire for thee:

With the water (tear) of the eye, how may I quench the heart”s fire– like the candle.

If we turn the pages of history we will find numerous examples of personalities who have enlivened Islam through their sacrifices of life and wealth. One such personality is Abu Abdullah Muhammad Haaris Akbari famous as Shaikh Mufeed (r.a.). Mufeed implies the one who benefits others. He was born approximately seven years after the commencement of Ghaibat-e-Kubra in the month of Zilqad, 336 A.H. in the north of Baghdad.

Shaikh Mufeed (r.a.) with the help of his vast knowledge passed through various difficulties and welcomed all the obstacles that came his way with a smile. He sipped real recognition from the ocean of Wilayat and quenched the thirst of the followers of Wilayat. He was attached to the infallible Imam (a.s.) and the Shias benefited immensely from him. This man of medium height and wheatish complexion had a ready solution for problems of a religious, ethical and social nature. It is because of this that he had become a thorn in the eyes of his opponents.

At the age of 40 years, he shouldered the great responsibility of defending the Shiite creed. It was an era when Greek and Hindu philosophies were rupturing the fabric of traditional Islam. Twisted beliefs and concocted views were finding their way into the realm of Islam. The enemies of Allah had prepared the groundwork to extinguish the light of truth. In such a situation, how could the one who was given the title of “Mufeed by Imam Zaman (a.t.f.s.) and who was the fifth descendant of Janabe Saeed b. Jubair (a companion of Imam Baqir (a.s.)) sit quiet while ignorance and deviation were raising their heads and corrupt beliefs and views were gaining ascendancy as were the Sufis seated in their shelters (Khaneqaa)? Expectedly, he lived up to his title “Mufeed” and with the help of Allah and His Proof (Hujjat) he laid low the false, corrupt beliefs and nonsensical philosophies through his penetrative writings, teachings and training of students for debates.

He rescued the people from deviation and invited them towards the religion of Allah which was manifested through the teachings of Ahlul Bait (a.s.). In this manner many deviated sects received guidance. May be this was the reason why Imam Mahdi (a.t.f.s.) called him “Mufeed” as he was a helper for Imam (a.t.f.s.) and a source of joy for people. The above possibility is proved through various Tawqees (signed letters) from Imam (a.t.f.s.) to Shaikh Mufeed (r.a.).

But have we ever pondered why Imam (a.t.f.s.) referred to him by the title “Mufeed”? Why he received so many letters from Imam (a.t.f.s.)? Why Imam (a.t.f.s.) in his letter remembers Shaikh Mufeed (r.a.) respectfully and calls him as his “sincere friend”?

The answers to these questions manifest for us the remarkable personality of Shaikh Mufeed (r.a.).

The respect of Imam (a.t.f.s.) for Shaikh Mufeed (r.a.) was the result of his memorable services for which he surrendered his entire existence. For the satisfaction of the Imam of his time, he willingly accepted all the difficulties so as to be enumerated among his (a.t.f.s.) servants. He was engulfed in his love for Imam (a.t.f.s.) in such a way that the flames of this attachment killed his desire for the world and its allurements.
Mirza Muhammed Tankaabuni (r.a.) has recorded a Tawqi which is based on a strange incident. Over here we have extracted only the relevant portion from the incident. Marhum Tankaabuni narrates, “A person from the suburbs of Baghdad approached Shaikh Mufeed (r.a.) to seek the solution of a vexing problem. He asked, “A pregnant woman has expired but her child is alive in the womb, what do you say? Should the foetus be removed through surgery or be buried along with the woman?”"

Shaikh Mufeed (r.a.) replied, “Bury the mother along with the foetus.” On getting the reply, the man left for his village. On the way, a horse rider crossed his path. He asked the man to halt and said, “Shaikh Mufeed (r.a.) has said that the foetus should be removed from the womb through surgery and then the woman be buried alone.” The person accepted it and acted on it.

After some time, the man came to Baghdad and narrated the incident to Shaikh Mufeed (r.a.). Shaikh Mufeed (r.a.) said, “I did not send anybody with this edict. It seems that the person was Imam-e-Asr (a.t.f.s.) (who gave the edict)”. Shaikh Mufeed (r.a.) says, “After this (wrong edict) I am not capable of giving edicts and undertaking the responsibility of Marjaeyyat. After that day I closed the doors of my house and told the people to no longer seek solutions of their problems from me. It was not long before I received a letter from Imam (a.t.f.s.) in which he (a.t.f.s.) wrote:

“You give edicts, we will save you from mistakes and errors. We will not desert you to commit mistakes.”
In this manner, Shaikh Mufeed (r.a.) by the order of Imam (a.t.f.s.) shouldered the responsibility of Marjaeyyat and recommenced solving the problems of the people.

At the end we can only beseech our beloved Imam - O son of Prophet! O son of Zahra! We lack the spirituality of Shaikh Mufeed (r.a.). We do not love you with the same intensity. On the contrary, we are immersed in sins from head to toe. Help us to love you. O our Master! Help us, look at us, to enable us toe walk on the Straight Path.

O Allah! For the sake of Muhammed and his progeny (a.s.), hasten the reappearance of the last inheritor of religion (a.t.f.s.). Aameen!

Hakeemah Khatoon, the aunt of Imam Hassan al-Askari (a.s.) narrates the incident of Imam Mahdi’s (a.t.f.s.) birth as follows:

“One day, I went to Imam Hassan al-Askari (a.s.). He (a.s.) requested me, ‘Aunt, Stay with us tonight because my successor will appear.’ I asked, ‘From whom?’ He (a.s.) answered, ‘Narjis’. I reasoned, ‘But I don’t see any signs of pregnancy in her!’ He retorted, ‘Her likeness is of the mother of Hazrat Moosa (a.s.) who did not have any signs of motherhood till the actual hour of delivery.’

I and Narjis slept in one room. At midnight, I became busy in performing the midnight prayers. I said to myself, ‘Dawn is near but whatever Imam Askari (a.s.) had said has not yet come to pass.’ Suddenly from the next room, Imam Askari (a.s.) called out, ‘Aunt! Don’t be in haste.’ Being ashamed (of my thought), I returned to my room. Narjis came forward to receive me, restless and shivering. I held her close to my chest and recited Surah Tauheed, Surah Qadr and Ayat al-Kursi for her. As I was reciting the above verses, the child in the womb was reading along with me. At that very moment, the room shone with light. The sight of Allah’s newborn representative in prostration towards the Holy Kaba delighted me. I picked him up in my arms. Imam Hassan al-Askari (a.s.) called out, ‘Bring my son to me.’

I took the infant to his father. He put his tongue in his mouth and laying him in his lap, he ordered, ‘Son, talk, by the permission of Allah.’ At once, the infant began reciting,

‘I seek refuge in Allah, the All-Hearing, the All-Seeing from the accursed Shaitan. In the Name of Allah, the Beneficent, the Merciful. And We intend to oblige those who have been rendered weak in the land and that We will make them the Imams and We will make them the heirs. And We will establish them in the earth and We showed Firaon and Haamaan and their armies from them what they were warned. And blessings of Allah be upon Muhammad al-Mustafa, Ali al-Murtaza, Fatema al-Zahra, al-Hassan, al-Hussain, Ali Ibn Husain, Muhammad Ibn Ali, Jafar Ibn Muhammad, Moosa Ibn Jafar, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad and, my father Hasan Ibn Ali.
Hakeemah says, ‘We were surrounded by green birds’. Imam Hassan al-Askari (a.s.) looked at one of them and cried, ‘Take care of him (the new infant) till Allah grants him permission. Allah will take His affair to completion.’ I enquired, ‘Who is this bird and who are the other birds that are accompanying him?’ He (a.s.) replied, ‘He is Jibraeel and the others are the angels of divine mercy.’ Thereafter, he (a.s.) said, ‘Aunt! Kindly return the child to his mother so that she becomes happy and joyous. Know that Allah’s Promise is true but most of the people know not.’

I returned the child to his mother. He was very clean, pure and unblemished. On his right shoulder, it was inscribed.

s.) For details, one can refer to the 51st volume of Behaar al-Anwaar and other related books on the subject.

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.

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.

In the vast field of Imamology , as a cornerstone of Shiite theology, Mahdism embodies the central axis of this theology, covering the most important doctrines of Islam. With Mahdism as the center of its system, Shiism assumes a future-oriented history. Based on divine intervention, Mahdi’s indwelling nature in history, or at least the part of history known as “Great Occultation”, creativity addresses the issue of theodicy from the perspective of divine suffering, for it is suffering in the exile of occultation mixed with hope in close proximity to a process history that defines and re-defines an eschatological community of people in the spirit of renewal and resurrection. Historically, this process has manifested itself in various shapes and forms.

There are two aspects of Mahdi’s existence- Historical Mahdi and Theological Mahd. For us, the domain of “theological Mahdi” i.e. the Messianic, is more important and sadly it is precisely this domain that is seriously neglected, disjointed by from critical theological reflections and often woefully disassociated with the historical Mahdi or (post)Mahdist social movements, thus misconstructing the theological autonomy of Mahdist though with its supposed political manifestations or ramifications.

The content of Mahdist “promise” unfolds in man’s journey with God, in the anticipatory hope of coming reality of the “expected Savior”, in whom is sustained the faith in the end of human suffering and the celebration and fulfillment of justice. The Mahdist promise presents itself as the epiphany of the eternal present in the world, which can be understood only as part and parcel of a transcendent subjectivity that asserts the self-concealment of Mahdi as a divine matter of “self-revelation.” In other words, God can be known through Mahdi’s absence and the awareness of his indwelling on earth, an awareness which builds the altars of his belief system in the heart of the believer, the individual. Thus the entwinement of Mahdism and Creation, for it is God’s creative work that extends the Savior from the realm of reality to the realm of eternity. Therefore, the premise of occultation and the promise of reappearance give the Shiite theological form and definitive character- History as eschatology, giving history a progressive nature.
Consequently strictly speaking Mahdism puts Shiism in a perpetual state of motion, giving it a built-in mechanism for self-overhaul, by virtue of the fact that in the Imam’s absence no one can close the gate of ijtihad.

The occultation and divine hope in the end of history are two sides of the same eschatological event. They point back to the promises of final reappearance of the savior that can only be understood as the continuation of God’s self-manifestation and self-involving nature in the relation with the world, especially with humanity. In marking Mahdi hidden from the people, God limits their knowledge of him, entrusting them with the moral commitment to faithfulness in the promise of salvation. In the eschatological sense, Mahdism is actually about the transcendent self-revelation of God. Revelation as occultation-promised-to-turn to reappearance is actually about the fulfillment of God’s promise, wherein history finds its goal in Mahdi’s lordship over all, the eschatological consummation.

To believe in Mahdi(A.S) and mahdaviat was not and is not an innovation and deviation but it is originated from hundreds or thousands of narrations of the last prophet(P.U.H),his followers ,his dependants and the sincere imams(A.S)
It is rooted from the original true references of Quran, and holy households (A.S). It has also been famous since the time of the last prophet (P.U.H).