Alhassanain(p) Network for Heritage and Islamic Thought

Part 6: Another Meeting

Warqa posted the letter the following day and waited for Miyad to fix a date for their next meeting. A letter soon arrived and Warqa planned to meet her friend at the hospital the next day. Warqa told her grandmother she would be late in coming home and she went to the hospital directly from college. She waited a moment to calm down and then knocked on the doctor's door. Dr. Miyad met her with a bright face, and Warqa felt like crying. The doctor said, “Welcome, dear. I have missed you very much, as if I had lived with you all my life.”

“I have also suffered a lot. God knows how worried I was that you might be angry at me.”

“Why should 1?” asked Dr. Miyad. “You are free to make your own choice. Perhaps you think that my brother is not good enough for you.”

“Please don't say that. What happened was not my own decision. I was satisfied with what you told me about him.”

“What then?”

“It was my grandmother,” Warqa confessed.

“Has she given a reason?”

Warqa became confused and remained silent, but the doctor repeated her question and Warqa told her, “There is a reason.”

“A good enough reason for your refusal?”

“Yes.”

“Then I won't insist on discussing it further. Let us keep our friendship,” said Dr. Miyad.

“Yes, please. I feel quite at ease with you. I was very upset these past few days. I have many girlfriends, but you are the most trustworthy one. I have had difficult times, but never one such as giving up your friendship.”

“Forget it, and be sure of our friendship,” said Dr. Miyad reassuringly.

“Now we must continue our discussion,” said Warqa. “You promised to explain the relationship between empiricists and science.”

“What do you know about empiricists?” asked the doctor.

“They rely on observation and experiments, not on theory. They deny the role of brain and rational reasoning. Every issue should be proved through experimenting.” “Right,” said Dr. Miyad. “So we shall refer to this fact in our arguments. If a piece of iron is kept near fire, it expands, so the general rule is that fire causes the expansion of metals. This is accepted through observation of iron, but the general rule is a mental calculation. The brain produces such knowledge.”

“It is quite interesting,” noted Warqa. Dr. Miyad continued, “There is something else; the thesis and anti-thesis doctrine. Opponents never agree. This is a basic fact in mathematics and without it this science would be nullified.”

“What do you mean?”

“I mean that we cannot say that the water in this glass, for example, is both hot and cold. It is either hot or cold. We cannot say that the sun is both bright and dark at the same time, or that something is long and short.”

“What does this have to do with mathematics?”

“For instance, we say that one plus one equals two; a basic fact in this science. We cannot say one plus one equals three, it is in contradiction with the symbol meaning equal to. It is a well-known fact. So the empiricist either believes it or doesn't. If he does, is it from experimenting?”

“So it is impossible to bring opposites together.”

“Yes,” said Dr. Miyad. “Such a result is the outcome of rational reasoning, which needs no experiment. Warqa then said, “It may be the result of long experience. Opposites in the universe cannot be found together.”

“Such a thing may indicate the non-existence of opposites being together, not the probability of such an occurance. Such a thing can never be the result of experimentation.”

“What if they believe in its possibility?” asked Warqa.

“Then they might abolish the most important science: mathematics.”

Dr. Miyad was silent for several minutes to give Warqa time to think about the discussion. Warqa was interested in the subject and had listened attentively. She said, “I was in need of such information and I still need more.”

“When will you come again then?” asked Dr. Miyad. “I will come as soon as I get the chance. Now I should go home, my grandmother might be worried.

Warqa visited Dr. Miyad from time to time. One day she arrived home late and found that her grandmother was angry and demanded to know where she had been. Warqa guessed that her grandmother knew of her visits to Dr. Miyad and waited for her to say so. “Why are you asking me, grandma?” she inquired.

“Have you come directly from the college?”

Warqa did not lie, but simply replied, “No.”

“From the hospital,” said Warqa.

“I know that you see Dr. Miyad often,” said her grandmother angrily. “Admit it. I thought you were wise enough not to meet with the daughter of your father's murderer.”

Warqa said quietly, “How did you guess?”

“I asked your friends.”

“What's wrong with that? I refused the proposal of her brother, but I won't give up her friendship. I need a sister, and there is nothing wrong in that.”

“You are not interested in the girl but in her brother, who is an attractive gentleman,” her grandmother remarked.

“That is not fair! “ cried Warqa. “I have only seen him twice, quite by chance. I beg you to stop imagining things. “

The next day Miyad waited for Warqa to come, and when she saw her, she noticed how pale Warqa looked. “What is wrong?” she asked.

“Nothing. I was up late last night. Please continue with your talk.”

“You are in a hurry, it seems. Has anything happened? “

“No, nothing,” Warqa replied.

Dr. Miyad began, “The empiricists don't even believe in authenticated matters.” “What are authenticated matters?” asked Warqa.

“Matters, which are true beyond a doubt. In fact, any authentic fact needs a preceding fact and so on, until we come to a starting point. Otherwise, we can't receive any kind of knowledge.”

“How is that? “

“Suppose you want to become acquainted with a particular girl and you want to know about her conduct. Where would you get such information?

“I 'd ask her friends,” said Warqa.

“You may contact a friend of hers indirectly, through someone else. It is logical that your enquiry might end with someone you know. This is the starting point.”

“Quite right,” Warqa admitted.

“This is the case with authenticated matters. There should be a starting point well- known, with the least experimenting.”

Warqa then asked, “Can you give me an example?”

“For instance, if we say that a part of a book is smaller than the whole, someone might say: 'How do you know?' This is quite simple. Since we refer to a part, surely there must be a whole.”

“If simple facts need no experiments, since the brain comprehends then,” Warqa asked, “then why can't a person learn these facts at an early age? Why can't they be retained until old age?”

Dr. Miyad explained, “There are two types of mental faculties: reasoning comprehension and imaginary comprehension. We can perceive such things as water, flowers, gold and so on, through our senses.”

“And we can imagine unreal objects, such as a sea of milk or a mountain of mercury,” added Warqa. “Here comes the perceived information through the power of the senses. But, again, we depend on previously received information. We cannot say, for example, there is a date palm without imagining the date tree first. It depends on imaginative perception. That is why a child cannot comprehend authentic information; he cannot imagine the actual thing.”

“It is so interesting to listen to you, but I am afraid I cannot stay any longer,” said Warqa.

“We can continue tomorrow,” the doctor said.

Warqa said good-bye and left. When she reached home, her grandmother was quite upset. Warqa kissed her and said, “Please don't be angry at my seeing Dr. Miyad. I will obey all your other wishes.” Then her grandmother asked, “You will obey me in other matters?”

“Yes, except with regard to Dr. Miyad.”

“Will you swear to that? “ asked her grandmother.

Warqa was about to swear that she would when something stopped her. “I won't swear, but I do promise. That is sufficient.”

“You will keep your word of honour, won't you?” asked her grandmother.

“I will do that,” said Warqa. Her grandmother's face brightened and she kissed her granddaughter with an easy mind. She told herself, 'She has promised to obey me. I am sure she will accept her cousin's proposal. Poor man, I was the cause of the delay until now. I was waiting for Warqa to finish her studies, but he has again expressed his wish to marry her. He is rich and educated, even though he is not religious. She can guide him to the right path. When she marries, she will have no time to see Dr. Miyad.”

The next afternoon, Warqa attended some lectures and went to see Dr. Miyad again. The doctor was waiting for her at the hospital door and she greeted her, saying, “We shall go home together. I have some work to do.”

“Whose home?”

“My home, of course,” said Dr. Miyad.

“Will anyone else be there?” asked Warqa.

“No one, be sure of that. We will leave before sunset.”

“As you like,” Warqa agreed.

“It is not far; we can walk.”

They soon reached the doctor's home and she unlocked the door. It was a small home with a tidy little garden. The house furniture was simple but in good taste. Warqa asked, “Who cleans your home for you?” “I come here twice a week,” said the doctor. I usually clean it myself and arrange it for my brother.”

“Does he live alone?” Warqa asked.

“Yes, I am his only sister. We are alone in the world.” Warqa felt sorry for them. She knew that the doctor was lonely but tried to conceal it.

Warqa was deep in thought when the doctor said, “What is the matter? Won't you give me a hand?”

Warqa was happy to help her friend. When they finished their work, they sat in the shade of a tree. Warqa was looking at a small orange tree in front of her and Dr. Miyad said, “I planted that tree and I am very happy that it is bearing fruit.”

“It is nice to see plants grow, flourish and bear fruit,” Warqa commented.

“But how sad it is to see such trees uprooted by a wicked hand or a strong storm.”

“Oh yes,” agreed Warqa. “But I want to ask a question. Is it you or the seed that caused the plant to grow?”

Dr. Miyad answered, “Neither I nor the seed. Almighty Allah has done it. We are only means created by Him. He created the whole universe, and caused all things to come into existence.”

“How wise our Creator is. I don't know how some people can deny His existence and relate existence to causes other than Him, such as materialists who claim that the unceasing motion of matter has made all creatures.”

“Such people, if they think rationally, will confess that Allah has designed all life. Sometimes they agree with us on the rudiments of a subject, but they differ at the outcome,” said Dr. Miyad.

“In what ways do they agree ? “

“They, too, agree that we have not come from nothing; that there is an everlasting One Who created life. One Who is the Owner of the things that He bestows upon us. What we have cannot have come from nothing. These are matters they agree with us upon. What do we believers say?”

Warqa said, “We say Allah is the Creator.”

“The materialists claim that the everlasting motion of matter is the cause of life. One could ask them: When did it start to create countless living creatures? If it is everlasting, how, then, can it have a beginning?”

“They cannot answer that,” said Warqa.

Dr. Miyad continued, “Science says that the earth separated from the sun billions of years ago, and that it took one billion years for the earth's surface to cool.”

“That means that life on this earth had a beginning,” noted Warqa.

“Yes. Such scientific facts are undisputable. Thus, if motion is everlasting, then creation must be everlasting.”

“Otherwise, scientists could not have calculated the age of this planet, “ Warqa added. “This fact cannot be denied. But if the materialists confess that motion is not everlasting, it must be something separate from and, hence, added to matter. Then we can ask: Who has created motion? How could it create when it itself was created? How can they claim motion is the source of creation?”

Warqa asked, “Suppose they say that motion is everlasting and that matter designated the time of creation.”

“This is unacceptable,” said Dr. Miyad, “for creation is a process, the result of great Wisdom; substance is not.”

“How can a person prove that matter lacks intelligence?”

“Science has proved that it is comprised of electrical charges,” said the doctor. “Hence it cannot think or comprehend. According to our belief, it is under some influence, which causes its motion and existence.”

Warqa suggested, “They might say that the beginning of creation was postponed in order to prepare the rudiments, like a traveller who begins his journey four hours later than he intended. Maybe the matter needed time in order to create life.”

“What prevented it from starting earlier?” asked Dr. Miyad.

“Well, like the traveller who was delayed because he needed time to prepare for the journey, so life came into existence after billions of years,” said Warqa.

Dr. Miyad replied, “The answer suits the traveller, but not in the case of the universe, because it is claimed that time exists through everlasting motion. Such answers could be true if the universe actually did begin in a manner similar to that of the traveler, which would mean that motion is accidental and that time is limited; an excuse for a late start.”

“Thank you for this explanation. By the way, sometimes I hate time, because it moves so quickly, as in the case of our meetings,” laughed Warqa.

“I hope you won't be late,” said Dr. Miyad. “Let us leave now. We will come here again sometimes, just for a change.”

Part 7: Conflict

When Warqa arrived at home, her grandmother met her at the door and said, “We have visitors. Go upstairs and get ready, then come down right away.”

“Who are the visitors?”

“Mr. Mahir, a cousin of your parents.”

“What does that have to do with me?” Warqa asked.

“He is your cousin too.”

“It makes no difference to me,” said Warqa. “He is a stranger and I don't want to sit and talk with him for no reason.”

“Who said there is no reason? He is a wonderful man-educated, understanding and rich,” said Warqa's grandmother.

“That is enough for you to welcome him! “ said Warqa.

Her grandmother took hold of her and said, “I won't let you go until you promise to come down. You promised to obey me. Come on now and say 'salam'.”

“That is all,” said Warqa. She walked into the living room and saw Mr. Mahir and his mother sitting near each other, facing the door. She murmured a few words of welcome as her cousin stood up and asked her to take a seat. Her grandmother said approvingly, “Come here and sit by your cousin.”

Warqa did not move, but said politely, “I am sorry,” I have a lot of homework to do. Excuse me, good-bye.” With that, she left the room, and her grand mother became vexed and the guests confused.

Warqa ran quickly up the stairs to her room and burst into tears. She did not know how to get out of this difficult situation. She would not accept Mr. Mahir as a husband since he had loose morals and was not a committed Muslim. It was impossible for her to accept him. She decided to fight the battle, no matter how difficult it might be. An hour later, her grandmother came up to her room. She spoke gently to her, saying, “You have not behaved well today. It wasn't right to treat your cousin that way; you were hard on him, while he loves and respects you. He only wanted to introduce himself to you.”

Warqa told her, “I don't like him. He is not a committed Muslim.”

“You are mistaken,” said her grandmother. “He is a gentleman and is rich and successful. He has no relatives except his mother. Just imagine, he has three private cars!” “That is exactly why I think he is worthless! What needs would anyone have for three cars?!”

Her grandmother ignored Warqa and continued, “A few months ago, he asked for your hand in marriage. I suggested to him to wait until you finished your studies. Now that you are taking your final exams, he has renewed his request. He is ready to offer a very high dowry, in addition to a special car of your own.”

“Are you serious? “ asked Warqa. “Did you think I might agree to marry him? His wealth and his cars won't tempt me at all to sacrifice my religion.”

“What does religion have to do with it?”

“You know he is not a committed person. He does not even pray.”

“It isn't for you to judge him. He, too, has a God who will call him to account.”

“I won't marry such a person-be sure of that,” insisted Warqa.

Her grandmother persisted, “He is very respected. I know he is not a committed person, but he can't harm you. Think it over a while so you won't regret refusing him.” “I’ll never regret it,” stressed Warqa.

“If you don't get the man of your dreams, Warqa, what will you do?”

“Then I won't marry. Anyway, it is quite possible to marry the man I wish.”

“You are still a child. You should not reject your cousin's offer from sheer nonsense.” Warqa smiled bitterly and said, “Why do you think it is nonsense? I refused Sinad because you said his father killed my father. Yet he has done no harm to my father. Mr. Mahir has committed a crime against his Creator; he is an infidel who disobeys and disrespects Allah. He mocks the Hereafter. My religion is the dearest thing I have, even dearer than my father. How could I live with someone who is my enemy?” Her grandmother was quite annoyed by this time as she said, “You still speak well of Sinad? I know you have rejected Mahir because of him!”

Warqa replied, “I speak well of him because he deserves it. But to say that I have refused Mahir because of him is not true. To me, that is finished. He may be planning to marry someone else for all I know.”

“He is good and praiseworthy although he is the son of your father's murderer? Mahir is your cousin and so you should consider the matter seriously. You will do your father, as well as me, a great injustice if you refuse him.”

Warqa did not sleep well that night. The next day, she visited Dr. Miyad and she forgot about her troubles for a while. She did not tell her friend about Mahir, but listened carefully to the useful discussion. She asked, “Will you please continue where we left off last time?”

Dr. Miyad said, “You don't seem to be happy today. I am afraid you won't enjoy the subject.”

“I will enjoy it,” insisted Warqa. “I intend to forget my problems by listening to you. The best times for me are when I am learning something new.”

“Let us argue with them then,” said Dr. Miyad.

“With whom?”

“With the materialists who claim that life was created through the motion of matter, which is everlasting. We can ask them to explain the different stages of that matter and the different outcomes, while matter has only one simple stage.”

“What do you mean?”

“I mean that through chemical processes and a combination of gases, new substances may result. Through radiation, a compound substance may produce a new one. Hence, we have a chain of elements and minerals that stops at a certain stage.”

“Why does it stop?” asked Warqa.

“Well, this is the question we must answer. They claim that development is the result of a conflict between the original direction and its opposite, or through unification. For instance, through just such a process, hydrogen combines with other gases to produce various compounds.

“But the amazing thing is why doesn't all the hydrogen combine and disappear in the process? Here we come to know that there is an Everlasting, Wise Power that designed everything. Science has proved that electricity is merely negative and positive charges, therefore, it is not an intelligent source of power. It can't have created such a mighty universe as this.”

Warqa's silence prompted the doctor to ask her if anything was wrong

“Nothing at all,” replied Warqa.

“I hope you will always be strong,” Dr. Miyad said.

“With the help of Allah, I will. I feel better when I talk with you. It makes me strong.”

“But you are pale,” said the doctor. 'I’ll give you some pills. Dissolve one in a cup of water and drink it once a day.”

“Oh, I should remember that you are a physician. I think of you as a psychiatrist,” Warqa said.

“I am prouder of this than of being a doctor.”

“It is time to leave,” said Warqa. “I can't come tomorrow, I have lessons in the afternoon, so I will see you the day after tomorrow, God willing.”

“You will find me waiting for you.”

Warqa's grandmother did not discuss the subject of marriage that day. Warqa was low-spirited and tired, so she went to bed early. The next morning she got ready and left for college. At the bus stop, an expensive car stopped near her and Mr. Mahir got out of the car and came up to her. “Good morning, Warqa,” he said. “It is good to see you. Can I give you a lift?”

“No thank you, Mr. Mahir,” Warqa declined.

“Come on, get in. Are you waiting for anyone?”

“I am waiting for the bus,” Warqa said.

“How strange!” Mr. Mahir remarked. “You are waiting for a bus and refuse a ride in a car?”

His words increased her contempt for him, and Warqa turned her head away, saying, “Please don't trouble yourself. I won't get in your car.”

“There is no trouble in giving you a life,” he persisted. “It would be a pleasure for me. Consider the car as being yours and get in.”

At that moment the bus arrived and Warqa boarded it. She left Mahir bewildered by her behaviour.

When Warqa saw Dr. Miyad the following day, she felt uncomfortable and was in poor spirits. She found her friend busy cleaning the house and she tried to help the doctor, but Dr. Miyad noticed her discomfort and begged Warqa to rest on a seat in the garden, where she sat looking dejected and depressed.

“What is the matter with you?” Dr. Miyad asked.

“I am upset,” Warqa replied.

“That is obvious. But you should not take anything too seriously -be strong.”

“I am strong. But some disappointments make me tired. A cousin of my parents has recently asked me to marry him and my grandmother approves of him, since she says he is rich, young and educated.”

“Is he a good Muslim” asked Dr. Miyad.

“No, he is not. That is why I am upset. I have refused him, but my grandmother never stops bringing up the issue. He is trying to impose himself on me, and I feel as if I am at battle.”

“With whom?”

“With my grandmother and her displeasure.”

“I feared it was a war within yourself,” said Dr. Miyad.

“No, the matter is quite clear to me,” Warqa said.

“I hope so, It is better to face such a situation now then to have to tolerate it permanently,” Dr.Miyad noted.

“Do you mean as a result of marrying an unbeliever?”

“Yes, of course. Such a marriage could affect both your life now and in the Hereafter.”

“I only wish I could make my grandmother see my point of view.”

Dr. Miyad said, “She would not accept it. She believes in her own view. You should try gently to make her give up the idea.”

“But she is so determined! Warqa replied. “She won't give up, but I will continue to resist.”

“Why does she insist so? How will she benefit from such a marriage?” asked Dr. Miyad.

Warqa did not answer her. She thought her grand- mother's reason was to keep her away from her friend, Miyad, but she could not mention it. To change the subject, Warqa said, “Yes, there is a reason for everything. That is why those who deny the existence of the Creator claim that matter created itself.”

Dr. Miyad said, “Yet they sometimes agree eventually with those who believe in Almighty Allah.”

“How is that?”

“Both parties believe that the universe has been created, which means that there is some influential power behind it. They also agree that the universe is a reality, which is in contrast with what idealists believe-that is a dream or an illusion.

“They both also believe that human life depend on this Power which caused life to exist; however, both sides differ with regard to the nature of this Power.”

“Do materialists admit such a belief in their literature?” asked Warqa.

“Yes,” said the doctor. “In some of their books on religion they say: 'In fact, we must confess that we know nothing about the origin of the universe'.”

“Is this common knowledge among them?”

“Yes. The materialists claim that matter and its motion are behind creation, while we believe that Almighty Allah is,” said Dr. Miyad.

“Matter can't last forever, since it can change,” said Warqa. “The eternal, the everlasting does not change.”

“That is right. Mutable things must have a beginning and an end,” said Dr. Miyad. Warqa continued, “Physics has proved that the atom is made up of an electron and a proton, and that it can be split to produce energy. Hence, matter is not everlasting, it is a compound.”

“For argument's sake,” said Dr. Miyad, “we can ask the materialists how the first compound came into existence. Was it everlasting originally, or did its components come first?”

“One might say that its components came first,” suggested Warqa.

“In that case, there must have been a reason which caused its existence.”

Warqa then said, “Suppose one says that the parts and the whole existed simultaneously?”

“Then we must ask if these parts can be separated either by transformation or development, such as the chemical processes which break water down into oxygen and hydrogen. It is quite possible for a compound to dissolve and vanish, so it can't be everlasting. The everlasting cannot be affected. Whatsoever depends upon a cause may disappear, as in the case of the atom,” concluded Dr Miyad.

“Science has also recently proved that there is a continuous change in heat energy, which proves that the universe is not everlasting,” said Warqa.

Dr. Miyad commented, “Yes. This change in temperature proves such facts. Had the temperature remained the same, the whole universe would have suffered the same degree of heat for ages. Life would thus have been impossible.”

Warqa then said, “Through various calculations, science has proved that the universe is expanding and that it is not everlasting. Otherwise, the planets would have been

separated by unlimited spaces.” Dr. Miyad ended the conversation by adding, “The universe has been created by an everlasting Power, Almighty Allah.”

Warqa glanced at her watch and said, “I am sorry I have to leave now. I won't see you for a week. I will be preparing for the final exams.”

“I wish you success. I will be waiting for you the following week, God willing.” That week Warqa was quite busy with her studies. She thought only of her finals and she even forgot all about Mr. Mahir. She passed her exams successfully and at the end of the week she went to see Dr. Miyad, but could not find her, so she left a note saying that she would see her the next afternoon. Warqa returned home to find her grandmother happy that she had finished her studies. She kissed Warqa warmly and said, “I am still alive to see you become an engineer.”

“I have not got the results yet,” Warqa said with a smile.

“I am sure you will succeed.”

“Warqa went up to her room and found a large crystal vase filled with beautiful flowers on her table. Next to the vase was a small white box and a note on which was written: ' To Warqa, with much love...Mahir.’

Warqa knew that the gift was serious. She went downstairs and asked her grandmother, “Who brought this bouquet of flowers for me?”

“Mr. Mahir's chauffeur. He said Mr. Mahir and his mother will visit us this evening.”

“Where is his house?” Warqa asked.

“Why? I don't know where his new house is. Why do you ask?”

“So I can return his flowers,” stated Warqa.

Her grandmother was shocked and said, “You want to return the flowers?! Are you crazy? Haven't you seen the precious diamond ring in the box?”

“No, I have not looked at it, and I don't want to,” Warqa said.

“You must be mad. If you were sane, you wouldn't do such a thing. He is your cousin and your fiancé.”

“What? What have you said? Who is my fiancé?” demanded Warqa.

“Mahir!” said her grandmother.

“Since when? I never agreed to marry him.”

Her grandmother said, “You should think carefully before you reject him. He is an excellent person and would be very good for you.”

“I have made up my mind not to marry him.”

“What is wrong with him? “ her grandmother asked angrily.

“He is not a committed person,” Warqa said.

“You can guide him to the right path.”

“What if he never listens?”

“Then you can mind your own business and leave him. You don't have to share his grave, you know. You will enjoy his great wealth and he alone will suffer in Hell,” her grandmother told her.

“Then this would not be a marriage, just a business deal for exploitation-no more, no less,” Warqa objected.

“What about his gift?”

“All his gifts, cars, property and other wealth count for nothing, since he lacks religious belief. Give him back his gift and tell him to look for someone else to marry.”

“I won't do that,” replied Warqa's grandmother, “You can do it yourself if you wish to.”

That evening Mahir came alone. Warqa's grandmother welcomed him and tried to speak with him alone before Warqa came in the room. She began by saying, “Thank you so much for the gift you gave Warqa, Mr.Mahir.”

“Oh, it is nothing. Warqa is worth much more. I hope the ring fits.”

“She is still young,” Warqa's grandmother said with a sigh. “She needs to be brought round gradually.”

“How is that?”

“She has refused to try on the ring. She says she is tired from the exams.”

“She must rest, “ Mahir agreed. “I only want her agreement. I have chosen a very expensive set of diamonds to match her beauty. I have come to fix a date for the engagement.”

Confused, Warqa's grandmother said, “I will get in touch with you later. I shall persuade her to agree.”

“I am very surprised. Why does she need to be persuaded? It is a good match. It seems she is childish,” Mahir said.

“She is young, but she is also wise and prudent, thank God. She may have a different point of view, but I will make her change her mind.”

Suddenly Warqa opened the door and entered the room with the small white box in her hand. Her grandmother was upset and expected a confrontation. Warqa greeted her cousin and sat down in a chair by the door. Mahir stood up to welcome her.

Warqa spoke first, “Thank you for the flowers. They were a nice present from a cousin, but I can't accept this one.” She held out the box.

Mahir was stunned and was at a loss for words.

Finally he said, “What do you mean?”

“I mean that we are cousins, nothing else. That is enough.”

“But can't I seek a closer relation?” Mahir asked.

“No!”

“Can you tell me why? Have I done anything wrong?”

“Of course not. But it is for our own good.”

“How do you know it is good for me? “ he then asked.

“Because I cannot be a real wife for you. There is a barrier that cannot be ignored, so let us just remain cousins.”

“If you think my wealth is a barrier, be sure that it is not important to me that you are not rich. When you become my wife all my wealth will be yours.”

His words annoyed Warqa, but she tried to stay calm. She explained, “You don't understand me. I was not referring to wealth.”

“Then is it our social standing? We are both engineers.”

“Please let me finish,” Warqa said sharply.

“I am sorry, please go on,” said Mahir.

“What I mean is that the religious situation is what makes the real difference.” She sat silently for a moment. Mahir coughed to hide his confusion. Warqa's grandmother used the opportunity to say, “This is unimportant. He won't make you change your commitment, will you Mr.Mahir?”

Seeing a way out, he quickly said, “Of course, I won't prevent her from performing her religious duties. If this is her reason, there is no question of it.”

Warqa smiled bitterly and said, “In short, I would like you to answer a question: How do you view marriage?”

Mahir had not expected such a question and he hesitated and then said, “A happy life together.”

“You have not really given your opinion. To you, it is just an end in itself.”

He laughed meaninglessly and asked, “How do you view it, then?”

“It is for you to answer! “

Warqa's grandmother interrupted, “Stop this talk. He is your cousin, and that is enough.”

Warqa turned to her, saying, “At least you should understand me, even if he won't. Married life is not a business agreement or a social ritual. It is a mutual life course and a uniting of two spirits and their beliefs. Such unity cannot take place if the points of view of both sides are quite opposed. If we differ ideologically, we can't agree emotionally. This is a serious reason for marriages which fail. I don't wish to suffer in such a marriage. “

Her grandmother persisted,” You can each have your own way of life.”

Warqa said impatiently “That would be a schizophrenic situation. There would be mental disorders in such a life.”

“After marriage you may come to understand each other,” her grandmother pleaded.

“I don't think so,” said Warqa. “That would require a compromise on both sides, and I am not ready to do so. My religion is very important to me, and it should control my future.”

Mahir commented, “I don't know what religion has got to do with your future. You are an engineer with or without it. I have my career, though I am not a committed person.”

“You misunderstand me again. By the future, I mean the afterlife in the Hereafter. You have no thought of that life, while I am quite concerned about it; more than about my future career, which, however long it may be, will still be a limited one. The other life is everlasting.”

Mahir looked pale, as if her words had affected him.

In an attempt to end the dispute, Warqa's grandmother turned to her and said, “Go to your room now. We have plenty of time to settle the matter.” Warqa didn't leave the room and her grandmother insisted, “Get up and go. No more childish talk.”

Mahir laughed and said, “She is excused. She has had an unusually complicated life. I hope to give her a long and happy life of openness and freedom. Surely she is under the influence of a bad male or female acquaintance.”

Warqa's grandmother understood what he was implying and said angrily, “You should not say such things. Warqa is a good, honest girl and is well-behaved. Warqa, go up to your room.”

Warqa was vexed but said nothing. She went upstairs and sat on the edge of her bed, waiting for Mahir to leave.

Her grandmother tried to apologize for Warqa's behaviour, which made Mahir determined to win this stubborn girl who refused all of his wealth. He tried to appear patient and kind, saying, “Don't apologize, I have my own ways of getting her to agree. You can phone me if there is any progress.”

He said good-bye and left; his mind made up that he would either get her or ruin her life by tarnishing her reputation so that no one would marry her.

Part 8: A Conspiracy

Warqa felt better, since she thought she had put an end to the matter. She felt she had won that round of battle and she was in good spirits the next morning.

Her mood surprised her grandmother, who had expected her to be angry about the previous day's discussion. Warqa was anxious to see Dr. Miyad and tell her the details, but the doctor was busy with an urgent case and Warqa returned home. Her grandmother met her at the door and whispered,” Go to your room and keep quiet.”

Surprised, Warqa said, “What is the matter?”

“Sh! go up there quickly and don't come down until I call you.”

Warqa went upstairs. She was disturbed, since she did not know what was upsetting her grandmother. She looked at her watch, which seemed to be standing still.

After an hour had passed, Warqa heard the front door close and her grandmother called her. Warqa went quickly downstairs and found her grandmother sad and pale.

Warqa was terrified. “What is wrong, grandma? By God, tell me what has happened!”

“Do you know who was just here?'

“It was Mr. Hamid, the man who took away our land.”

“What did he want?”

“He wants his right to the mortgaged house. We have no papers to prove we repaid the money, since all the papers were stolen, as I told you. He said he had been waiting until you finished college. Now he wants his money, unless...” she left the sentence unfinished.

“Unless what?” asked Warqa.

“Unless you agree to marry his son. Then he would give us back the land and the house.”

“What did you tell him?”

“Allah helped me give him the right answer. I told him that you are already engaged so that he would not think about it any more.”

“How could you do that?” asked Warqa. “He will find out it is not true.”

Her grandmother told her, “Now you must agree to Mahir as soon as possible. In any case, Mahir is much better than the landlord's playboy son.”

Warqa moaned as if in pain and did not speak. After a while she said, “I won't marry Mahir. Let Mr. Hamid take everything-I don't want the land or the house. I will sacrifice all for the sake of my religion.”

Her grandmother burst into exaggerated cries of despair. She insulted Warqa, using every unkind word she knew. Warqa tried hard to calm her and then she went to her room and lay on her bed, miserable and exhausted.

The next morning, Warqa did not come downstairs as usual. Her grandmother thought she was still sleeping, so she waited for some time before going up to her room to awaken her. She went up to Warqa's bed and called her softly, but she was shocked when she touched Warqa's hand and found it was hot and she saw that Warqa was taking quick, shallow breaths. Warqa opened her eyes and looked at her grandmother, who asked her quickly, “What is wrong Warqa dear?”

“I don't know.”

“Shall l call a doctor?”

“Yes please. I don't feel well.” Her grandmother did not know who to call, and she phoned Mr. Mahir to ask him to bring a doctor. She reached him at his office and told him, “Oh Mr. Mahir, please come quickly and help Warqa. She is very sick.”

“What is the matter with her?” he asked rather indifferently.

“She is sick and needs a doctor. “

“Doctors are not in their clinics in the mornings.”

“You can find one. Not all of them work in hospitals,” Warqa's grandmother persisted.

“I am quite busy with some clients. Wait until the afternoon and if she is still sick, call me.”

Distraught, Warqa's grandmother hung up the telephone. She tried some herbal remedies, but nothing helped Warqa. That afternoon, she telephoned Mahir again, but she was told that he had gone out of town on business and would not be back until the next day. She recited some Qur'anic verses and different prayers by Warqa's beside.

In the evening Warqa's condition worsened, and her grandmother was at a loss as to what to do. She called Mahir's office, but in vain. She did not try to call anyone else, but when she saw how sick her granddaughter was, she cursed herself and said, “I have killed my granddaughter with my own hands! I must do something to save her.”

She dialed the number of the hospital and asked to speak with Dr. Miyad. The nurse who had answered the telephone told her that the doctor was asleep, but Warqa's grandmother insisted upon speaking to her. The nurse promised to give the doctor Warqa's phone number and she hung up. The telephone rang almost immediately, and

Warqa's grandmother tearfully told the doctor about Warqa's condition, begging her to come quickly to save her.

Dr. Miyad noted her address and promised to come immediately.

After a short while the doorbell rang. Warqa's grandmother, forgetting all about her hatred, opened the door for Dr. Miyad and welcomed her. She showed the door to Warqa's room and Dr. Miyad expressed grave concern for Warqa's health. “I must have assistance,” Dr. Miyad said.

“She is critically ill.”

“Where can you find another doctor at this late hour?”

“My brother is in the car outside.”

“Oh please ask him in. He may be able to save her,” Warqa's grandmother urged.

Dr. Miyad asked her brother to come in. He examined Warqa and diagnosed her sickness. They agreed that she should be taken to the hospital, but Warqa's grandmother was terrified. “Is she that sick? Is she dying? Woe to me, I have killed her!”

The doctor said, “It is vitally important that she be taken to the hospital. Won't you agree?”

“Of course I will,” said the grandmother quickly.

An ambulance was requested and it soon came. Dr. Miyad promised to take care of Warqa and so her grandmother remained at home. Dr. Miyad reassured her and said she would stay in touch by phone.

Warqa responded well to treatment but she was still unconscious. Dr. Miyad and her brother were by Warqa's bed when they heard her murmur: “It is not possible that their father is a murderer...Oh, Miyad can't be the daughter of a killer ...please, grandma, make that silly man Mahir go away... let them have the house...how can I refuse her brother, I only saw him twice...I don’t want...

Dr. Miyad looked pale and turned to her brother, “You heard what she said, didn't you?”

“Yes. It seems she had a reason for her refusal.”

“What shall we do now?” asked Miyad.

“Let her recover first and we can settle the matter later.”

Two days later Warqa was much better and Miyad was in her room when she awoke and looked around in amazement. She saw her friend, but closed her eyes again in disbelief, thinking she was dreaming. Dr. Miyad took her hand and said, “How do you feel now, dear sister?”

Warqa opened her eyes and asked weakly, “Are you really Dr. Miyad, or am I dreaming?”

“Oh no, you are not dreaming. Thank God you are well again.”

“Where is my grandmother? “

“She is at home. I told her I 'd take her place and stay with you. I will send for her now to come see you.”

“How was I brought here?” Warqa asked.

“You are tired now, so rest. I will tell you all about it tomorrow. I will go phone your grandmother now.”

“Please don't leave me alone; I am afraid.”

“You are getting well. Why are you scared?”

“I am not afraid of sickness,” Warqa explained, “I am afraid of people.”

“I won't be away for long, just a few minutes.”

At that moment the door was opened by her grandmother, who rushed toward her.

Dr. Miyad said, “She is all right and has asked about you.” The grandmother kissed her gently and Warqa asked, “How did you get here, grandma?”

“The doctor who was with Miyad the day you became ill brought me.”

Dr. Miyad was proud of her brother and said, “My brother, Sinad, is wonderful, isn't he?”

Warqa didn't understand, so she closed her eyes and said nothing.

Realization of the prophecies

In this chapter, we shall discuss whether the prophecies of the Holy Prophet (s.a.w.s.) and the infallible Imams (a.s.) concerning Hazrat Mahdi (a.t.f.s.) have occurred or not. For example, it has been prophesied that Imam-e-Zaman (a.t.f.s.) is the ninth son of Imam Husain (a.s.). Now we shall see whether this prediction has been actualised or Allah forbid, there was an element of falsehood in this statement. Here, we should refer to history.

Our subject of historical investigation is whether the birth of this promised person has taken place or not? If yes, when? Who was his father? Where was he born? In other words, we will try to find out the details of Imam-e-Zaman’s (a.t.f.s.) birth certificate. Of course, this is a partial discussion that should not be searched for in the general Islamic history. This discussion should be pursued in the life history of the Imams (a.s.), and that too, the twelfth Imam (a.t.f.s.).

Anyway, it should also be known that books of traditions compiled on this subject prove that a detailed knowledge of the birth of Prophets (a.s.) and Imams (a.s.) are not an essential part of our creed. For, it is possible that somebody believes in the basic principle of Imam-e-Zaman’s (a.t.f.s.) Imamat and also accepts his existence, but does not accept that he was born on the 15th Sha’baan. It does not weaken his belief in Imamat in any way.

The characteristics of birth are not an important subject that belief in it necessitates a series of historical references. Even for other Imams (a.s.) too, we do not have traditions dwelling in detail about the birth of all of them.

Perhaps in this regard, the least controversial and most informative is the discussion concerning Imam-e-Zaman (a.t.f.s.). Of course, for some other Imams (a.s.) too, a lot of traditions have been narrated e.g. regarding the birth of Imam Husain (a.s.) {3rd Sha’baan}, numerous quotes are available. But concerning the Holy Prophet’s (s.a.w.s.) birthday, considerable differences are found. Anyhow, regardless of such differences, it does not create any contrariety in the basic principle. Hence, we can see quite a few contrasts regarding the birth dates in the books of traditions and history. But the 15th Sha’baan is the most famous and most authentic date narrated.

The year of Imam-e-Zaman’s (a.t.f.s.) birth has been given as 255 or 256 A.H. The cause of this difference may be because in the past, history was jotted on the basis ofAbjad (arithmatcal arrangement of Arabic alphabet). In Hazrat Mahdi’s (a.t.f.s.) case, the contrariety arose due to the word “Noor ” (light) and “Nahr ” (river), the differing handwriting of historians gave birth to such variances.[25] Hence, if we read “Noor”, it will be 256 and in “Nahr”, it will be 255 A.H.

The special characteristics of Imam-e-Zaman’s (a.t.f.s.) birth gain more significance because from the time of the ninth Imam, Muhammad Taqi (a.s.), the reigning Caliphs became very sensitive on the issue of Imamat. After the martyrdom of Imam Reza (a.s.), there were uprisings by the Hashimites and other children of Imam Moosa al-Kaazim (a.s.) in different nooks and corners of Iran and other parts of the Islamic world. Splinter groups raised the banner of rebellion against the government and all were coming under one umbrella i.e. the children of Imams (a.s.). All this led to the ruling Caliphate becoming very tense, thereby causing the disintegration of Madina as the capital of the Islamic world.

It should be known that the infallible Imams (a.s.) always strove to retain Madina as the city of their residence and never desired to abandon it. For, Madina was the focal point of travel of all Muslims and was considered to be the religious and spiritual capital of the Islamic world. Notwithstanding the transfer of the political capital of the ruling caliphate, the twin holy cities of Mecca and Madina held their own as the focus (of the Muslims). Today, we don’t have any focal point like Mecca and Madina. The Shia scholars ceased to lend significance to such a centre, maybe out of grave misjudgment, or gross negligence or sheer inability of preservation.

Anyway, to the best of their ability, the Imams (a.s.) did not forsake Madina. When the Haj or Umrah pilgrims visited Madina, the Imams (a.s.) or their companions went among the pilgrims and tried to maintain contact with them.

Basically, the Abbasides were cunning hypocrites and ostentatious. From this aspect, they were far ahead of the Ummayyid Caliphs and the Ottoman rulers. Their deportation of Imam Reza (a.s.) from Madina to Khorasan under the ruse of appointing him as the crown prince was a clear poof of their deceit and trickery.

After the martyrdom of Imam Reza (a.s.), they saw to it that Imam Jawad (a.s.) also was kept away from the holy city of Madina. In this instance, the apparent excuse was to get him married to the Caliph’s daughter and hence, force him to reside in Baghdad.

Therefore, in the face of such trickery and machinations, a very formidable strategy was required to counter them, defeat their purpose and expose the designs of the Caliphs for the public. Thus, despite having a beautiful and learned wife (the Caliph’s daughter), Imam (a.s.) married a slave girl and fathered her child, an honour not granted to the daughter of Mamoon. Of course, this was a well-executed plan to defeat Mamoon’s designs and consequently, anybody who became aware of the entire scenario, realised that Imam Jawad (a.s.) did not migrate to Baghdad because of Mamoon’s daughter.

In the reign of Mutawakkil or Mo’tasim Abbasi, Imam Hadi’s (a.s.) entry in Madina was prevented outright. Initially, he (a.s.) was kept in Baghdad under surveillance; but when they noticed that he was coming into contact with his Shias even in Baghdad, he was shifted to Saamarra. Here too, the strict vigil of the government could not prevent him coming into contact with his followers. Finally, out of sheer desperation, the government shifted him to the military cantonment (which is called asAskar ) where Imam Hasan al-Askari (a.s.) was born and lived, and hence got the title of“Askari” .

Briefly, the Caliphs with all the power at their disposal, tried their best to prove as wrong the prediction of the Prophet (s.a.w.s.) regarding the Promised One, the ninth descendant of Imam Husain (a.s.). They planned to eliminate the progeny of the Imams (a.s.) and then announce that the eighth descendant of Imam Husain (a.s.) did not bear any offspring, thereby proving the prophecies to be false and fabricated. With this purpose in mind, they attempted to impose as many controls as possible on the house and family of Imam Hasan al-Askari (a.s.).

One day, Mo’tamid, the Abbaside Caliph, said to Imam Askari (a.s.), “Dear cousin, I feel sorry for you. Permit me to dispatch two slave girls to your house as domestic help.” Imam (a.s.) retorted, “We the progeny of Muhammad (s.a.w.s.), discharge our responsibilities ourselves. And I don’t have so much work that I will need your slave girls.” Despite constant pressures from the Caliph, Imam Askari (a.s.) firmly turned down his offer in order to prevent spies from entering the holy household.

Birth of Hazrat Mahdi (a.t.f.s.)

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

“One day, I went to Imam Hasan 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 Ka’bah delighted me. I picked him up in my arms. Imam Hasan 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,

« أعوذ بِاللّه السميع العُليم مِن الشّيطان الرّجيم. بِسم اللّه الرُّحمن الرُّحيم. و نُريد أن نَمْنُّ علي الّذين استُضعِفوا فِي الاَرض و نَجعلهم أئمه و نجعلهم الوارثين. و نُمكِنُّ لَهْم فِي الارض و نُريُ فرعون و هامان و جنودهما مِنهم ما كانوا يحذَرون و صلي اللّه علي محمد المصطفي و عليٍّ المرتضي و فاطمه الزهرا و الحسن و الحسين و علي بن الحسين و محمد بن علي و جعفر بن محمد و موسي بن جعفر و علي بن موسي و محمد بن علي و علي بن محمد و الحسن بن علي أبي ».

‘I seek refuge in Allah, the All-Hearing, and 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-Hasan, al-Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad and, my father Hasan Ibn Ali.

Hakeemah says, ‘We were surrounded by green birds’. Imam Hasan 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,

« جاءَ الحق و زَهق الباطِل إنُّ الباطِل كانُ زهوقاً ».

‘Truth has come and falsehood vanished. Surely, falsehood was bound to vanish. [26] ’

This was the incident of Imam-e-Zaman’s (a.t.f.s.) birth which we have supported from the books of traditions. In the past, whenever this occurrence was narrated, some skeptics objected that all the traditions about Imam-e-Zaman (a.t.f.s.) terminated at one woman and that the validity of a woman’s narration is unacceptable because her testimony is disallowed under Islamic laws. These skeptics have not realised the fact that the tradition concerning Hazrat Mahdi’s (a.t.f.s.) birth does not end at Hakeemah Khatoon. It is just the narration of the actual process of his birth that has been narrated by the mid-wife who happened to be Hakeemah Khatoon. The same applies for every newborn baby whose news is given by the mid-wife or the nurse. The question of witnesses or testimony does not arise. Moreover, traditions other than that of Hakeemah Khatoon have been narrated regarding the birth of Hazrat Mahdi (a.t.f.s.). For details, one can refer to the 51st volume of Behaar al-Anwaar and other related books on the subject.

Imam Hasan al-Askari’s (a.s.) marriage to Narjis Khatoon

The story of Narjis Khatoon and her marriage to Imam Hasan al-Askari (a.s.) has been related in the traditions thus: One day Imam Hadi (a.s.), the tenth Imam, said to one of his companions, Bishr Ibn Sulaiman, a descendant of Abu Ayyub Ansari[27] , “Considering the reputation and status you and your ancestors enjoy in Islam, I want to entrust a very important but confidential task to you.” Thereafter, Imam Hadi (a.s.) proceeded to explain to him the details of the mission, “Go to the bridge of Baghdad and await the arrival of a man who has numerous maid-slaves with him for sale. When he puts them up for sale, take this pouch of money and buy a maid with the following characteristics. If the maid refuses, hand over this letter to her and bring her along with you.” Bishr Ibn Sulaiman proceeded to the bridge of Baghdad to implement the order of his Imam. At that moment, a man passed by with a good number of slave girls, among them being the one described by Imam Hadi (a.s.). Bishr Ibn Sulaiman went ahead and offered to buy that slave girl. The man replied, ‘I give the freedom of choice to the slave girl herself if she wants to accept your offer. Go and talk to her. If she agrees, I have no objection.

Bishr Ibn Sulaiman went to the slave girl who refused the offer. On this, he handed over the letter of Imam Hadi (a.s.) to her. After reading the letter, she accepted the offer. After the amount was finalized, Bishr handed over the agreed remuneration to the seller and brought the slave girl along to Saamarra.

On the way, he asked the slave girl, ‘Do you recognise the owner of the letter? Because I think you are not an Arab but a Roman. Did you have any prior contact with the owner of the letter?’ The girl replied, ‘Had I not recognised him, I would not have agreed to this deal.’ Bishr inquired, ‘Have you seen him?’ She replied, ‘apparently no. But I am acquainted with him.’

A perplexed Bishr asked, ‘From where? How?’ The girl retorted, ‘Are you not among his Shias? Then, why are you asking such questions? Is he not an Imam? Is not your recognition about Imam Hadi (a.s.) like mine?’ Bishr queried, ‘What is your story?’ The slave girl commenced her story, ‘I am the daughter of Yashooa, the Caesar of Rome[28] . I saw Hazrat Mariam (a.s.) in a dream and through her, I became a Muslim. In my country, I was supposed to marry my cousin. But my wedding congregation was disrupted due to which I had become slightly disgruntled. That very night, the Messenger of Islam (s.a.w.a.) and Hazrat Eesa (a.s.) appeared in my dream and I became engrossed in the thought of coming to the Islamic capital. In the same dream, I saw Imam Hadi (a.s.) that he was saying, ‘In the war raging between the Muslims and your father’s army, the latter will face defeat. You make use of this opportunity, line up yourself in the queue of slave girls, and come over to Baghdad. Near the bridge of Baghdad, my representative shall come to you and hand over my letter.”

Books of traditions and history have narrated this incident[29] .

So, among the accepted facts of Imam-e-Zaman’s (a.t.f.s.) life history is that his mother was a Roman slave girl, whose name was Narjis or Sosan or Reyhana, or other names. She was given different names because of the various qualities that she possessed. Even today, if a foreign girl comes to an Islamic country in marriage, she is given an Islamic name along with her previous name.

This was the story of Narjis, the mother of Imam Mahdi (a.t.f.s.). During the 15th Sha’baan celebrations, the orators narrate this very narration of Bishr Ibn Sulaiman in detail. As stated earlier, even the inability to prove this tradition, will not harm the basic belief of Mahdaviyyat.

The Imamat of Hazrat Mahdi (a.t.f.s.) And the Minor Occultation

As stated in the previous chapter, Hazrat Mahdi (a.t.f.s.) was born on 15th Sha’baan. Imam Hasan al-Askari (a.s.) requested those involved to keep this event as a secret. From the year 255 A.H., Hazrat Mahdi (a.t.f.s.) was being nourished and nurtured in the house of his father but in a way that the ordinary folks were unaware about it.

The Introduction of Hazrat Mahdi (a.t.f.s.) to the elite among the Shias

Numerous traditions have cited that some of the companions of the Imams (a.s.) were coming to Saamarra. They used to come with various types of questions, many of them concerning Imam-e-Zaman (a.t.f.s.). Like they asked Imam Hasan al-Askari (a.s.) as to who would be the Imam after him.

To the tried and true, Imam (a.s.) gave clear and detailed explanations. Among those who referred was a person by the name Ahmed Ibn Ishaaq. Shaykh Sadooq (a.r.) in his book, “Kamaaluddin” has narrated his incident in the chapter of traditions narrated from Imam Hasan al-Askari (a.s.) in the discussion concerning Hazrat Mahdi’s (a.t.f.s.) occultation.

Ahmed Ibn Ishaaq says, “I went to Abu Muhammad Hasan Ibn Ali (a.s.) to ask him about his successor and the Imam after him. Before I could pose my query, Imam Hasan al-Askari (a.s.) said, ‘O Ahmed Ibn Ishaaq! Allah the Almighty has not left His earth without a proof since the creation of Adam (a.s.). Nor will it remain without His representative till the day of judgement.’ I said, ‘O son of Allah’s Messenger! Who is the Imam and successor after you?’ Imam Hasan al-Askari (a.s.) stood up quickly and went into a room. Later, he emerged with a three year old boy in his arms whose face shone like a full moon. Then he said, ‘Had you not enjoyed such a status and rank in front of Allah the Almighty and His Proofs (a.s.), I would not have shown my son to you.”

Sometimes, in these five years, the companions of Imam Hasan al-Askari (a.s.) attended to him and were narrating a few things to him. On these occasions, they were also inquiring from him about his successor, to which Imam Hasan al-Askari (a.s.) was replying in general. One such person was Abu al-Adyaan, whose incident is reported as under:

“I was a servant of Imam Hasan al-Askari (a.s.), and carried his letters to different cities and environs. I had the honour to attend to his service in his last illness. He (a.s.) gave the letters to me and said, ‘Go to Madaaen. Your journey will last for fifteen days. On the fifteenth day, you will return to Saamarra. Here, wails and cries from my house will greet you. You will see me in the room where corpses are given the ritual bath.’

I asked, ‘Master! In such a case, who will be the Imam after you?’ Imam Hasan al-Askari (a.s.) responded, ‘One who will ask you about the replies to my letters will be my successor.’ I requested, ‘Please provide me more details.’ Imam (a.s.) replied, ‘He will lead my funeral prayers.’ I pleaded again, ‘Please furnish more information.’ He (a.s.) retorted, ‘He will inform you about what is in the bag.’

The awe-inspiring personality of Imam Hasan al-Askari (a.s.) prevented me from further inquiry about the bag. Anyway, I took the letters to Madaaen and procured the ripostes. On the 15th day, just as Imam Hasan al-Askari (a.s.) had predicted, I entered Saamarra. Loud voices of wailing and crying echoed from the house of Imam Hasan al-Askari (a.s.). I saw Ja’far, the brother of Imam Hasan al-Askari (a.s.), standing on the door and receiving condolences and consolation from the local Shias.

I said to myself, ‘If this man is the Imam, then it will be clear that the position of Imamat has undergone change. For, I have seen him drink wine, gamble and play musical instruments.’ I went near him and offered my condolences. He did not ask me anything. Afterwards ‘Aqeed’ emerged from the house and said, ‘Master! Your brother has been shrouded. Come and lead his funeral prayers.’

Ja’far went ahead to lead the prayers. As he was about to announce theTakbeer, a young boy with a wheatish complexion, curly hair, broad teeth, shining like a brilliant moon, came out of the house. He caught hold of Ja’far’s robe and threw him aside, saying, ‘Uncle! Move aside. I am more worthy of leading the funeral prayers of my father.’

Ja’far withdrew in a corner as his face went colourless. The child went ahead to recite the prayers on his father’s dead body and buried him next to his father’s (10th Imam’s) grave. Thereafter, he turned towards me and said, ‘O Basri! Give me the replies of the letters that are with you.’ I handed the letters to him and said to myself, ‘Two prophecies are already fulfilled. Now only the third one about the contents of the bag remains.’

We were sitting when some residents of Qum arrived and asked about the condition of Imam Hasan al-Askari (a.s.). When they were informed about his demise, they inquired about the Imam after him.

People guided them towards Ja’far Ibn Ali. They saluted him and offered their condolences. They wanted to know from him about the money that they had brought along with themselves, to whom did it belong and how much? Ja’far stood up from his place, and while gathering his clothes, he said, ‘They expect me to know the unseen.’

Afterwards, a servant emerged from the house of Imam Hasan al-Askari (a.s.) and announced, ‘The letters of so and so are in your possession. You also have a bag containing a thousand dinars. Of which, only ten dinars are pure. They gave the letters and money to this servant saying, ‘The one who has sent you must be an Imam.[30] ’

The story of this man has also been recorded in books of traditions. It should be borne in mind, as stated earlier, these are the particulars of an individual and one should not expect to search for these in general books of history or even Islamic history. For, these are personal matters and if a few traditions are available in this regard, we simply accept them.

Anyway, we repeatedly emphasize that our basic belief vis-à-vis the existence of Imam-e-Zaman (a.t.f.s.) is not related to these traditions. If someone refuses to accept these traditions as true and correct, we will reply, ‘Well, what is the basis of your rejection? For, the onus is on you to prove the falsity of these traditions. Even if we assume the above tradition to be false and unacceptable, yet the basic belief remains unharmed and unaffected on account of the numerous consecutive traditions narrated concerning the twelfth Imam (a.t.f.s.). Now, when the basic belief remains unharmed, and the discussion is from the aspect of belief itself, and moreover, there is no proof to refute a tradition or to establish its absence, we shall narrate traditions while maintaining our stand that this is just a narration and only a part of the general history.

Steps taken by the Caliph to Arrest Hazrat Mahdi (a.t.f.s.)

Due to the funeral prayers led by Hazrat Mahdi (a.t.f.s.) and the instigation of Ja’far, the government became very sensitive. The Caliph Mo’tamid used all possible steps to gain access to and arrest Imam-e-Zaman (a.t.f.s.). The commanders of the Caliph swooped on the house of Imam Hasan al-Askari (a.s.). They searched it in and out but to no avail. Instead, they began plundering the house. Perhaps, while they were busy pillaging, Imam-e-Zaman (a.t.f.s.) took the opportunity and fled, to escape captivity.

After this episode, the Abbaside government became busy with its internal problems. The incidents of Yaqoob al-Laith, Saaheb al-Zanj, etc. took place, which occupied their attention to such an extent that they really could not bother about Imam-e-Zaman (a.t.f.s.). During the reign of Mo’tazid, another event occurred that is worth reading.

Mo’tazid dispatched three officers to Imam al-Askari’s (a.s.) house. The orders were clear- behead anybody you find among the males and get their heads to the court as souvenirs. Rasheeq Maarzaani, one of the three selected officers, narrates the incident thus:

As per the orders, we attacked the house…We saw a room so huge as if it was an ocean. At the end of the room, there was a straw mat spread on water. On the mat, a man with a handsome visage and awe-inspiring dignity sat performing namaz and did not pay any heed to our presence. Ahmed Ibn Abdullah (one of us) went ahead with the intention of entering the room but was drowned. He struggled to survive inside the water and waved at us vigorously so that we may extend our hands to pull him out, but to no avail. The second one among us also attempted to enter the room and met with the same fate. I was left standing alone, perplexed and confused. I pleaded with the owner of house,‘I seek pardon from Allah and from you. By Allah! I don’t know what’s happening and whom I have approached. I seek repentance from Allah. ’ He did not pay heed to my talks at all and was engrossed in his own work. I got scared and returned.

After the failure of this attempt, Mo’tazid sent more officers with the same orders. When they reached the house, they heard somebody reciting the Holy Quran in the cellar (sardaab ). They surrounded the cellar to prevent anybody from escaping. Thereafter, Imam-e-Zaman (a.t.f.s.) emerged from the cellar right in front of all those present. Miraculously, with Allah’s permission, the commander could not see him and hence behaved as if nothing had happened. For others, the silence and non-objection of the commander was a tacit approval and consequently, they too did not protest or demur. It was too late when they realised as to what had actually occurred[31] .

The Cellar (Sardaab)

This is an issue about which there are a lot of misconceptions. A few Sunni biased scholars in order to denounce the Shias have also misused these misinterpretations. Therefore, it is essential that we throw more light on this issue.

It should be known that the cellar was the residence of three Imams (a.s.) viz. Imam Hadi (a.s.), Imam Hasan al-Askari (a.s.) and Imam-e-Zaman (a.t.f.s.) himself. Incidentally, this house was the personal residence of Imam-e-Zaman (a.t.f.s.). For, it is unanimously accepted by the historians that none of the Imams (a.s.) had an underground residence in Saamarra. Even for the house of Ameerul Momineen Ali Ibn Abi Taalib (a.s.), we cannot state its precise location with certainty, either in Madina or Kufa. Some say it’s inBaab-e-Jibraeel but its very general place. But for the cellar of Samarra, it was believed in the long duration of one thousand four hundred years, that it was the abode of Imam Hasan al-Askari (a.t.f.s.). Due to this reason alone, the cellar at Saamarra is a holy place for us.

It is an established fact that Imam-e-Zaman (a.t.f.s.) did not sink in the cellar’s wall nor did its earth swallow him. He did not disappear like the Jinn from the human eyes nor did he fly to the skies in the form of angels. Just as the Holy Prophet (s.a.w.a.) had become invisible for the Meccan polytheists at the time of emigration, similarly Imam-e-Zaman (a.t.f.s.) emerged from the cellar but the Caliph’s men were unable to see him (of course with Allah’s permission).

From the time of Imam Hadi (a.s.) and Imam Hasan al-Askari (a.s.), a person was appointed in Baghdad who acted as the representative of the two Imams (a.s.). Later, on the command of Imam Hasan al-Askari (a.s.) and Imam-e-Zaman (a.t.f.s.), he also became the special deputy of the latter in Baghdad. The general Shias were unaware and uninformed of the exact location of Imam-e-Zaman (a.t.f.s.). The special representative was a narrator of traditions and a majestic scholar, at the same time being an ordinary businessman involved in selling oils.

Of course being a narrator of traditions is an important position from the aspect of knowledge and relation of traditions. But this special deputy did not possess the customary appearance of a religious scholar. He was a businessman selling oils that answered by the name of “Usman Ibn Saeed Amri” and knew the exact residence of Imam-e-Zaman (a.t.f.s.). Quite often, Hazrat Mahdi (a.t.f.s.) was either in his house, some other close companions, or his proximate relatives. In reality, Imam-e-Zaman (a.t.f.s.) became invisible from the eyes of the people in this very meaning.

In the compound of Imam-e-Zaman’s (a.t.f.s.) house, there was a well from which he drew water. Apart from its function of providing water, the aforementioned well does not have any significance in our traditions. Thus, those who visit Saamarra, take the mud of this well (astabarruk ), throw a letter in it, or think that an Arab is still sitting on the edge of the well with his sword hidden inside his robe, so that whenever Imam-e-Zaman (a.t.f.s.) emerges, he would kill him. All these are talks of stupidity, emanating from the foolishness of a Sunni. Worse is the one who believes that the Arab is still sitting over there waiting to kill Imam-e-Zaman (a.t.f.s.) or that he is living inside the well or that he was swallowed by the wall of the cellar.

We don’t believe in the Imam-e-Zaman (a.t.f.s.) who is living inside the well or is swallowed by the cellar’s wall. But we respect the cellar only and only because it was the place of worship for three Imams (a.s.) and because in the length of one thousand four hundred years, Imam-e-Zaman (a.t.f.s.) has visited it a number of times and was his personal residence for a considerable period of time. Thus, even today when a person visits the cellar, he feels that he is the guest of Hazrat Mahdi (a.t.f.s.). Finally, if the Shias revere the cellar, it is because of theowner of the house and not because of the story of the well or any other such absurdity.

Commencement of the Minor Occultation (Ghaibat-e-Sughra)

The minor occultation commenced from the year 260 A.H. Why the minor occultation? Perhaps because its duration is shorter or maybe because there was a link between Imam (a.s.) and the people. During this era, Usman Ibn Saeed Amri (r.a.) took many people to the service of Imam-e-Zaman (a.t.f.s.) and brought the replies of numerous letters from Imam (a.s.) to them. Therefore, those Shias, who were inclined to get some information from Imam-e-Zaman (a.t.f.s.) and desired to forward their queries to him, almost had a direct contact with him (a.t.f.s.). That is, they got their religious queries answered through minimum links and on numerous occasions through Imam’s letters and signatures.

In this period, it was prohibited to utter the name of Imam-e-Zaman (a.t.f.s.). Why? Because it created some problems and difficulties for the Shias and hence, they remembered him by the title of “Saahebuz Zamaan”.

Thus, for the Shias, it was forbidden to take the name of Imam (a.s.), which was the same as the name of the Messenger of Allah (s.a.w.a.). Quite a few jurists considered this edict to be applicable till date. The reason they cite is that when something is declared to be illegal, it continues to be so, till the promulgator who has issued the legislation, lifts the restriction. And in this case, its illegality has not yet been removed.

Some other jurists are of the view that this restriction was confined to the era of the minor occultation, when Imam-e-Zaman (a.t.f.s.) was subject to danger. But presently, it has been revised and they don’t regard uttering the name of Imam-e-Zaman (a.t.f.s.) in this time asharaam (forbidden). This restriction was applicable only in olden times when even in the books his name was written asM-H-M-D .

The Special Deputies of Hazrat Mahdi (a.t.f.s.)

Usman Ibn Saeed was the special deputy for duration of two and a half years. After his demise, as per the advice of Imam-e-Zaman (a.t.f.s.), his son Muhammad Ibn Usman was raised to the state of deputyship. A reliable narrator of Imamite traditions, he remained in this coveted position for a period of thirty-five years and executed his responsibilities.

After him, an Iranian from the renowned family of Nawbakht, Husain Ibn Rauh Nawbakhti, became the special deputy and continued to be so for duration of twenty years.

Ali Ibn Muhammad Samori or Seymouri, an inhabitant of Saamarra, followed Husain Ibn Ruh on the advice of Imam-e-Zaman (a.t.f.s.) and the recommendation of Husain Ibn Ruh.

The era of special deputyship of these four lasted till the year 329 A.H. Of course, apart from these four special deputies, Imam-e-Zaman (a.t.f.s.) did have deputies and representatives in far-flung Islamic cities and towns but these formed the core of representation. These representatives were either appointed by Husain Ibn Ruh and his ilk or some times by Imam-e-Zaman (a.t.f.s.) directly but ultimately, had to act through any of these four special representatives.

From among this second line of deputies, there was one in Qum who abused his position after being in it for some time. Although he was a directly appointed representative of Imam-e-Zaman (a.t.f.s.), yet this appointment did not render him an infallible. Finally, he misused his status and attributed lies and falsity to Imam-e-Zaman (a.t.f.s.). He put the people’s wealth and property to personal use. Consequently, Husain Ibn Ruh received a signed letter from Imam-e-Zaman (a.t.f.s.) cursing this deputy. His name was “Muhammad Ibn Ali Shalmaghani”, who was based in Qum and was conferred with special deputyship. Apart from him, there were a couple of other people who were rejected by Imam-e-Zaman (a.t.f.s.) after being appointed as deputies.

In the preface of the book “Kalemah al-Imam al-Mahdi”[32] , a brief history of the deputies has been jotted and a list of fifteen people has been mentioned, who were appointed by Imam-e-Zaman (a.t.f.s.) directly. Of course, these fifteen did not bear the same position as the four special representatives and hence, in common understanding, it is famous that the special deputies were only four in number.

Six days prior to his death, the fourth special deputy, Ali Ibn Muhammad Seymouri (a.r.) received a signed letter (tawqee) from Imam-e-Zaman (a.t.f.s.), reminding him of a few things. This letter is quite well known and has been recorded in quite a few books with explanations.

«بسم الله الرحمن الرحيم. يا علي بن محمد السُّمري, أعظم الله أجر إخوانك فيك فانّك ميت ما بينك و بين أيام, فاجمع أمرك و لا توص إلي أحد فيقوم مقامك بعد وفاتك, فقد وقعت الغيبه التّامه فلا ظهور إلا بعد إذن الله تعالي ذكره. و ذلك بعد طول الأمد و قسوه القلوب و امتلاء الأرض جورا. و سيأتي من شيعتي من يدعي المشاهده. ألا فمن ادعي المشاهده قبل خروج السفياني و الصيحه فهو كذّاب مفتر. و لا حول و لا قوه إلّا بالله العلي العظيم »

“O Ali Ibn Muhammad Seymouri! May Allah increase the reward of your brothers concerning you? You will die after six days. Now, you don’t appoint anybody as your successor for special deputyship because the door of representation now stands closed and the major occultation shall begin. The reappearance will not occur except by the order and permission of Allah. This reappearance will take place only after the earth becomes replete with injustice, oppression, and the hardening of hearts. Beware! Soon there will be a number of my Shias who will claim to meet me. Anybody who makes such a claim before the emergence of Sufyani and the heavenly shriek is a liar and a deceiver. There is no power and strength except that of Allah. [33] ”

In this letter, mention has been made of the prolongation of the major occultation, the shutting of the door of representation, and the fact that anybody claiming to meet Imam (a.s.) at will, is a liar and a cheat. Six days after the receipt of this letter, Ali Ibn Muhammad (a.r.) completed his pending tasks, made his will and expired.

This was the brief history of the minor occultation till the commencement of the major one, which began when Imam-e-Zaman’s (a.t.f.s.) age was seventy-four.

Realization of the prophecies

In this chapter, we shall discuss whether the prophecies of the Holy Prophet (s.a.w.s.) and the infallible Imams (a.s.) concerning Hazrat Mahdi (a.t.f.s.) have occurred or not. For example, it has been prophesied that Imam-e-Zaman (a.t.f.s.) is the ninth son of Imam Husain (a.s.). Now we shall see whether this prediction has been actualised or Allah forbid, there was an element of falsehood in this statement. Here, we should refer to history.

Our subject of historical investigation is whether the birth of this promised person has taken place or not? If yes, when? Who was his father? Where was he born? In other words, we will try to find out the details of Imam-e-Zaman’s (a.t.f.s.) birth certificate. Of course, this is a partial discussion that should not be searched for in the general Islamic history. This discussion should be pursued in the life history of the Imams (a.s.), and that too, the twelfth Imam (a.t.f.s.).

Anyway, it should also be known that books of traditions compiled on this subject prove that a detailed knowledge of the birth of Prophets (a.s.) and Imams (a.s.) are not an essential part of our creed. For, it is possible that somebody believes in the basic principle of Imam-e-Zaman’s (a.t.f.s.) Imamat and also accepts his existence, but does not accept that he was born on the 15th Sha’baan. It does not weaken his belief in Imamat in any way.

The characteristics of birth are not an important subject that belief in it necessitates a series of historical references. Even for other Imams (a.s.) too, we do not have traditions dwelling in detail about the birth of all of them.

Perhaps in this regard, the least controversial and most informative is the discussion concerning Imam-e-Zaman (a.t.f.s.). Of course, for some other Imams (a.s.) too, a lot of traditions have been narrated e.g. regarding the birth of Imam Husain (a.s.) {3rd Sha’baan}, numerous quotes are available. But concerning the Holy Prophet’s (s.a.w.s.) birthday, considerable differences are found. Anyhow, regardless of such differences, it does not create any contrariety in the basic principle. Hence, we can see quite a few contrasts regarding the birth dates in the books of traditions and history. But the 15th Sha’baan is the most famous and most authentic date narrated.

The year of Imam-e-Zaman’s (a.t.f.s.) birth has been given as 255 or 256 A.H. The cause of this difference may be because in the past, history was jotted on the basis ofAbjad (arithmatcal arrangement of Arabic alphabet). In Hazrat Mahdi’s (a.t.f.s.) case, the contrariety arose due to the word “Noor ” (light) and “Nahr ” (river), the differing handwriting of historians gave birth to such variances.[25] Hence, if we read “Noor”, it will be 256 and in “Nahr”, it will be 255 A.H.

The special characteristics of Imam-e-Zaman’s (a.t.f.s.) birth gain more significance because from the time of the ninth Imam, Muhammad Taqi (a.s.), the reigning Caliphs became very sensitive on the issue of Imamat. After the martyrdom of Imam Reza (a.s.), there were uprisings by the Hashimites and other children of Imam Moosa al-Kaazim (a.s.) in different nooks and corners of Iran and other parts of the Islamic world. Splinter groups raised the banner of rebellion against the government and all were coming under one umbrella i.e. the children of Imams (a.s.). All this led to the ruling Caliphate becoming very tense, thereby causing the disintegration of Madina as the capital of the Islamic world.

It should be known that the infallible Imams (a.s.) always strove to retain Madina as the city of their residence and never desired to abandon it. For, Madina was the focal point of travel of all Muslims and was considered to be the religious and spiritual capital of the Islamic world. Notwithstanding the transfer of the political capital of the ruling caliphate, the twin holy cities of Mecca and Madina held their own as the focus (of the Muslims). Today, we don’t have any focal point like Mecca and Madina. The Shia scholars ceased to lend significance to such a centre, maybe out of grave misjudgment, or gross negligence or sheer inability of preservation.

Anyway, to the best of their ability, the Imams (a.s.) did not forsake Madina. When the Haj or Umrah pilgrims visited Madina, the Imams (a.s.) or their companions went among the pilgrims and tried to maintain contact with them.

Basically, the Abbasides were cunning hypocrites and ostentatious. From this aspect, they were far ahead of the Ummayyid Caliphs and the Ottoman rulers. Their deportation of Imam Reza (a.s.) from Madina to Khorasan under the ruse of appointing him as the crown prince was a clear poof of their deceit and trickery.

After the martyrdom of Imam Reza (a.s.), they saw to it that Imam Jawad (a.s.) also was kept away from the holy city of Madina. In this instance, the apparent excuse was to get him married to the Caliph’s daughter and hence, force him to reside in Baghdad.

Therefore, in the face of such trickery and machinations, a very formidable strategy was required to counter them, defeat their purpose and expose the designs of the Caliphs for the public. Thus, despite having a beautiful and learned wife (the Caliph’s daughter), Imam (a.s.) married a slave girl and fathered her child, an honour not granted to the daughter of Mamoon. Of course, this was a well-executed plan to defeat Mamoon’s designs and consequently, anybody who became aware of the entire scenario, realised that Imam Jawad (a.s.) did not migrate to Baghdad because of Mamoon’s daughter.

In the reign of Mutawakkil or Mo’tasim Abbasi, Imam Hadi’s (a.s.) entry in Madina was prevented outright. Initially, he (a.s.) was kept in Baghdad under surveillance; but when they noticed that he was coming into contact with his Shias even in Baghdad, he was shifted to Saamarra. Here too, the strict vigil of the government could not prevent him coming into contact with his followers. Finally, out of sheer desperation, the government shifted him to the military cantonment (which is called asAskar ) where Imam Hasan al-Askari (a.s.) was born and lived, and hence got the title of“Askari” .

Briefly, the Caliphs with all the power at their disposal, tried their best to prove as wrong the prediction of the Prophet (s.a.w.s.) regarding the Promised One, the ninth descendant of Imam Husain (a.s.). They planned to eliminate the progeny of the Imams (a.s.) and then announce that the eighth descendant of Imam Husain (a.s.) did not bear any offspring, thereby proving the prophecies to be false and fabricated. With this purpose in mind, they attempted to impose as many controls as possible on the house and family of Imam Hasan al-Askari (a.s.).

One day, Mo’tamid, the Abbaside Caliph, said to Imam Askari (a.s.), “Dear cousin, I feel sorry for you. Permit me to dispatch two slave girls to your house as domestic help.” Imam (a.s.) retorted, “We the progeny of Muhammad (s.a.w.s.), discharge our responsibilities ourselves. And I don’t have so much work that I will need your slave girls.” Despite constant pressures from the Caliph, Imam Askari (a.s.) firmly turned down his offer in order to prevent spies from entering the holy household.

Birth of Hazrat Mahdi (a.t.f.s.)

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

“One day, I went to Imam Hasan 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 Ka’bah delighted me. I picked him up in my arms. Imam Hasan 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,

« أعوذ بِاللّه السميع العُليم مِن الشّيطان الرّجيم. بِسم اللّه الرُّحمن الرُّحيم. و نُريد أن نَمْنُّ علي الّذين استُضعِفوا فِي الاَرض و نَجعلهم أئمه و نجعلهم الوارثين. و نُمكِنُّ لَهْم فِي الارض و نُريُ فرعون و هامان و جنودهما مِنهم ما كانوا يحذَرون و صلي اللّه علي محمد المصطفي و عليٍّ المرتضي و فاطمه الزهرا و الحسن و الحسين و علي بن الحسين و محمد بن علي و جعفر بن محمد و موسي بن جعفر و علي بن موسي و محمد بن علي و علي بن محمد و الحسن بن علي أبي ».

‘I seek refuge in Allah, the All-Hearing, and 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-Hasan, al-Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad and, my father Hasan Ibn Ali.

Hakeemah says, ‘We were surrounded by green birds’. Imam Hasan 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,

« جاءَ الحق و زَهق الباطِل إنُّ الباطِل كانُ زهوقاً ».

‘Truth has come and falsehood vanished. Surely, falsehood was bound to vanish. [26] ’

This was the incident of Imam-e-Zaman’s (a.t.f.s.) birth which we have supported from the books of traditions. In the past, whenever this occurrence was narrated, some skeptics objected that all the traditions about Imam-e-Zaman (a.t.f.s.) terminated at one woman and that the validity of a woman’s narration is unacceptable because her testimony is disallowed under Islamic laws. These skeptics have not realised the fact that the tradition concerning Hazrat Mahdi’s (a.t.f.s.) birth does not end at Hakeemah Khatoon. It is just the narration of the actual process of his birth that has been narrated by the mid-wife who happened to be Hakeemah Khatoon. The same applies for every newborn baby whose news is given by the mid-wife or the nurse. The question of witnesses or testimony does not arise. Moreover, traditions other than that of Hakeemah Khatoon have been narrated regarding the birth of Hazrat Mahdi (a.t.f.s.). For details, one can refer to the 51st volume of Behaar al-Anwaar and other related books on the subject.

Imam Hasan al-Askari’s (a.s.) marriage to Narjis Khatoon

The story of Narjis Khatoon and her marriage to Imam Hasan al-Askari (a.s.) has been related in the traditions thus: One day Imam Hadi (a.s.), the tenth Imam, said to one of his companions, Bishr Ibn Sulaiman, a descendant of Abu Ayyub Ansari[27] , “Considering the reputation and status you and your ancestors enjoy in Islam, I want to entrust a very important but confidential task to you.” Thereafter, Imam Hadi (a.s.) proceeded to explain to him the details of the mission, “Go to the bridge of Baghdad and await the arrival of a man who has numerous maid-slaves with him for sale. When he puts them up for sale, take this pouch of money and buy a maid with the following characteristics. If the maid refuses, hand over this letter to her and bring her along with you.” Bishr Ibn Sulaiman proceeded to the bridge of Baghdad to implement the order of his Imam. At that moment, a man passed by with a good number of slave girls, among them being the one described by Imam Hadi (a.s.). Bishr Ibn Sulaiman went ahead and offered to buy that slave girl. The man replied, ‘I give the freedom of choice to the slave girl herself if she wants to accept your offer. Go and talk to her. If she agrees, I have no objection.

Bishr Ibn Sulaiman went to the slave girl who refused the offer. On this, he handed over the letter of Imam Hadi (a.s.) to her. After reading the letter, she accepted the offer. After the amount was finalized, Bishr handed over the agreed remuneration to the seller and brought the slave girl along to Saamarra.

On the way, he asked the slave girl, ‘Do you recognise the owner of the letter? Because I think you are not an Arab but a Roman. Did you have any prior contact with the owner of the letter?’ The girl replied, ‘Had I not recognised him, I would not have agreed to this deal.’ Bishr inquired, ‘Have you seen him?’ She replied, ‘apparently no. But I am acquainted with him.’

A perplexed Bishr asked, ‘From where? How?’ The girl retorted, ‘Are you not among his Shias? Then, why are you asking such questions? Is he not an Imam? Is not your recognition about Imam Hadi (a.s.) like mine?’ Bishr queried, ‘What is your story?’ The slave girl commenced her story, ‘I am the daughter of Yashooa, the Caesar of Rome[28] . I saw Hazrat Mariam (a.s.) in a dream and through her, I became a Muslim. In my country, I was supposed to marry my cousin. But my wedding congregation was disrupted due to which I had become slightly disgruntled. That very night, the Messenger of Islam (s.a.w.a.) and Hazrat Eesa (a.s.) appeared in my dream and I became engrossed in the thought of coming to the Islamic capital. In the same dream, I saw Imam Hadi (a.s.) that he was saying, ‘In the war raging between the Muslims and your father’s army, the latter will face defeat. You make use of this opportunity, line up yourself in the queue of slave girls, and come over to Baghdad. Near the bridge of Baghdad, my representative shall come to you and hand over my letter.”

Books of traditions and history have narrated this incident[29] .

So, among the accepted facts of Imam-e-Zaman’s (a.t.f.s.) life history is that his mother was a Roman slave girl, whose name was Narjis or Sosan or Reyhana, or other names. She was given different names because of the various qualities that she possessed. Even today, if a foreign girl comes to an Islamic country in marriage, she is given an Islamic name along with her previous name.

This was the story of Narjis, the mother of Imam Mahdi (a.t.f.s.). During the 15th Sha’baan celebrations, the orators narrate this very narration of Bishr Ibn Sulaiman in detail. As stated earlier, even the inability to prove this tradition, will not harm the basic belief of Mahdaviyyat.

The Imamat of Hazrat Mahdi (a.t.f.s.) And the Minor Occultation

As stated in the previous chapter, Hazrat Mahdi (a.t.f.s.) was born on 15th Sha’baan. Imam Hasan al-Askari (a.s.) requested those involved to keep this event as a secret. From the year 255 A.H., Hazrat Mahdi (a.t.f.s.) was being nourished and nurtured in the house of his father but in a way that the ordinary folks were unaware about it.

The Introduction of Hazrat Mahdi (a.t.f.s.) to the elite among the Shias

Numerous traditions have cited that some of the companions of the Imams (a.s.) were coming to Saamarra. They used to come with various types of questions, many of them concerning Imam-e-Zaman (a.t.f.s.). Like they asked Imam Hasan al-Askari (a.s.) as to who would be the Imam after him.

To the tried and true, Imam (a.s.) gave clear and detailed explanations. Among those who referred was a person by the name Ahmed Ibn Ishaaq. Shaykh Sadooq (a.r.) in his book, “Kamaaluddin” has narrated his incident in the chapter of traditions narrated from Imam Hasan al-Askari (a.s.) in the discussion concerning Hazrat Mahdi’s (a.t.f.s.) occultation.

Ahmed Ibn Ishaaq says, “I went to Abu Muhammad Hasan Ibn Ali (a.s.) to ask him about his successor and the Imam after him. Before I could pose my query, Imam Hasan al-Askari (a.s.) said, ‘O Ahmed Ibn Ishaaq! Allah the Almighty has not left His earth without a proof since the creation of Adam (a.s.). Nor will it remain without His representative till the day of judgement.’ I said, ‘O son of Allah’s Messenger! Who is the Imam and successor after you?’ Imam Hasan al-Askari (a.s.) stood up quickly and went into a room. Later, he emerged with a three year old boy in his arms whose face shone like a full moon. Then he said, ‘Had you not enjoyed such a status and rank in front of Allah the Almighty and His Proofs (a.s.), I would not have shown my son to you.”

Sometimes, in these five years, the companions of Imam Hasan al-Askari (a.s.) attended to him and were narrating a few things to him. On these occasions, they were also inquiring from him about his successor, to which Imam Hasan al-Askari (a.s.) was replying in general. One such person was Abu al-Adyaan, whose incident is reported as under:

“I was a servant of Imam Hasan al-Askari (a.s.), and carried his letters to different cities and environs. I had the honour to attend to his service in his last illness. He (a.s.) gave the letters to me and said, ‘Go to Madaaen. Your journey will last for fifteen days. On the fifteenth day, you will return to Saamarra. Here, wails and cries from my house will greet you. You will see me in the room where corpses are given the ritual bath.’

I asked, ‘Master! In such a case, who will be the Imam after you?’ Imam Hasan al-Askari (a.s.) responded, ‘One who will ask you about the replies to my letters will be my successor.’ I requested, ‘Please provide me more details.’ Imam (a.s.) replied, ‘He will lead my funeral prayers.’ I pleaded again, ‘Please furnish more information.’ He (a.s.) retorted, ‘He will inform you about what is in the bag.’

The awe-inspiring personality of Imam Hasan al-Askari (a.s.) prevented me from further inquiry about the bag. Anyway, I took the letters to Madaaen and procured the ripostes. On the 15th day, just as Imam Hasan al-Askari (a.s.) had predicted, I entered Saamarra. Loud voices of wailing and crying echoed from the house of Imam Hasan al-Askari (a.s.). I saw Ja’far, the brother of Imam Hasan al-Askari (a.s.), standing on the door and receiving condolences and consolation from the local Shias.

I said to myself, ‘If this man is the Imam, then it will be clear that the position of Imamat has undergone change. For, I have seen him drink wine, gamble and play musical instruments.’ I went near him and offered my condolences. He did not ask me anything. Afterwards ‘Aqeed’ emerged from the house and said, ‘Master! Your brother has been shrouded. Come and lead his funeral prayers.’

Ja’far went ahead to lead the prayers. As he was about to announce theTakbeer, a young boy with a wheatish complexion, curly hair, broad teeth, shining like a brilliant moon, came out of the house. He caught hold of Ja’far’s robe and threw him aside, saying, ‘Uncle! Move aside. I am more worthy of leading the funeral prayers of my father.’

Ja’far withdrew in a corner as his face went colourless. The child went ahead to recite the prayers on his father’s dead body and buried him next to his father’s (10th Imam’s) grave. Thereafter, he turned towards me and said, ‘O Basri! Give me the replies of the letters that are with you.’ I handed the letters to him and said to myself, ‘Two prophecies are already fulfilled. Now only the third one about the contents of the bag remains.’

We were sitting when some residents of Qum arrived and asked about the condition of Imam Hasan al-Askari (a.s.). When they were informed about his demise, they inquired about the Imam after him.

People guided them towards Ja’far Ibn Ali. They saluted him and offered their condolences. They wanted to know from him about the money that they had brought along with themselves, to whom did it belong and how much? Ja’far stood up from his place, and while gathering his clothes, he said, ‘They expect me to know the unseen.’

Afterwards, a servant emerged from the house of Imam Hasan al-Askari (a.s.) and announced, ‘The letters of so and so are in your possession. You also have a bag containing a thousand dinars. Of which, only ten dinars are pure. They gave the letters and money to this servant saying, ‘The one who has sent you must be an Imam.[30] ’

The story of this man has also been recorded in books of traditions. It should be borne in mind, as stated earlier, these are the particulars of an individual and one should not expect to search for these in general books of history or even Islamic history. For, these are personal matters and if a few traditions are available in this regard, we simply accept them.

Anyway, we repeatedly emphasize that our basic belief vis-à-vis the existence of Imam-e-Zaman (a.t.f.s.) is not related to these traditions. If someone refuses to accept these traditions as true and correct, we will reply, ‘Well, what is the basis of your rejection? For, the onus is on you to prove the falsity of these traditions. Even if we assume the above tradition to be false and unacceptable, yet the basic belief remains unharmed and unaffected on account of the numerous consecutive traditions narrated concerning the twelfth Imam (a.t.f.s.). Now, when the basic belief remains unharmed, and the discussion is from the aspect of belief itself, and moreover, there is no proof to refute a tradition or to establish its absence, we shall narrate traditions while maintaining our stand that this is just a narration and only a part of the general history.

Steps taken by the Caliph to Arrest Hazrat Mahdi (a.t.f.s.)

Due to the funeral prayers led by Hazrat Mahdi (a.t.f.s.) and the instigation of Ja’far, the government became very sensitive. The Caliph Mo’tamid used all possible steps to gain access to and arrest Imam-e-Zaman (a.t.f.s.). The commanders of the Caliph swooped on the house of Imam Hasan al-Askari (a.s.). They searched it in and out but to no avail. Instead, they began plundering the house. Perhaps, while they were busy pillaging, Imam-e-Zaman (a.t.f.s.) took the opportunity and fled, to escape captivity.

After this episode, the Abbaside government became busy with its internal problems. The incidents of Yaqoob al-Laith, Saaheb al-Zanj, etc. took place, which occupied their attention to such an extent that they really could not bother about Imam-e-Zaman (a.t.f.s.). During the reign of Mo’tazid, another event occurred that is worth reading.

Mo’tazid dispatched three officers to Imam al-Askari’s (a.s.) house. The orders were clear- behead anybody you find among the males and get their heads to the court as souvenirs. Rasheeq Maarzaani, one of the three selected officers, narrates the incident thus:

As per the orders, we attacked the house…We saw a room so huge as if it was an ocean. At the end of the room, there was a straw mat spread on water. On the mat, a man with a handsome visage and awe-inspiring dignity sat performing namaz and did not pay any heed to our presence. Ahmed Ibn Abdullah (one of us) went ahead with the intention of entering the room but was drowned. He struggled to survive inside the water and waved at us vigorously so that we may extend our hands to pull him out, but to no avail. The second one among us also attempted to enter the room and met with the same fate. I was left standing alone, perplexed and confused. I pleaded with the owner of house,‘I seek pardon from Allah and from you. By Allah! I don’t know what’s happening and whom I have approached. I seek repentance from Allah. ’ He did not pay heed to my talks at all and was engrossed in his own work. I got scared and returned.

After the failure of this attempt, Mo’tazid sent more officers with the same orders. When they reached the house, they heard somebody reciting the Holy Quran in the cellar (sardaab ). They surrounded the cellar to prevent anybody from escaping. Thereafter, Imam-e-Zaman (a.t.f.s.) emerged from the cellar right in front of all those present. Miraculously, with Allah’s permission, the commander could not see him and hence behaved as if nothing had happened. For others, the silence and non-objection of the commander was a tacit approval and consequently, they too did not protest or demur. It was too late when they realised as to what had actually occurred[31] .

The Cellar (Sardaab)

This is an issue about which there are a lot of misconceptions. A few Sunni biased scholars in order to denounce the Shias have also misused these misinterpretations. Therefore, it is essential that we throw more light on this issue.

It should be known that the cellar was the residence of three Imams (a.s.) viz. Imam Hadi (a.s.), Imam Hasan al-Askari (a.s.) and Imam-e-Zaman (a.t.f.s.) himself. Incidentally, this house was the personal residence of Imam-e-Zaman (a.t.f.s.). For, it is unanimously accepted by the historians that none of the Imams (a.s.) had an underground residence in Saamarra. Even for the house of Ameerul Momineen Ali Ibn Abi Taalib (a.s.), we cannot state its precise location with certainty, either in Madina or Kufa. Some say it’s inBaab-e-Jibraeel but its very general place. But for the cellar of Samarra, it was believed in the long duration of one thousand four hundred years, that it was the abode of Imam Hasan al-Askari (a.t.f.s.). Due to this reason alone, the cellar at Saamarra is a holy place for us.

It is an established fact that Imam-e-Zaman (a.t.f.s.) did not sink in the cellar’s wall nor did its earth swallow him. He did not disappear like the Jinn from the human eyes nor did he fly to the skies in the form of angels. Just as the Holy Prophet (s.a.w.a.) had become invisible for the Meccan polytheists at the time of emigration, similarly Imam-e-Zaman (a.t.f.s.) emerged from the cellar but the Caliph’s men were unable to see him (of course with Allah’s permission).

From the time of Imam Hadi (a.s.) and Imam Hasan al-Askari (a.s.), a person was appointed in Baghdad who acted as the representative of the two Imams (a.s.). Later, on the command of Imam Hasan al-Askari (a.s.) and Imam-e-Zaman (a.t.f.s.), he also became the special deputy of the latter in Baghdad. The general Shias were unaware and uninformed of the exact location of Imam-e-Zaman (a.t.f.s.). The special representative was a narrator of traditions and a majestic scholar, at the same time being an ordinary businessman involved in selling oils.

Of course being a narrator of traditions is an important position from the aspect of knowledge and relation of traditions. But this special deputy did not possess the customary appearance of a religious scholar. He was a businessman selling oils that answered by the name of “Usman Ibn Saeed Amri” and knew the exact residence of Imam-e-Zaman (a.t.f.s.). Quite often, Hazrat Mahdi (a.t.f.s.) was either in his house, some other close companions, or his proximate relatives. In reality, Imam-e-Zaman (a.t.f.s.) became invisible from the eyes of the people in this very meaning.

In the compound of Imam-e-Zaman’s (a.t.f.s.) house, there was a well from which he drew water. Apart from its function of providing water, the aforementioned well does not have any significance in our traditions. Thus, those who visit Saamarra, take the mud of this well (astabarruk ), throw a letter in it, or think that an Arab is still sitting on the edge of the well with his sword hidden inside his robe, so that whenever Imam-e-Zaman (a.t.f.s.) emerges, he would kill him. All these are talks of stupidity, emanating from the foolishness of a Sunni. Worse is the one who believes that the Arab is still sitting over there waiting to kill Imam-e-Zaman (a.t.f.s.) or that he is living inside the well or that he was swallowed by the wall of the cellar.

We don’t believe in the Imam-e-Zaman (a.t.f.s.) who is living inside the well or is swallowed by the cellar’s wall. But we respect the cellar only and only because it was the place of worship for three Imams (a.s.) and because in the length of one thousand four hundred years, Imam-e-Zaman (a.t.f.s.) has visited it a number of times and was his personal residence for a considerable period of time. Thus, even today when a person visits the cellar, he feels that he is the guest of Hazrat Mahdi (a.t.f.s.). Finally, if the Shias revere the cellar, it is because of theowner of the house and not because of the story of the well or any other such absurdity.

Commencement of the Minor Occultation (Ghaibat-e-Sughra)

The minor occultation commenced from the year 260 A.H. Why the minor occultation? Perhaps because its duration is shorter or maybe because there was a link between Imam (a.s.) and the people. During this era, Usman Ibn Saeed Amri (r.a.) took many people to the service of Imam-e-Zaman (a.t.f.s.) and brought the replies of numerous letters from Imam (a.s.) to them. Therefore, those Shias, who were inclined to get some information from Imam-e-Zaman (a.t.f.s.) and desired to forward their queries to him, almost had a direct contact with him (a.t.f.s.). That is, they got their religious queries answered through minimum links and on numerous occasions through Imam’s letters and signatures.

In this period, it was prohibited to utter the name of Imam-e-Zaman (a.t.f.s.). Why? Because it created some problems and difficulties for the Shias and hence, they remembered him by the title of “Saahebuz Zamaan”.

Thus, for the Shias, it was forbidden to take the name of Imam (a.s.), which was the same as the name of the Messenger of Allah (s.a.w.a.). Quite a few jurists considered this edict to be applicable till date. The reason they cite is that when something is declared to be illegal, it continues to be so, till the promulgator who has issued the legislation, lifts the restriction. And in this case, its illegality has not yet been removed.

Some other jurists are of the view that this restriction was confined to the era of the minor occultation, when Imam-e-Zaman (a.t.f.s.) was subject to danger. But presently, it has been revised and they don’t regard uttering the name of Imam-e-Zaman (a.t.f.s.) in this time asharaam (forbidden). This restriction was applicable only in olden times when even in the books his name was written asM-H-M-D .

The Special Deputies of Hazrat Mahdi (a.t.f.s.)

Usman Ibn Saeed was the special deputy for duration of two and a half years. After his demise, as per the advice of Imam-e-Zaman (a.t.f.s.), his son Muhammad Ibn Usman was raised to the state of deputyship. A reliable narrator of Imamite traditions, he remained in this coveted position for a period of thirty-five years and executed his responsibilities.

After him, an Iranian from the renowned family of Nawbakht, Husain Ibn Rauh Nawbakhti, became the special deputy and continued to be so for duration of twenty years.

Ali Ibn Muhammad Samori or Seymouri, an inhabitant of Saamarra, followed Husain Ibn Ruh on the advice of Imam-e-Zaman (a.t.f.s.) and the recommendation of Husain Ibn Ruh.

The era of special deputyship of these four lasted till the year 329 A.H. Of course, apart from these four special deputies, Imam-e-Zaman (a.t.f.s.) did have deputies and representatives in far-flung Islamic cities and towns but these formed the core of representation. These representatives were either appointed by Husain Ibn Ruh and his ilk or some times by Imam-e-Zaman (a.t.f.s.) directly but ultimately, had to act through any of these four special representatives.

From among this second line of deputies, there was one in Qum who abused his position after being in it for some time. Although he was a directly appointed representative of Imam-e-Zaman (a.t.f.s.), yet this appointment did not render him an infallible. Finally, he misused his status and attributed lies and falsity to Imam-e-Zaman (a.t.f.s.). He put the people’s wealth and property to personal use. Consequently, Husain Ibn Ruh received a signed letter from Imam-e-Zaman (a.t.f.s.) cursing this deputy. His name was “Muhammad Ibn Ali Shalmaghani”, who was based in Qum and was conferred with special deputyship. Apart from him, there were a couple of other people who were rejected by Imam-e-Zaman (a.t.f.s.) after being appointed as deputies.

In the preface of the book “Kalemah al-Imam al-Mahdi”[32] , a brief history of the deputies has been jotted and a list of fifteen people has been mentioned, who were appointed by Imam-e-Zaman (a.t.f.s.) directly. Of course, these fifteen did not bear the same position as the four special representatives and hence, in common understanding, it is famous that the special deputies were only four in number.

Six days prior to his death, the fourth special deputy, Ali Ibn Muhammad Seymouri (a.r.) received a signed letter (tawqee) from Imam-e-Zaman (a.t.f.s.), reminding him of a few things. This letter is quite well known and has been recorded in quite a few books with explanations.

«بسم الله الرحمن الرحيم. يا علي بن محمد السُّمري, أعظم الله أجر إخوانك فيك فانّك ميت ما بينك و بين أيام, فاجمع أمرك و لا توص إلي أحد فيقوم مقامك بعد وفاتك, فقد وقعت الغيبه التّامه فلا ظهور إلا بعد إذن الله تعالي ذكره. و ذلك بعد طول الأمد و قسوه القلوب و امتلاء الأرض جورا. و سيأتي من شيعتي من يدعي المشاهده. ألا فمن ادعي المشاهده قبل خروج السفياني و الصيحه فهو كذّاب مفتر. و لا حول و لا قوه إلّا بالله العلي العظيم »

“O Ali Ibn Muhammad Seymouri! May Allah increase the reward of your brothers concerning you? You will die after six days. Now, you don’t appoint anybody as your successor for special deputyship because the door of representation now stands closed and the major occultation shall begin. The reappearance will not occur except by the order and permission of Allah. This reappearance will take place only after the earth becomes replete with injustice, oppression, and the hardening of hearts. Beware! Soon there will be a number of my Shias who will claim to meet me. Anybody who makes such a claim before the emergence of Sufyani and the heavenly shriek is a liar and a deceiver. There is no power and strength except that of Allah. [33] ”

In this letter, mention has been made of the prolongation of the major occultation, the shutting of the door of representation, and the fact that anybody claiming to meet Imam (a.s.) at will, is a liar and a cheat. Six days after the receipt of this letter, Ali Ibn Muhammad (a.r.) completed his pending tasks, made his will and expired.

This was the brief history of the minor occultation till the commencement of the major one, which began when Imam-e-Zaman’s (a.t.f.s.) age was seventy-four.