Alhassanain(p) Network for Heritage and Islamic Thought

Story 95: “Tawhid” Monotheism Of Mufadhdhal

After having performed his“Asr” afternoon prayer in the Prophet's Mosque, Mufadhdhal Ibn 'Umar Ja'fi went and sat in between the Holy Prophet's (S)“Minbar” pulpit and his holiness' shrine; a series of thoughts submerged him gradually; his thoughts revolved round the greatness and the magnificent, celestial personality of the Messenger of Allah.

His admiration increased more and more when he meditated about his holiness. He said to himself:“Despite the homage and glorification shown towards the high position of this unexampled personality, yet his esteem status is further lofty; what the people perceived of his dignity, greatness, and virtues is very little when compared to what they failed to perceive.”

Mufadhdhal was lost in these thoughts when Ibn Abi al-Awja, the famous materialistic, arrived and sat in a corner. It did not last long that one of Ibn Abi al-'Awja's friends, a co-thinker, arrived, sat beside him, and began to discuss with him.

It was the beginning of the Abbasside dynasty, in those days, which corresponded to a period of Islamic cultural transformations. The Muslims had founded certain General Knowledge Centers and had translated or were translating books in philosophical and scientific fields from Greek, Persian and Indian language. The schools of thought, philosophy and theologian branches had come into existence; the era was of confrontation with opinions and convictions.

The Abbassides respected the freedom of thoughts to such an extent that it did not run into collusion with politics. The non-Muslim scholars and even the atheists and materialists known as“zandiqah” dualism, freely expressed their opinions, used to get together at times near the Ka'bah,“Al-Masjidul-Haram” , in Makkah or in the Holy Prophet's Mosque beside the Prophet's Shrine,“Masjidun-Nabi” , in Madinah and kept on exchanging their views. Ibn Abi al-'Awja was in one of this group.

That day, Ibn Abi al-'Awja and his comrade entered the Holy Prophet's Mosque at an interval of a short period and began to converse with each other, but they were not so far from Mufadhdhal that he could not hear them. The first words, incidentally, reached Mufadhdhal's ears concerned the question upon which he meditated was regarding the Holy Prophet (S).

He said to his comrade:“It is to the surprise that this man's (the Holy Prophet's [s]) success reached its zenith. He (S) reached such a high rank that nobody could attain higher than this!”

His comrade replied:“A genius, he (S) pretended to be in touch with the source of universal cause, manifesting the strange and extraordinary things which confounded the spirits. Sages, men of letters, orators, and eloquents, found themselves incompetent before him (S) and embraced his call. Later on, the strata of society, group by group, came to him and believed in him (S). His (S) position reached such an extent that his name associated with the name of Moses ('a) who was said to be missioned by Him.

Henceforth, his name is mentioned in the daily five times prayer call “Adhan” in all cities and villages even beyond the seas, deserts and mountains. One can hear everywhere the call of“Ash-hadu anna Muhammadan Rasulullah,” i.e.“I testify that Muhammad is the apostle of Allah.” The name of this man is mentioned both in the“Adhan” and“Iqamah” “before commencing of the prayers” . Thus he (S) will never be forgotten.”

Ibn Abi al-'Awja said:“Let us not discuss about Muhammad, I have not yet succeeded in resolving the enigma of this man's personality. However, it is better to follow the discussion around the first cause and the origin of existence of being, on which Muhammad had founded the basis of his religion.”

Then Ibn Abi al-'Awja began to discuss around his materialistic conviction based upon the non-existence of any Divine measure and decree, the self-subsistence of nature and its pre-eternity and post-eternity which existed and will come to exist.

When his speech reached this point. Mufadhdhal could not stop bursting out of anger and shouted with great indignation:“O enemy of Allah! Do you deny your Creator and Guardian, Who has created you in the best figure!? It is useless to go far! Meditate on yourself, life, existence, intellectual faculties, and on your aspect so that you can perceive the signs and the manifestations of the state of creatures...”

Ibn Abi al-'Awja who was not acquainted with Mufadhdhal asked:“Who are you? And to which school of thought do you belong? If you are of those “Mutakallimun” dialecticians, let's discuss about the theological principles; if you have really the reasonable arguments to present, we will follow you, and if you are not of the people of scholastic theology, I have nothing to tell you. But if you are of Ja'far Ibn Muhammad's ('a) Companions, he ('a) never speaks to us in such a manner. Although he ('a) hears us saying things deeper than the one you have heard; he ('a) was never seen to lose his temper or ill-treat us. He ('a) never becomes angry nor abuses us. He ('a) listens to us most patiently and with utmost dignity, waiting till we express whatever we have in our heart until our last word. While we are stating our problems and arguments, he ('a) is so quiet and calm, listening to us with utmost attention, that we imagine he ('a) has submitted to our thought. When he ('a) begins to answer us, he ('a) does it kindly and puts us in such a difficult dilemma, with his short and full-reasoning words, that we cannot find any way of escape. If you are one of his Companions, speak as he ('a) does!”

Hot-headed and very annoyed, Mufadhdhal left the Mosque. He thought:“What an affliction the world of Islam is involved in! The situation has reached such an extent that materialistic and atheists sit in the Prophet's Mosque and deny heedlessly everything! He went directly to Imam al-Sadiq's ('a) house.

The Imam ('a) asked: “Mufadhdhal! “Why are you so angry? What has happened?”

Mufadhdhal said:“O descendant of the Messenger of Allah! At the moment I was in the Prophet's Mosque when two atheists came and sat near me; I overheard their discussion regarding the denial of Allah and the Holy Prophet (S) which made me inflamed. They said such and such words, to which I answered them in this manner.”

The Imam ('a) said:“Don't worry. From tomorrow come and see me. I will give you a series of course on 'Tawhid' monotheism. I will converse with you so much about the Divine Wisdom relative to creation and existence in different domains, regarding the living creatures and inert beings, the birds and herbivores, edibles and non-edibles, vegetables and so on that it suffices you and all the students who are after the realities and make the materialists and atheists immersed in amazement. So I will be waiting for you tomorrow.”

Mufadhdhal became very happy and joyful and took leave from Imam Ja'far al-Sadiq ('a).

He said to himself:“That is strange! My annoyance of today led to a blessful consequence.”

That night, he could not sleep. He was expecting every moment to see the sun rise so that he can rush up to Imam Ja'far al-Sadiq ('a). It seemed that, that night was longer than any of the other nights.

Early morning, he went to Imam's ('a) house. After taking the permission, he entered the house. He sat down by the Imam's ('a) permission. Then the Imam ('a) moved towards a room where he ('a) received the private persons.

Being familiar with the character of Mufadhdhal, the Imam ('a) said:“I suppose you did not sleep last night, and you were impatient to see the dawn and to come here!”

Mufaz.al:“Yes! It is so as you say.”

The Imam ('a) said:“O Mufadhdhal! Allah has priority over all the beings. He is the First and the Last of the creatures...”

Mufadhdhal said:“O descendant of the Messenger of Allah! Do you allow me to write down whatever you say, pen and paper is ready.”

The Imam ('a) said:“There is no objection, do write!”

For four days in succession and in four long sessions, which lasted at least from early morning to noon, the Imam ('a) inculcated the Monotheism lessons, while Mufadhdhal was writing down all of them.

These hand writings became a complete and extensive treatise. The book is given the title of“Tawhid of Mufadhdhal” , which we have at our disposal and is counted among the most complete text relative to the Wisdom of the Creation, which is the product of this incident and these four long sessions.1

Note

1. Bihar ul-Anwar, v. 3, p. 57-151.

Story 96: The Camel Abatement

The Muslims had an interest in horse-race, camel-race, shooting and the like. Because in Islam it is a tradition for all soldiers to learn the necessary actions benefiting their skill.

In addition to that, the Holy Prophet (S), who was the leader of the Islamic society took part practically in such races, and this measurement of his, constituted the best encouragement for the Muslims, particularly the youth, to become familiar with the military techniques.

As long as this Islamic tradition was customary, and the leaders of Islam encouraged practically the Muslims in this domain, the spirit of bravery and moral heroism would be preserved in the Islamic society. The Holy Prophet (S) used to ride the horse and sometimes the camel, participating personally in the race. He (S) had a camel famed for its aptitude, outdistancing all the camels in the race.

Gradually, this thought came to the mind of some simple-minded that since the camel belongs to the Holy Prophet (S), that is why it overtakes all the others, and consequently, it is impossible to find a camel in the whole world to be equal to it. Till a day a nomadic bedouin arrived in Madinah with his camel, pretending that he was ready to compete with the Holy Prophet’s (S) camel in the race.

The Holy Prophet’s (S) companions with peace of mind rushed out of the city for watching this interesting race, especially as the Holy Prophet (S) had personally undertaken to ride his camel. The Holy Prophet (S) and the Bedouin set in motion their camels towards the spectators from a place determined earlier.

A strange excitement seized on the spectator, contrary to the general expectation, the bedouin's camel overtopped the Prophet's camel. The Muslims who held the especial conviction about the Holy Prophet's camel became very annoyed. This incident was contrary to their expectations, they knitted their brows.

The Holy Prophet (S) said to them:“There is nothing to worry about; my camel outpaced all other camels, it boasted and became haughty, saying to itself that there was no camel better then it. But the Divine way of treatment commands that there will always be one stronger than another, and after every ascent there will succeed a descent, pride will go to a fall and all kinds of haughtiness will be broken off.”

In this manner, the Holy Prophet (S) expressing a wise saying informed them of their errors.1

Note

1. Al-Wasa'il, v. 2, p. 472.

Story 97: A Thirsty Christian

Travelling through the distance between Makkah and Madinah, Imam al-Sadiq ('a) accompanied with his well-known servant, Musadif, saw a man who had thrown himself on a trunk of tree, his situation was not extraordinary.

The Imam ('a) said to Musadif:“Let's go towards this man. He may be feeble of thirst.”

Musadif said:“Yes” .

By the order of Imam ('a), Musadif dismounted his horse and offered him water. It was obvious of the stranger’s appearance, aspect, and dress that he was not a Muslim but a Christian.

When they both went out of there, Musadif asked the Imam ('a) a question that is:“Is it permissible to give alms to the Christian?”

The Imam ('a) replied:“In case of need, such as the present situation, yes.” 1

Note

1. Wasa'il, v. 2, p. 50.

Story 98: 'Ali’s ('A) Guests

A man with his son entered Imam 'Ali's ('a) house as his guests. The Imam ('a) made them sit respectfully in the place of honour, and he ('a) took his seat opposite them. It was time for meals, and the food was served.

After they finished eating, Qanbar, the well-known Imam 'Ali's ('a) servant, brought a towel, basin and a ewer for washing the guests' hands. The Imam ('a) took the ewer from Qanbar and went near to wash the guests' hands. The guest drew back his hands and said:“It is not possible that I stretch my hands so that you wash them.”

'Ali ('a) said:“Here is your brother in faith and your resemblance in creation, without any distinction he is eager to serve you and in turn Allah will recompensate. Why do you want to prevent a good action?”

Once again, the man refused it, but 'Ali ('a) put him under an oath to accept and said:“'I would like to attain the honour of serving my faithful brother in Islam; do not oppose me!”

The guest complied with it shamefully.

“Ali (‘a) said: “'I request you to let me wash your hands thoroughly as Qanbar wanted to wash your hands. So, do not feel ashamed, and put all formalities aside.”

When 'Ali ('a) finished washing his guest's hands, he ('a) said to his own honourable son, Muhammad Ibn Hanafia:“Wash his son's hands. As I am your father, I washed the father's hands, and you wash the son's hands. If his father had not been here, and only his son was our guest, I would have washed his hands myself. But Allah loves to see that when a father and a son are present in one place, father enjoys a privilege and a priority.”

Muhammad, by the order of his father, stood up and washed the hands of the guest's son.

While narrating this event, Imam 'Askari ('a) said:“A real and faithful Shi'i must behave so.” 1

Note

1. Bihar ul-Anwar, v. 9, p. 598.

Story 99: The Lepers

In Madinah a few persons were affected by leprosy. The inhabitants of Madinah kept aloof from those afflicted who were not only suffering physically from their own disease but also from the aversion of the others spiritually.

Since they came to understand that the others feel repugnant to them, they were sitting together and discussing the matter.

One day, while they were eating the food together, 'Ali Ibn al-Husayn Zain ul-’Abidin ('a) was passing nearby them; they invited the Imam ('a) to have the meal with them at their dining-table.

Apologizing to them, the Imam ('a) said:“I am fasting today, otherwise I would have alighted my mount and shared the food with you. But I request you to be my guests on so and so date.” Saying these words, he ('a) took his way.

The Imam ('a) went home and issued an order to cook an excellent and delicious food. As he ('a) was expecting, the guests arrived on the time fixed. A respectable dining-table was stretched for them, and the Imam ('a) had his own food with them around the same dining-table.1

Note

1. Wasa'il, v. 2, p. 457.

Story 100: Ibn Siyabah

Abdul Rahman Ibn Siyabah Kufi (originally from Kufah) was still a youngster when his father passed away. He was under pressure. On one side he had lost his father and on the other side unemployment and indigence had made his sensible spirit suffer.

One day while he was sitting at home, somebody knocked at the door. He was one of his father's friends, coming to offer his sympathy and condolence to him.

He asked:“Did your father leave any capital for you?”

“No.”

“Take these one thousand dirhams, but endeavour to make use of it as a capital, and spend the profits of it.” Saying these words, he left him from the entrance door.

Abdul Rahman, content and happy, went to his mother, showed her the pouch of money and related the incident.

According to the recommendation of his father's friend, he thought of starting trade, and without postponement to the next day, he exchanged the money with goods. He found a shop for himself to start his trade. It did not take long that his trade and business flourished.

Checking his accounts, he found that he had managed his daily affairs and a large amount of money had been added to his capital money. He thought of performing the ritual Hajj, he consulted with his mother.

The mother said:“First of all, go to your father's friend, thank him for his help, return back his one thousand dirhams which were a blessing in our life, and then go to Makkah.”

Abdul Rahman went to that man, putting a pouch containing one thousand dirhams before him and said:“Here is your money.”

The man thought that Abdul Rahman considered the amount of money to be a little and that is why he was returning it to him, thus he said:“If this amount of money is not sufficient, may I add something more for you?”

Abdul Rahman said:“No. It is not little, but it was an extremely blessed money. Since I have made a capital of my own by this money, I am no more in need of this amount. I came to return this money back and also express my gratitude and thanks to you, particularly, at present as I am about to make the Pilgrimage to Makkah that is the reason, I would like to return back your money.”

Abdul Rahman said these words to his father's friend, left the house and set out for Hajj.

After performing the rites of Hajj, he came back to Madinah and went to the presence of Imam al-Sadiq ('a). A multitude of people had gathered together at the Imam's ('a) house. A youngster, Abdul Rahman, sat behind all the people, watching going back and forth of people as well as their questions and the Imam's ('a) answers.

When a number of people went away, and a few of them were left in the Imam's ('a) presence, Imam al-Sadiq ('a) made a sign to him to come nearer and asked him:“Do you have any request?”

He said:“I am Abdul Rahman, son of Siyabah Kufi Bijli.”

“How is your father?”

“My father passed away.”

“Oh! Oh! May Allah bless his soul”

“Did you inherit something from your father?”

“No. Nothing has been left from him.”

“Then, how did you manage to make a pilgrimage to Makkah?”

“The incident is as follows: After the demise of my father, we were in distress. On one side, his sudden death, and on the other side, we were weighed down with indigence and disturbance till the day when one of my father's friends brought me one thousand dirhams. While offering his condolence, he told me to invest that money; I did what he said, and owing to the profit gained, I made the pilgrimage to Makkah ....”

When Abdul Rahman reached this point, Imam al-Sadiq ('a) interrupted him and said:“Tell me what did, you do with the one thousand dirhams of your father's friend?”

“According to my mother's advice, before departure, I paid his money back.”

“Well-done! For the time being, would you like me to give an advice to you?”

“May I be ransomed for you, of course!”

“Be always honest and loyal, because the honest and loyal person is the partner of the property of the others.” 1

Note

1. Safinat ul-Bihar, v. 2, Chapter, Abd.

Story 101: Judge’s Guest

A man, as an ordinary guest, came to Imam 'Ali's ('a) house. He was his holiness' guest for several days, but not ordinary invited, having something in his heart that he had not divulged it at first.

As a matter of fact, this man had a dispute with someone else, waiting for the person to come in the presence of Imam 'Ali ('a) so that he can take an action against him. One day he unveiled the case and raised the petition.

'Ali ('a) asked:“Then, for the time being, you are a petitioner. Aren't you?”

The man said in reply:“Yes, O leader of the believers.”

The Imam ('a) said:“I beg your pardon! From today onwards, I cannot welcome you at my home as a guest. Because the Holy Prophet (S) says: “When a complaint is lodged before a judge, the judge has no right to invite one of the two belligerents, unless both adversaries were present at invitation.” 1

Note

1. Wasa'il. v. 3. p. 395.

Story 102: Grocer’s Words

When 'Ali Ibn Musa al-Reza ('a) was summoned to Khorassan by Ma'mun, and was made to accept by force and pressure, the position of the Crown Prince under constraint and with particular condition, Imam Reza's ('a) brother, Zaid ul-Nar, was also in Khorassan.

Zaid had the desire to be a Caliph and provoked a revolt in Madinah, which made Ma'mun angry and furious against him. But Ma'mun's political policy in those days required to preserve the dignity and honour of Imam Reza ('a), so he renounced to imprison or kill his brother.

Once while Imam Reza ('a) was delivering a lecture in a public assembly where a great deal of people were attending, Zaid had drawn the attention of certain number of people of the assembly towards himself by expressing beautifully and eloquently about the virtues of the descendants of the Holy Prophet (S) regarding their exceptional conditions and repeated continually:“We are from such a family..., we belong to so and so family....”

The Imam ('a) heard what Zaid had said. Suddenly, he made an acute look and angrily shouted“O Zaid!” which held the attention of his brother and the members of the assembly;“O Zaid! The grocer's sayings of Kufah deluded you into believing that you do not stop talking about them to the people. How can you utter such words? What you heard about the progeny of Fatimah ('a), that Allah has preserved them from the Fire of Hell, concerns the direct children of Fatimah ('a), that is, Hasan ('a), Husayn ('a) and their two sisters. If such is the case what you say that the descendants of Fatimah ('a) have an exceptional situation and are prosperous and will be saved, so then you are more respectful and dearer than your father, Musa Ibn Ja'far ('a) near Allah; because he ('a) obeyed Allah's commandments in this world, used to fast in the days and pray in the nights, while you are disobeying His Commands. Therefore, according to your sayings, you and your father ('a) are both alike and both of you are prosperous and will be saved. Then you have taken more advantage than him ('a) that is because Musa Ibn Ja'far (‘a) became fortunate by his action and you also treasure without toil and any action. 'Ali Ibn al-Husayn Zain ul-'Abidin ('a) said: “The benefactor among us, the Prophet's household, will be rewarded twice, and the male factor among us will be recompensed double chastisement just as the Holy Qur'an has stipulated about the Holy Prophet’s (S) wives. Because the one among our family who engages in good action in fact is engaged in two actions: He does one good action like the others on one hand and preserves the prestige and honour of the Holy Prophet (S) on the other hand. With regard to the one who commits a sin, he also commits two sins: on one side he commits a bad action like the others, and on the other side he disgraces the honour and prestige of the Holy Prophet (S).''

Immediately he (‘a) turned towards Hasan Ibn Musa Washa al-Baghdadi originated from Iraq, who was present in the assembly, and said: “How do the Iraqi people read this Qur'anic verse? Innahu Laysa min ahlik innahu 'amalun ghayr us-salihin”

إِنَّهُ ۥ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ ۥ عَمَلٌ غَيْرُ صَـٰلِحٍ

Surely he is not of your family; surely he is (the doer of) other than good deeds (Surah Hud, 11:46).

He replied:“O descendant of the Holy Prophet! As usual some people recite it: “Innahu 'amalun ghayr us-salihin” 1 Some others, not believing that Allah may subject the Holy Prophet's (S) son to His wrath and rage, recite the verse:“Innahu 'amalu ghayri as-salihin” 2 They pretend that he, the son of Nuh, was not the real descendant of Nuh, and that Allah said to Nuh:“Nuh! He is not of your descendance; if he were, I would save him for your sake.”“

The Imam ('a) said: “It is not so at all; he was the real son of Nuh and of Nuh's descendance. But, since he disobeyed Allah's Commands, his spiritual tie was broken off. Nuh was said: “This child of yours is not virtuous; therefore, he cannot be situated in the rank of the pious men.” Now, it concerns to our family. The essence of affairs is the spiritual tie, excellence of action and the obedience of Allah's commandments. Whoever obeys Allah is ours, from the Holy Prophet's (S) family, even if he has no blood or physical tie with us, and whoever is a sinner is not of ours, even if he is the real offspring of Fatimah Zahra ('a). You who have no blood relationship with us, are of ours if you are benefactor and submitted to Allah's commands.”3

Notes

1. Means: “This son of yours, is an unbeliever.”

2. Means: “He is a son of a bad man, but not your son.”

3. Bihar ul-Anwar, vol 10, p. 65.

Story 103: Old Man And Children

An old man was busy doing his Wudu’ statutory ablution, but he was not performing it in a correct manner. The children, Imam al-Hasan ('a) and Imam al-Husayn ('a) were watching the old man doing his Wudu’ statutory ablution. There was no reason to hesitate, for it is incumbent to teach the religious questions and guide the ignorant.

It was necessary to make the old man familiar with the correct Wudu' statutory ablution. Nevertheless, if he was directly said to correct his Wudu', perhaps it would make him annoyed and he might have a bitter memory of Wudu' forever. In addition to that, who knows, perhaps he feels humiliated by this notification, becomes obstinate and never yields to the act of worship.

The two children, having meditated upon the way to call indirectly the old man's attention to correct his mistake, began to debate in such a manner that the old man could hear them.

One said:“My Wudu' is more perfect than yours.”

The other one replied:“My Wudu' is better than yours.”

The boys came to an agreement to perform their 'Wudu' in the presence of the old man so that he would arbitrate between them.

As agreed, they performed their Wudu' perfectly and correctly under his supervision. The old man realized how the correct Wudu' must be performed. He came to know intuitively the intention of the two boys and was firmly affected by their genuine kindness, intelligence and sagacity.

He said: The Wudu' statutory ablution done by you both is correct and complete. I am the ignorant old, who do not know to perform correct Wudu'. I am grateful that you made me admonished for the solicitude that you show to the community of your grandfather.”1

Note

1. Bihar ul-Anwar, v. 10. p. 89.

Story 104: S’ad’s Message

The tumultuous and painful experience of Uhud came to an end. Although the Muslims, by a heavy attack and generous combat, had made the group of pagan braves of Quraysh crumble and be compelled to take flight, it did not take a long time that the negligence and desistance of a certain number of Muslim soldiers caused the situation to be overturned, the Muslims were subjected to a sudden attack, and a great number of Muslims got killed.

If it had not been the Holy Prophet’s (S) personal resistance as well as a few others, the Muslims would have entirely been defeated. But in the end, they managed to assemble their forces and check the final defeat.

The cause which made the Muslims lose their morals was the false rumour spread about the Holy Prophet's (S) martyrdom. This rumour weakened the moral of Muslim soldiers and encouraged the Qurayshite pagans in return. But as soon as the Qurayshites came to understand that the rumour was false and the Holy Prophet (S) was still alive, they were satisfied with the acquired victory and set out for Makkah.

Among the Muslims, a certain number were killed; a certain injured, strewed the ground, and a large number of them terrified, scattered here and there. A small group were left around the Holy Prophet (S). The injured fallen on the ground as well as those who were dispersed, or taken flight, knew nothing of the result of the event, nor did they know whether the Holy Prophet (S) was alive or not?

In the meantime, one of the Muslims in flight passed by one of the injured named S'ad Ibn Rabia' who had received twelve wounds. He told him:“As I have heard, the Holy Prophet (S) has been killed!”

S'ad said in reply:“But God of Muhammad (S) is alive and never dies. Why are you waiting and not defending your religion? Our duty was not only to defend the personality of Muhammad, if he was killed, the case would come to an end, but it was also the question of defending our religion, Islam, which will subsist forever.”

From the other side, the Holy Prophet (S) mentioned the names of his Companions one by one so as to know who was alive and who was dead, who was injured and curable and who was not. He (S) asked:“who is voluntary to bring me an exact news from S'ad Ibn Rabi'a?”

One of Ansar (Helpers) said:“I am ready to do so.”

The man (Ansar) went and found S’ad among the corpse of the martyred ones, but he had the last breath of life. He told him:“The Holy Prophet (S) sent me to enquire about you and to see whether you are alive or not?”

S'ad said:“Give my “Salam” regards to the Holy Prophet (S) and inform him that S'ad counts among the dead, for he has only a few moments of his life left and he is breathing his last. Tell him (S) from my side: May Allah bestow upon you the best rewards deserving of a Prophet.”

Then he added:“Convey the following message to Ansar (Helpers) and also to the Holy Prophet's (S) Companions. Inform them that S'ad said: You do not have any pretext near Allah if your Prophet (S) meets with misfortunes, while you are still alive.”

No sooner had the man of Ansar taken a few steps far from S'ad Ibn Rabi'a, then S'ad took his last breath and passed away.1

Note

1. The commentary of Ibn Abi al-Hadid. v. 3. p. 574 Sirah Ibn Hisham. v. 2. p. 94.

Story 105: The Granted Prayer

“O my Allah! Do not make me return among my family.” Hind, wife of 'Amr Ibn al-Jamuh, heard this sentence from her husband when he equipped himself with armour and was about to set out for participating in the battle of Uhud.

This was the first time that 'Amr Ibn al-Jamuh took part in the Holy War“jihad” with the other Muslims. Since he was lame - limping very badly - he had not participated in the Holy War before.

According to the explicit text of the Holy Qur'an, jihad is not incumbent upon the blind, lame and the sick persons. Although he did not take part personally in the Holy War, his four lion-hearted sons were always present in attendance of the Holy Prophet (S). Therefore, no one had the opinion and expectance that 'Amr, religiously exempted from war, particularly sending his four brave sons to war, would take the arms and join the soldiers.

As 'Amr's relatives became aware of his decision, they came to hold him back, saying:“Firstly, you are exempted according to the religious law; secondly you have four sons, brave soldiers who always move along with the Holy Prophet (S). Therefore, it is not essential that you also attend the combat!”

He said in reply:“Since my sons aspire to the eternal prosperity and perpetual paradise, I do desire the same. It is strange that they go and access to the honour of being martyred whereas I am sitting home beside you. It is absolutely impossible!”

But his relatives did not leave him alone and came one after another, now and then, to visit him so as to dissuade him from his decision.

'Amr, to get rid of them, called in the Holy Prophet (S) himself:“O Messenger of Allah! My family members like to imprison me at home and prevent me from participating in the Holy War in the way of Allah. I swear by Allah, I am desirous of entering paradise with this lame foot.”

“O 'Amr! You have a legal excuse. Allah exempted you. Jihad is not incumbent on you.”

“O Messenger of Allah! I know it very well; however, it is not incumbent on me, still....”

The Holy Prophet (S) said:“Do not oppose him. Let him go, he aspires to the martyrdom. May Allah grant it to him.”

Among the most touching scenes of Uhud was the spectacle of 'Amr's fighting. He, with his lame foot, made an attack in the midst of the enemy and shouted: I am desirous of paradise.” One of his sons was backing him and both of them fought so eagerly that they were martyred.

After the war ended, many women of Madinah went out of the city to be informed closely of the events, particularly because of the startling news reached Madinah. 'A'ishah, the Holy Prophet's wife was among them. When she went a little bit away from the city, she saw Hind, 'Amr Ibn Jamuh's wife who had loaded a camel with three dead bodies drawing the bridle of the camel towards Madinah.

A’ishah asked her:“What is the news?”

“All praise belongs to Allah! The Holy Prophet (S) is alive. Since he (S) is safe and sound, there is no pain for us. The other news, Allah threw back the infidels with their rage....”

“Whose dead bodies are these?”

“These are of my brother, my son and my husband.”

“Where are you carrying them to?”

“I am carrying them to Madinah to bury them.”

Saying these words. Hind drew the bridle of the camel towards Madinah but the camel followed her quite painfully and finally lay down.

A’ishah said:“The load of camel is heavy. It cannot pull it.”

Hind replied:“It is not so, this camel is extremely strong. Usually it is transporting the burden of two camels easily. There must be another reason.”

Once again she made the camel move, but as she wanted to ride the camel towards Madinah, it knelt down again. However, when she turned the camel towards Uhud, it started to speed up. It was a strange situation in Hind's eyes. The animal is not ready to go towards Madinah, but ready to return towards Uhud. She thought there might be a secret behind that.

Drawing the camel's bridle and the bodies carried on the camel, Hind came back to Uhud, went in the presence of the Holy Prophet (S) and said:“O Messenger of Allah. It is a strange event which I saw. I had loaded the camel with these dead bodies in order to carry them to Madinah and bury them, but when I wanted to ride it towards Madinah, the camel did not obey me, while I turned its way towards Uhud, it followed me tractably. Why?”

The Holy Prophet (S) said:“Did your husband say anything while leaving for Uhud?”

“O Messenger of Allah! After he had made his own way towards Uhud, I heard these words from him: “O my Allah! Do not make me return among my family.”

“This is the reason and nothing else. The sincere prayer of this martyr has been accepted. Allah does not want this dead body to be returned. Among you, Ansar, there are some individuals whose prayer will be granted if they ask Allah something. Your husband, 'Amr Ibn al-Jamuh, is one of them.”

All the three dead bodies were buried in Uhud in presence of the Holy Prophet (S) who turned the face towards Hind and said:“These three persons will be together in the hereafter.”

Hind asked:“O Messenger of Allah! Pray to the Almighty Allah that I do join them.” 1

Note

1. The commentary of Ibn Abi al-Hadid, v. 3, p. 566.

The meaning and concept of Occultation (ghaibah)

One of the discussions highly misunderstood and in which most people falter on account of ignorance is the meaning and concept of occultation.

In the traditions, the concept of Hazrat Mahdi’s (a.t.f.s.) occultation is likened to that of Hazrat Yusuf (a.s.). Now let us analyze the mode of the latter’s occultation. The brothers of Hazrat Yusuf (a.s.) took him and threw him in a well. As you know, Hazrat Yusuf (a.s.) finally landed up at Egypt. His father Hazrat Yaqub (a.s.) knew that Hazrat Yusuf (a.s.) is alive but was unaware of his whereabouts. Importantly, the brothers of Hazrat Yusuf (a.s.) came to him, conversed with him but failed to recognize him while he recognized them. Narrating this situation, the Holy Quran states,

« و جاء إخوهْ يوسف فدخلوا عليهِ فَعرفهْم ‎ْ و هم لَهْ منكرون ».

“And the brothers of Yusuf (a.s.) came to him. He recognized them but they failed to recognize him. [34] ”

Traditions of the infallible declare the occultation of Imam-e-Zaman (a.t.f.s.) to be like that of Hazrat Yusuf (a.s.) i.e. Allah has put a veil between him and the people in a way that « يرونهْ و لا يعرِفوْنهْ ».

“…they see him but do not recognize him.[35] ”

In other words, just as the brothers of Hazrat Yusuf (a.s.) could not recognize him, Imam-e-Zaman (a.t.f.s.) lives among the people, they see him but cannot recognize him. We see a number of people from morning to evening on the streets but don’t know them. Or, do we recollect now as to how many people we saw yesterday on the roads?

Therefore, Imam-e-Zaman (a.t.f.s.) is not like Jinn, angel, fairy, etc. nor does he walk through a wall (like the invisible man). Incidentally, he does not always live a life with miracles nor does he claim to always walk through closed doors and walls nor does he claim to dominate minds in a way that they be unable to see him or recognize him.

From the above, we can state that the occultation of Imam-e-Zaman (a.t.f.s.) is not like that of Allah the Almighty because He is without place but Imam-e-Zaman (a.t.f.s.) does occupy space by residing in a place.

Imam-e-Zaman (a.t.f.s.) resides on this very earth of God, walks, eats, sleeps, rests and perhaps, like all other humans, is also subject to illnesses and sickness. Of course, those who have seen him earlier and recognized him, if they see him, possible might recognize him. Thus, generally, Imam-e-Zaman (a.t.f.s.) does not go to such people. Those who do not recognize him, perhaps they may see him a number of times but fail to notice him. Hence, the concept of occultation is that Imam-e-Zaman (a.t.f.s.) is without an address. We don’t know where and how he resides.

Now, as we don’t know where and how he resides, does it mean that our ignorance is the cause of his non-existence? We approach Hazrat Yaqub (a.s.) and ask him, ‘O Yaqub! Is your son alive or not?’ He (a.s.) will reply in the affirmative. ‘Will you see him in the future?’ Again, his response is positive. We question him again, ‘Where is he now?’ He will say ‘I don’t know.’ ‘What does he eat?’ ‘I don’t know.’ ‘What does he do?’ ‘I don’t know.’ Certainly, he does not know despite being a prophet the whereabouts of his son Yusuf (a.s.). For, Allah the Almighty has not granted him this knowledge.

Similarly, if we ask the brothers of Hazrat Yusuf (a.s.) concerning the whereabouts of their brother, they will reply in the negative and perhaps, might even go to the extent of saying that probably their brother is not alive. Therefore, they lied in the very presence of Hazrat Yusuf (a.s.) and hence he did not come forward to introduce himself initially[36] . There was a gap of only 20-30 years between the brothers but they could not identify him. This is the very concept of occultation[37] . Hence, at the time of reappearance, a number of people, on seeing Imam-e-Zaman (a.t.f.s.), will vouch to have seen him earlier.

From another aspect, it cannot be said that he does not have any address at all because he does have a general address. For instance, it is said to us that Imam-e-Zaman (a.t.f.s.) participates in the Haj rituals every year and during this season, he is present there as the chief of the pilgrims. He does make annual trips to Mena and Arafaat.

This is one address. Any other address? Yes, he has been seen at Karbala too and at the shrines of other Imams (a.s.), his holy ancestors. Religious scholars (ulama ) of the past have also seen him at Masjid-e-Jamkaran (near Qum). But does he always sit in Masjid-e-Jamkaran that people should come there and see him? Certainly not. Similarly, there are also possibilities of meeting him at Masjid-e-Kufa, the shrine of Ameerul Momineen (a.s.) at Najaf, Masjid-e-Sahlah (in Kufa), the Cellar (at Saamarra) and other such places, but not always.

Attention and Care of Imam-e-Zaman (a.t.f.s.) Toward the Shias

Some of the speakers, in order to make their speeches successful, swear that Imam-e-Zaman (a.t.f.s.) is present in their congregations. What is the proof of their claim? One should not make such claims with such ease and without any qualms. Yes, they must indeed talk about his attention and care (but not to make such claims). For, being present in one place is one thing and being attentive and caring is completely another thing. For example, I am sitting right here but can see the farthest end of this room and am also aware about it. If I open this window, my view will become more extensive and if I use binoculars, then my vision will certainly improve by leaps and bounds and I can even relate to you the details. Although I am not present there, but with the help of some unusual tools, my attention is focussed on it. Of course, one vision I have is that of the eyes.

Allah the Almighty has opened one of the windows of the unseen for His messengers (a.s.) and the infallible Imams (a.s.) that whenever they intend to refer to it, they can do so. But very often it happens that man does not want to know many things and as he does not have any intention of knowing a particular thing, his ignorance is not a defect in him. Rather, we can term it as voluntary ignorance. For example, if you ask me that how much change does you have. I will reply that I don’t know. Will this be called as ignorance? No because it is enough for me that I put my hand in my pocket, bring out the change, count it and let you know.

Thus, if a Prophet (a.s.) or an Imam (a.s.) says for a question that I don’t know or if they question others about something, it is because they don’t always use their knowledge of the unseen and this is certainly not their shortcoming. Only if he intends to know something but fails to do so, then it can be called as an imperfection. And if you question him that being in touch with the Almighty, how are you unaware about this matter, he will retort that He has not permitted here (to know).

The difference between Allah and His messengers (a.s.) and Imams (a.s.) is that everything is present with Allah. His knowledge is not made out of ignorance but is absolute. But the knowledge of His messengers (a.s.) and that of the Imams (a.s.) is with their intention and Allah’s permission. If He does not permit, they cannot know the answer of a particular question.

Thus, it is possible that sometimes we are under the direct vigil of Imam-e-Zaman (a.t.f.s.) and many a time, only our deeds are presented to him and he browses through them. For, it is available in traditions that the actions of the Shias are furnished before Imam-e-Zaman (a.t.f.s.). Even in this scroll of deeds, he can either cast a cursory glance or go through the details of a person’s conduct. In the letter that he wrote to Shaykh Mufeed (a.r.), Imam-e-Zaman (a.t.f.s.) declared,

« فإنّا يْحيطُ عِلمْنا بِأنبائِكُم و لا يُعزْبْ عنّا شيءٌ مِن أخبارِكُم ».

“Then surely our knowledge encompasses your news and none of your information is hidden from us. [38] ”

The word ‘your news’ encompasses the particulars and details of everybody’s actions as well as the general condition of the Shiite society. Hence, sometimes he becomes attentive toward the particulars of an individual's life and informs about its profound aspects. Thus, the knowledge of the unseen does not mean to have encompassing knowledge about everything at all times. Also, it does not imply that as Imam-e-Zaman (a.t.f.s.) is aware of us, then definitely he is present over here.

The conclusion of our discussion is that occultation means not being in a specific or known place like the occultation of Hazrat Yusuf (a.s.) or the distancing of Hazrat Yunus (a.s.) from his people. There are quite a few books in which an entire chapter is devoted to the likeness of Imam-e-Zaman’s (a.t.f.s.) occultation to that of the Prophets (a.s.). For instance, Hazrat Moosa (a.s.) was in hiding from his nation for forty days. Did he go to the skies? No, he went to the mountains. The Messenger of Islam, Hazrat Muhammad (s.a.w.a.) went in occultation. Where did he go? The people of Mecca were unaware. He went towards Medina, but neither the Medinites knew about his exact whereabouts in the vast desert and the cave in which he was not hiding nor were the Meccans aware about his precise location.

Many of the Prophets (a.s.) and Imams (a.s.) had such an occultation and when we say that Imam-e-Zaman (a.t.f.s.) is in hiding, it is in this very meaning. Anybody, who goes to perform the Haj, is more hopeful that perhaps the man sitting next to him in Mena is Imam-e-Zaman (a.t.f.s.) or that he may see him in Arafaat. Especially, as the duration of stay in Arafaat is much shorter than that in Mena, (from noon to sunset), one is almost sure that during this brief period, Imam-e-Zaman (a.t.f.s.) will certainly come and he may get the opportunity to visit him. This feeling or emotion is not found in any other venue except Arafaat, where one is sure that Allah’s proof is bound to be present there at that time.

The spirituality observed in Mena and the almost surety of the acceptance of the believers’ prayers in it is due to the supplications of Imam-e-Zaman (a.t.f.s.) there. This topic should be discussed in detail in the special discussion related to“seeing Imam-e-Zaman” (a.t.f.s.) so that in such instances, we know how we should behave in such contacts wth Imam (a.t.f.s.).

The life of Imam-e-Zaman (a.t.f.s.)

During Occultation

After the concept of occultation, let us proceed to talk about the life of Imam-e-Zaman (a.t.f.s.) during occultation. Here, the question that immediately comes to mind is, ‘Is Imam-e-Zaman (a.t.f.s.) married or not?’ Often this question comes in the guise of a doubt. That is, if he is married, then it is obvious that he must be having a wife/wives and children, leading to the exposure of his secret life and people recognizing him. For, his wife would say that my husband is so and so, his children would say, ‘our father is Imam-e-Zaman (a.t.f.s.)’, and hence, nothing would remain a secret. Therefore, his marriage contradicts his occultation.

So, if we believe that Imam-e-Zaman (a.t.f.s.) has family and children, such questions are bound to arise. But if we say that he has not married at all, it will give rise to another objection i.e. Is Imam-e-Zaman (a.t.f.s.) not a Muslim? For, the Holy Prophet (s.a.w.a.) has said,

« النّكاحْ سْنّتي فمن رُغِبُ عن سنّتي فَلَيسُ مِنّي ».

“Nikaah is from tradition (sunnah). Thus, whoever is disinclined from my tradition is not from me.”

How come even after more than a thousand year of living on this earth, he is not yet married?!

If he is married, then this doubt and if he is not married, then that doubt! Thus, when we see objections raised from both probabilities, the only conclusion that can be drawn is that Imam-e-Zaman (a.t.f.s.) does not exist at all!

To answer the above queries, first and foremost let us analyze the quoted tradition of the Holy Prophet (s.a.w.a.). The term used in it is‘whoever is disinclined from my tradition…’ Sometimes a personis disinclined in doing a particular work. On other occasions, he is not disinclined in that deed but the conditions are inappropriate for it and the premises or foundation of that work is not provided for. Or, perhaps, he has got a more important and difficult work at hand that needs to be performed. Thus, in such cases, if a person cannot execute a task, then it will not be called as disinclination. So, if Imam-e-Zaman (a.t.f.s.) has not married, he has not disobeyed the instructions of the Holy Prophet (s.a.w.a.).

Another important point is that marriage itself or its absence is not a part of our core belief. That is, marriage of Imam-e-Zaman (a.t.f.s.) is not among the essentialities of our faith. These are particulars that are not generally covered a priori in the traditions. Rather, this is a query that is to be put to Imam-e-Zaman (a.t.f.s.) himself that did he get married after attaining maturity? Therefore, this is not something that Imam Hadi (a.s.) or Imam Askari (a.s.) or Imam Ali Ibn Abi Talib (a.s.) have stated in their sermons or traditions that our son Mahdi will get married.

Generally, the previous infallible Imams (a.s.) have not discussed the personal details. These are related to Imam-e-Zaman’s (a.t.f.s.) personal life and should be asked from him only. Even those who had the opportunity to meet Imam-e-Zaman (a.t.f.s.) during occultation had more important matters to be sought and discussed than raise queries over this issue. Fundamentally too, such trifle questions are not asked. Often we are acquainted with a person for a number of years but don’t deem it necessary to question him as to how many children you have or which family does your wife belong to?

For the seventy-four years of minor occultation(ghaibat-e-sughra) , one does not see any information or news about Imam-e-Zaman’s (a.t.f.s.) marriage, family and children, and no clue in this regard can be seen from the four special deputies either. When the main issue itself is inconsequential, then to discuss whether he’s married or unmarried does not make sense at all. Even if we assume that Imam-e-Zaman (a.t.f.s.) has married in the major occultation, then does it mean that a wife should know all the intimate details of her husband’s life? For, to act upon the tradition on the Prophet’s (s.a.w.a.) tradition concerning marriage, it is not necessary that she should be aware of all the particulars of his life.

Moreover, is it necessary that from every marriage, there should be children? Well, maybe Imam-e-Zaman (a.t.f.s.) has married a woman who cannot bear children. And even if she begot children, is it obligatory that they continue to live? It’s quite possible that they were stillborn or died some time after their birth. Let’s assume that the children survived, grew and turned into men but were unable to recognize their father with all the particulars…Is it essential, in all cases, that the children know their father completely in and out? Or, does knowing mean that it should be announced publicly?

Thus, it’s not right to think that had he been married, certainly he would have had children who would know him and also let these facts be known to the people around them. No, none of these assumptions that we have discussed above will affect our belief in Imamat in any way.

In traditions and supplications concerning Imam-e-Zaman (a.t.f.s.), one can see some talk about his children and his progeny. For instance, in Doa-e-Nudbah, it is said,“O Allah! Bless Muhammad and the progeny of Muhammad” . This sentence is not about the Holy Prophet Muhammad (s.a.w.a.) but about the last Muhammad (al-Mahdi) because it is followed by the sentence. “..And bless Muhammad, his ancestor, your Messenger, the Master, the Great. ” Hence, here the first supplication is for Imam-e-Zaman (a.t.f.s.) and the second one is for the Holy Prophet (s.a.w.a.).

In other supplications too, we find sentences like“O Allah! Grant him concerning himself, his progeny, his followers…and the leaders from his sons. [39] ” Therefore, in invocations and supplications one can find references to the children of Imam-e-Zaman (a.t.f.s.). Well, now let us see as to which century did these children belong to? Are they present in our times today? We don’t know. Let’s assume that in the fifth century, he bore children who grew and died. Or, in the eighth century again, he had some more offspring. Yes, it is not essential that if we believe that Imam-e-Zaman (a.t.f.s.) had children during the period of occultation, then they should be living in this era too.

Concerning the abode of Imam-e-Zaman’s (a.t.f.s.) children, it is possible that they are in an island. For, we have traditions, which need not be necessarily subscribed to but there’s no reason to reject them either. Somebody relates that we were traveling in a ship when it was wrecked. We prayed to Imam-e-Zaman (a.t.f.s.) when suddenly we saw a few people who saved us. Thereafter, they took us to a lush, green island, which was called too as Greenland. We noticed that the inhabitants of this island were very good looking and beautiful. It was a fantastic place from all aspects. They informed us that this place belongs to Imam-e-Zaman (a.t.f.s.). We were treated and entertained for one complete week and after bringing us to the shore, they made us board another ship, after which we could never find that place[40] .

Now, is this incident true or false? Perhaps, it may be either of the two. For, we cannot say with certainty that it is false. If we locate the narrator of this incident and find him to be a truthful and reliable person, then on what grounds can we refute his narration?

Of course, some people object that had there existed such a place, then certainly the geography experts would have found it by now and named it. We reply that this objection is not sustainable because all islands on the globe have not been discovered yet nor have all the villages on earth. A few days ago, a newspaper in Khorasan (a province in Iran) did not write that a hamlet in Khorasan was discovered that did not have any contact with Mashhad (its nearest city) for three hundred years nor did any government official ever pay a visit to them.

Anyway, this is not an essential part of our creed that if we don’t believe in it we will turn apostates. Nor do we have the right to reject a narration as being a lie or a superstition. So, there are some matters relating to the life of Imam-e-Zaman (a.t.f.s.) that we are not aware of and it is not necessary to know them either. Like we don’t know as to what he eats or wears. The clothes that are attributed to him are not necessarily a turban, cloak, and sandals. In other words, it is not obligatory for Imam-e-Zaman (a.t.f.s.) to wear a blackammamah , a cloak, a pair of yellow sandals, etc.

People have seen Imam-e-Zaman (a.t.f.s.) in the dress of the Ulama, in Arabic robe and in tribal Iraqi attire as well. The great scholar, late Shaykh Hashim Qazveeni (r.a.) of Mashhad used to say that don’t be surprised if you happen to see Imam-e-Zaman (a.t.f.s.) in modern Western outfit. Hence, it’s wrong to think that certainly and surely Imam-e-Zaman (a.t.f.s.) will have only one sort of a dress and that of a religious scholar and it is not at all obligatory or essential for us to have such a belief.

Of course, it should be known that although Imam-e-Zaman (a.t.f.s.) changes his dress but his appearance is constant and unchangeable. Thus, if we meet an old man or an infant or a blind or lame person, we can say with cent percent surety that this is not Imam-e-Zaman (a.t.f.s.). For, he is young in looks and his appearance does not change. Even in traditions one can find that the passage of time does not affect him, notwithstanding the fact that his age keeps increasing.

Vis-à-vis his residence too, it is possible that Imam-e-Zaman (a.t.f.s.) keeps changing his dwelling. That is, he spends some time in the mountains, some in the villages and yet some other time in the deserts. Sometimes, he is in Iraq, sometimes in Iran and sometimes in some other country. Hence, it is not essential to believe that Imam-e-Zaman (a.t.f.s.) always lives in Mecca. In the letter to Shaykh Mufeed (a.r.), he wrote,“Due to reasons, I have left my previous abode and have begun to live in far-off mountains. Soon, I will forsake them too and come to the deserts and then to inhabited towns and villages.”

Anyway, these particulars of his life are in no way connected to the essentialities of faith. As mentioned in traditions, Imam-e-Zaman (a.t.f.s.) lives a very normal life. That is, he sleeps, eats, and drinks. We also find in the narration of the infallible that the food of Imam-e-Zaman (a.t.f.s.) is not very delicious, fatty or made up of large portions. His dress too is not very soft and expensive[41] . This is because he has used this opportunity of longevity for excessive worship of Allah and attainment of perfection, a subject that shall be discussed exclusively at a later gathering, God willing. Then, we shall see that if Ameerul Momineen Ali (a.s.) has worshipped his Lord in such glorious style and manner in a brief life span of 63 years, how his son al-Mahdi (a.t.f.s.) must be extolling his Lord in his thousand plus years- ranging from his namaz, recitation of Quran, fasting, nightly prayer vigils, etc. If such worship and reverence are factors in human perfection (which they certainly are) then these thousand plus years of divine examination and test, must have certainly made Imam-e-Zaman (a.t.f.s.) Allah’s most perfect creature, a topic in itself that shall be discussed at its appropriate place.

The meaning and concept of Occultation (ghaibah)

One of the discussions highly misunderstood and in which most people falter on account of ignorance is the meaning and concept of occultation.

In the traditions, the concept of Hazrat Mahdi’s (a.t.f.s.) occultation is likened to that of Hazrat Yusuf (a.s.). Now let us analyze the mode of the latter’s occultation. The brothers of Hazrat Yusuf (a.s.) took him and threw him in a well. As you know, Hazrat Yusuf (a.s.) finally landed up at Egypt. His father Hazrat Yaqub (a.s.) knew that Hazrat Yusuf (a.s.) is alive but was unaware of his whereabouts. Importantly, the brothers of Hazrat Yusuf (a.s.) came to him, conversed with him but failed to recognize him while he recognized them. Narrating this situation, the Holy Quran states,

« و جاء إخوهْ يوسف فدخلوا عليهِ فَعرفهْم ‎ْ و هم لَهْ منكرون ».

“And the brothers of Yusuf (a.s.) came to him. He recognized them but they failed to recognize him. [34] ”

Traditions of the infallible declare the occultation of Imam-e-Zaman (a.t.f.s.) to be like that of Hazrat Yusuf (a.s.) i.e. Allah has put a veil between him and the people in a way that « يرونهْ و لا يعرِفوْنهْ ».

“…they see him but do not recognize him.[35] ”

In other words, just as the brothers of Hazrat Yusuf (a.s.) could not recognize him, Imam-e-Zaman (a.t.f.s.) lives among the people, they see him but cannot recognize him. We see a number of people from morning to evening on the streets but don’t know them. Or, do we recollect now as to how many people we saw yesterday on the roads?

Therefore, Imam-e-Zaman (a.t.f.s.) is not like Jinn, angel, fairy, etc. nor does he walk through a wall (like the invisible man). Incidentally, he does not always live a life with miracles nor does he claim to always walk through closed doors and walls nor does he claim to dominate minds in a way that they be unable to see him or recognize him.

From the above, we can state that the occultation of Imam-e-Zaman (a.t.f.s.) is not like that of Allah the Almighty because He is without place but Imam-e-Zaman (a.t.f.s.) does occupy space by residing in a place.

Imam-e-Zaman (a.t.f.s.) resides on this very earth of God, walks, eats, sleeps, rests and perhaps, like all other humans, is also subject to illnesses and sickness. Of course, those who have seen him earlier and recognized him, if they see him, possible might recognize him. Thus, generally, Imam-e-Zaman (a.t.f.s.) does not go to such people. Those who do not recognize him, perhaps they may see him a number of times but fail to notice him. Hence, the concept of occultation is that Imam-e-Zaman (a.t.f.s.) is without an address. We don’t know where and how he resides.

Now, as we don’t know where and how he resides, does it mean that our ignorance is the cause of his non-existence? We approach Hazrat Yaqub (a.s.) and ask him, ‘O Yaqub! Is your son alive or not?’ He (a.s.) will reply in the affirmative. ‘Will you see him in the future?’ Again, his response is positive. We question him again, ‘Where is he now?’ He will say ‘I don’t know.’ ‘What does he eat?’ ‘I don’t know.’ ‘What does he do?’ ‘I don’t know.’ Certainly, he does not know despite being a prophet the whereabouts of his son Yusuf (a.s.). For, Allah the Almighty has not granted him this knowledge.

Similarly, if we ask the brothers of Hazrat Yusuf (a.s.) concerning the whereabouts of their brother, they will reply in the negative and perhaps, might even go to the extent of saying that probably their brother is not alive. Therefore, they lied in the very presence of Hazrat Yusuf (a.s.) and hence he did not come forward to introduce himself initially[36] . There was a gap of only 20-30 years between the brothers but they could not identify him. This is the very concept of occultation[37] . Hence, at the time of reappearance, a number of people, on seeing Imam-e-Zaman (a.t.f.s.), will vouch to have seen him earlier.

From another aspect, it cannot be said that he does not have any address at all because he does have a general address. For instance, it is said to us that Imam-e-Zaman (a.t.f.s.) participates in the Haj rituals every year and during this season, he is present there as the chief of the pilgrims. He does make annual trips to Mena and Arafaat.

This is one address. Any other address? Yes, he has been seen at Karbala too and at the shrines of other Imams (a.s.), his holy ancestors. Religious scholars (ulama ) of the past have also seen him at Masjid-e-Jamkaran (near Qum). But does he always sit in Masjid-e-Jamkaran that people should come there and see him? Certainly not. Similarly, there are also possibilities of meeting him at Masjid-e-Kufa, the shrine of Ameerul Momineen (a.s.) at Najaf, Masjid-e-Sahlah (in Kufa), the Cellar (at Saamarra) and other such places, but not always.

Attention and Care of Imam-e-Zaman (a.t.f.s.) Toward the Shias

Some of the speakers, in order to make their speeches successful, swear that Imam-e-Zaman (a.t.f.s.) is present in their congregations. What is the proof of their claim? One should not make such claims with such ease and without any qualms. Yes, they must indeed talk about his attention and care (but not to make such claims). For, being present in one place is one thing and being attentive and caring is completely another thing. For example, I am sitting right here but can see the farthest end of this room and am also aware about it. If I open this window, my view will become more extensive and if I use binoculars, then my vision will certainly improve by leaps and bounds and I can even relate to you the details. Although I am not present there, but with the help of some unusual tools, my attention is focussed on it. Of course, one vision I have is that of the eyes.

Allah the Almighty has opened one of the windows of the unseen for His messengers (a.s.) and the infallible Imams (a.s.) that whenever they intend to refer to it, they can do so. But very often it happens that man does not want to know many things and as he does not have any intention of knowing a particular thing, his ignorance is not a defect in him. Rather, we can term it as voluntary ignorance. For example, if you ask me that how much change does you have. I will reply that I don’t know. Will this be called as ignorance? No because it is enough for me that I put my hand in my pocket, bring out the change, count it and let you know.

Thus, if a Prophet (a.s.) or an Imam (a.s.) says for a question that I don’t know or if they question others about something, it is because they don’t always use their knowledge of the unseen and this is certainly not their shortcoming. Only if he intends to know something but fails to do so, then it can be called as an imperfection. And if you question him that being in touch with the Almighty, how are you unaware about this matter, he will retort that He has not permitted here (to know).

The difference between Allah and His messengers (a.s.) and Imams (a.s.) is that everything is present with Allah. His knowledge is not made out of ignorance but is absolute. But the knowledge of His messengers (a.s.) and that of the Imams (a.s.) is with their intention and Allah’s permission. If He does not permit, they cannot know the answer of a particular question.

Thus, it is possible that sometimes we are under the direct vigil of Imam-e-Zaman (a.t.f.s.) and many a time, only our deeds are presented to him and he browses through them. For, it is available in traditions that the actions of the Shias are furnished before Imam-e-Zaman (a.t.f.s.). Even in this scroll of deeds, he can either cast a cursory glance or go through the details of a person’s conduct. In the letter that he wrote to Shaykh Mufeed (a.r.), Imam-e-Zaman (a.t.f.s.) declared,

« فإنّا يْحيطُ عِلمْنا بِأنبائِكُم و لا يُعزْبْ عنّا شيءٌ مِن أخبارِكُم ».

“Then surely our knowledge encompasses your news and none of your information is hidden from us. [38] ”

The word ‘your news’ encompasses the particulars and details of everybody’s actions as well as the general condition of the Shiite society. Hence, sometimes he becomes attentive toward the particulars of an individual's life and informs about its profound aspects. Thus, the knowledge of the unseen does not mean to have encompassing knowledge about everything at all times. Also, it does not imply that as Imam-e-Zaman (a.t.f.s.) is aware of us, then definitely he is present over here.

The conclusion of our discussion is that occultation means not being in a specific or known place like the occultation of Hazrat Yusuf (a.s.) or the distancing of Hazrat Yunus (a.s.) from his people. There are quite a few books in which an entire chapter is devoted to the likeness of Imam-e-Zaman’s (a.t.f.s.) occultation to that of the Prophets (a.s.). For instance, Hazrat Moosa (a.s.) was in hiding from his nation for forty days. Did he go to the skies? No, he went to the mountains. The Messenger of Islam, Hazrat Muhammad (s.a.w.a.) went in occultation. Where did he go? The people of Mecca were unaware. He went towards Medina, but neither the Medinites knew about his exact whereabouts in the vast desert and the cave in which he was not hiding nor were the Meccans aware about his precise location.

Many of the Prophets (a.s.) and Imams (a.s.) had such an occultation and when we say that Imam-e-Zaman (a.t.f.s.) is in hiding, it is in this very meaning. Anybody, who goes to perform the Haj, is more hopeful that perhaps the man sitting next to him in Mena is Imam-e-Zaman (a.t.f.s.) or that he may see him in Arafaat. Especially, as the duration of stay in Arafaat is much shorter than that in Mena, (from noon to sunset), one is almost sure that during this brief period, Imam-e-Zaman (a.t.f.s.) will certainly come and he may get the opportunity to visit him. This feeling or emotion is not found in any other venue except Arafaat, where one is sure that Allah’s proof is bound to be present there at that time.

The spirituality observed in Mena and the almost surety of the acceptance of the believers’ prayers in it is due to the supplications of Imam-e-Zaman (a.t.f.s.) there. This topic should be discussed in detail in the special discussion related to“seeing Imam-e-Zaman” (a.t.f.s.) so that in such instances, we know how we should behave in such contacts wth Imam (a.t.f.s.).

The life of Imam-e-Zaman (a.t.f.s.)

During Occultation

After the concept of occultation, let us proceed to talk about the life of Imam-e-Zaman (a.t.f.s.) during occultation. Here, the question that immediately comes to mind is, ‘Is Imam-e-Zaman (a.t.f.s.) married or not?’ Often this question comes in the guise of a doubt. That is, if he is married, then it is obvious that he must be having a wife/wives and children, leading to the exposure of his secret life and people recognizing him. For, his wife would say that my husband is so and so, his children would say, ‘our father is Imam-e-Zaman (a.t.f.s.)’, and hence, nothing would remain a secret. Therefore, his marriage contradicts his occultation.

So, if we believe that Imam-e-Zaman (a.t.f.s.) has family and children, such questions are bound to arise. But if we say that he has not married at all, it will give rise to another objection i.e. Is Imam-e-Zaman (a.t.f.s.) not a Muslim? For, the Holy Prophet (s.a.w.a.) has said,

« النّكاحْ سْنّتي فمن رُغِبُ عن سنّتي فَلَيسُ مِنّي ».

“Nikaah is from tradition (sunnah). Thus, whoever is disinclined from my tradition is not from me.”

How come even after more than a thousand year of living on this earth, he is not yet married?!

If he is married, then this doubt and if he is not married, then that doubt! Thus, when we see objections raised from both probabilities, the only conclusion that can be drawn is that Imam-e-Zaman (a.t.f.s.) does not exist at all!

To answer the above queries, first and foremost let us analyze the quoted tradition of the Holy Prophet (s.a.w.a.). The term used in it is‘whoever is disinclined from my tradition…’ Sometimes a personis disinclined in doing a particular work. On other occasions, he is not disinclined in that deed but the conditions are inappropriate for it and the premises or foundation of that work is not provided for. Or, perhaps, he has got a more important and difficult work at hand that needs to be performed. Thus, in such cases, if a person cannot execute a task, then it will not be called as disinclination. So, if Imam-e-Zaman (a.t.f.s.) has not married, he has not disobeyed the instructions of the Holy Prophet (s.a.w.a.).

Another important point is that marriage itself or its absence is not a part of our core belief. That is, marriage of Imam-e-Zaman (a.t.f.s.) is not among the essentialities of our faith. These are particulars that are not generally covered a priori in the traditions. Rather, this is a query that is to be put to Imam-e-Zaman (a.t.f.s.) himself that did he get married after attaining maturity? Therefore, this is not something that Imam Hadi (a.s.) or Imam Askari (a.s.) or Imam Ali Ibn Abi Talib (a.s.) have stated in their sermons or traditions that our son Mahdi will get married.

Generally, the previous infallible Imams (a.s.) have not discussed the personal details. These are related to Imam-e-Zaman’s (a.t.f.s.) personal life and should be asked from him only. Even those who had the opportunity to meet Imam-e-Zaman (a.t.f.s.) during occultation had more important matters to be sought and discussed than raise queries over this issue. Fundamentally too, such trifle questions are not asked. Often we are acquainted with a person for a number of years but don’t deem it necessary to question him as to how many children you have or which family does your wife belong to?

For the seventy-four years of minor occultation(ghaibat-e-sughra) , one does not see any information or news about Imam-e-Zaman’s (a.t.f.s.) marriage, family and children, and no clue in this regard can be seen from the four special deputies either. When the main issue itself is inconsequential, then to discuss whether he’s married or unmarried does not make sense at all. Even if we assume that Imam-e-Zaman (a.t.f.s.) has married in the major occultation, then does it mean that a wife should know all the intimate details of her husband’s life? For, to act upon the tradition on the Prophet’s (s.a.w.a.) tradition concerning marriage, it is not necessary that she should be aware of all the particulars of his life.

Moreover, is it necessary that from every marriage, there should be children? Well, maybe Imam-e-Zaman (a.t.f.s.) has married a woman who cannot bear children. And even if she begot children, is it obligatory that they continue to live? It’s quite possible that they were stillborn or died some time after their birth. Let’s assume that the children survived, grew and turned into men but were unable to recognize their father with all the particulars…Is it essential, in all cases, that the children know their father completely in and out? Or, does knowing mean that it should be announced publicly?

Thus, it’s not right to think that had he been married, certainly he would have had children who would know him and also let these facts be known to the people around them. No, none of these assumptions that we have discussed above will affect our belief in Imamat in any way.

In traditions and supplications concerning Imam-e-Zaman (a.t.f.s.), one can see some talk about his children and his progeny. For instance, in Doa-e-Nudbah, it is said,“O Allah! Bless Muhammad and the progeny of Muhammad” . This sentence is not about the Holy Prophet Muhammad (s.a.w.a.) but about the last Muhammad (al-Mahdi) because it is followed by the sentence. “..And bless Muhammad, his ancestor, your Messenger, the Master, the Great. ” Hence, here the first supplication is for Imam-e-Zaman (a.t.f.s.) and the second one is for the Holy Prophet (s.a.w.a.).

In other supplications too, we find sentences like“O Allah! Grant him concerning himself, his progeny, his followers…and the leaders from his sons. [39] ” Therefore, in invocations and supplications one can find references to the children of Imam-e-Zaman (a.t.f.s.). Well, now let us see as to which century did these children belong to? Are they present in our times today? We don’t know. Let’s assume that in the fifth century, he bore children who grew and died. Or, in the eighth century again, he had some more offspring. Yes, it is not essential that if we believe that Imam-e-Zaman (a.t.f.s.) had children during the period of occultation, then they should be living in this era too.

Concerning the abode of Imam-e-Zaman’s (a.t.f.s.) children, it is possible that they are in an island. For, we have traditions, which need not be necessarily subscribed to but there’s no reason to reject them either. Somebody relates that we were traveling in a ship when it was wrecked. We prayed to Imam-e-Zaman (a.t.f.s.) when suddenly we saw a few people who saved us. Thereafter, they took us to a lush, green island, which was called too as Greenland. We noticed that the inhabitants of this island were very good looking and beautiful. It was a fantastic place from all aspects. They informed us that this place belongs to Imam-e-Zaman (a.t.f.s.). We were treated and entertained for one complete week and after bringing us to the shore, they made us board another ship, after which we could never find that place[40] .

Now, is this incident true or false? Perhaps, it may be either of the two. For, we cannot say with certainty that it is false. If we locate the narrator of this incident and find him to be a truthful and reliable person, then on what grounds can we refute his narration?

Of course, some people object that had there existed such a place, then certainly the geography experts would have found it by now and named it. We reply that this objection is not sustainable because all islands on the globe have not been discovered yet nor have all the villages on earth. A few days ago, a newspaper in Khorasan (a province in Iran) did not write that a hamlet in Khorasan was discovered that did not have any contact with Mashhad (its nearest city) for three hundred years nor did any government official ever pay a visit to them.

Anyway, this is not an essential part of our creed that if we don’t believe in it we will turn apostates. Nor do we have the right to reject a narration as being a lie or a superstition. So, there are some matters relating to the life of Imam-e-Zaman (a.t.f.s.) that we are not aware of and it is not necessary to know them either. Like we don’t know as to what he eats or wears. The clothes that are attributed to him are not necessarily a turban, cloak, and sandals. In other words, it is not obligatory for Imam-e-Zaman (a.t.f.s.) to wear a blackammamah , a cloak, a pair of yellow sandals, etc.

People have seen Imam-e-Zaman (a.t.f.s.) in the dress of the Ulama, in Arabic robe and in tribal Iraqi attire as well. The great scholar, late Shaykh Hashim Qazveeni (r.a.) of Mashhad used to say that don’t be surprised if you happen to see Imam-e-Zaman (a.t.f.s.) in modern Western outfit. Hence, it’s wrong to think that certainly and surely Imam-e-Zaman (a.t.f.s.) will have only one sort of a dress and that of a religious scholar and it is not at all obligatory or essential for us to have such a belief.

Of course, it should be known that although Imam-e-Zaman (a.t.f.s.) changes his dress but his appearance is constant and unchangeable. Thus, if we meet an old man or an infant or a blind or lame person, we can say with cent percent surety that this is not Imam-e-Zaman (a.t.f.s.). For, he is young in looks and his appearance does not change. Even in traditions one can find that the passage of time does not affect him, notwithstanding the fact that his age keeps increasing.

Vis-à-vis his residence too, it is possible that Imam-e-Zaman (a.t.f.s.) keeps changing his dwelling. That is, he spends some time in the mountains, some in the villages and yet some other time in the deserts. Sometimes, he is in Iraq, sometimes in Iran and sometimes in some other country. Hence, it is not essential to believe that Imam-e-Zaman (a.t.f.s.) always lives in Mecca. In the letter to Shaykh Mufeed (a.r.), he wrote,“Due to reasons, I have left my previous abode and have begun to live in far-off mountains. Soon, I will forsake them too and come to the deserts and then to inhabited towns and villages.”

Anyway, these particulars of his life are in no way connected to the essentialities of faith. As mentioned in traditions, Imam-e-Zaman (a.t.f.s.) lives a very normal life. That is, he sleeps, eats, and drinks. We also find in the narration of the infallible that the food of Imam-e-Zaman (a.t.f.s.) is not very delicious, fatty or made up of large portions. His dress too is not very soft and expensive[41] . This is because he has used this opportunity of longevity for excessive worship of Allah and attainment of perfection, a subject that shall be discussed exclusively at a later gathering, God willing. Then, we shall see that if Ameerul Momineen Ali (a.s.) has worshipped his Lord in such glorious style and manner in a brief life span of 63 years, how his son al-Mahdi (a.t.f.s.) must be extolling his Lord in his thousand plus years- ranging from his namaz, recitation of Quran, fasting, nightly prayer vigils, etc. If such worship and reverence are factors in human perfection (which they certainly are) then these thousand plus years of divine examination and test, must have certainly made Imam-e-Zaman (a.t.f.s.) Allah’s most perfect creature, a topic in itself that shall be discussed at its appropriate place.