Discussion on Imam-e-Zaman (A.T.F.S)

Discussion on Imam-e-Zaman (A.T.F.S)0%

Discussion on Imam-e-Zaman (A.T.F.S) Author:
Translator: Dr. Shabeeb Rizvi
Publisher: Naba Publication (www.nabacultural.org)
Category: Imam al-Mahdi

Discussion on Imam-e-Zaman (A.T.F.S)

Author: Dr. Sayyed Hasan Eftekharzadeh
Translator: Dr. Shabeeb Rizvi
Publisher: Naba Publication (www.nabacultural.org)
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Discussion on Imam-e-Zaman (A.T.F.S)
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Discussion on Imam-e-Zaman (A.T.F.S)

Discussion on Imam-e-Zaman (A.T.F.S)

Author:
Publisher: Naba Publication (www.nabacultural.org)
English

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The characteristics of birth are not an important subject that belief in it necessitates a series of historical references.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.