The Future from the Islamic View
The Quranic View:
We have stated before that Islam, like all other religions, portrays an optimistic picture of the future. This portrayal has been done in the manner most beautiful in the Holy Quran. Therefore, right in the beginning of creation, it is stated that the first creature on earth would be Allah’s Caliph; it was the wish of Allah to appoint His caliph on the earth.
« و إذ قال ربْك لِلملائكَه إنّي جاعلٌ في الأرض خليفه ».
“And when your Lord said to the angels, ‘Surely I am going to appoint a Caliph in the earth.”
At this juncture, the angels expressed their amazement and Allah replied to their query, which is known to one and all. One of my teachers, a highly respectable and knowledgeable person,
explains this incident in a very interesting manner. He says that on that day, the angels saw the bridge of Tajrish (in Iran) and the promenades of Paris and said, « أجعل فيها من يفسد فيها؟! » “Will you appoint somebody who will create mischief in it?” and then they saw the first and second World Wars and said, «ويسفك الدماء؟! » “and shed blood?” But Allah the Almighty saw Ali Ibn Abi Talib (a.s.) and said,
« إني أعلم ما لا تعلمون»
“Surely I know what you do not know.”
According to the Holy Quran, the aim of creation of mankind on the earth is based on the very appointment of Allah’s Caliph. Thus, in the beginning of creation, Allah says, “Surely I am going to appoint a Caliph in the earth.” After his advent on the earth, Allah has provided a model for him so that all may strive to emulate him.
For further understanding of this concept, let me cite an example. Suppose that a person builds a school and expresses his desire to educate students to become engineers, doctors, specialists, etc in it. After the passage of some time, when one student passes out of this institution, the builder of these schools brings him forward and says, ‘For him only have we built this institution? All our efforts were directed towards this very individual.’
Some of the traditions that explain the virtues of the Holy Prophet (s.a.) and his pure progeny (a.s.) carry a similar meaning. For instance, Allah the Almighty says to the Holy Prophet (s.a.):
« لَولاك ما خَلقتُ الأفلاك ».
“If you were not there, I would not have created the universe.”
Allah the Almighty created Hazrat Adam (a.s.), the father of humanity, as a role model from all aspects and ordered the others to emulate him and strive to be like him. But as time passed, and other human beings tread on the face of the earth, they failed to emulate their role model, as was expected of them for the fulfillment of the divine promise, and much to the disappointment of the righteous. Yet, Allah the Benevolent, by sending the other Prophets (peace be on them) to them, indicates that the appointment of His Caliph on the earth is not rendered null and void. Rather, He would send more such people on the earth, who would not only be like His first Caliph, but more perfect.
Some are of the opinion that such verses are only for the gradual finalization of Allah’s Promise. Hence, in the Holy Quran, first He says,
« إني جاعل في الأرض خليفه ».
“Surely I am going to appoint a Caliph in the earth” and thereafter the Prophets (peace be on them) reminded the people. And when the series of Prophethood reached to Hazrat Dawood (a.s.) and Hazrat Sulayman (a.s.), Allah says,
« وُ لَقد كَتبنا في الزّبورِ من بعدِ الذّكر أنُّ الأرض يُرِثُها عِباديُ الصّالحونُ».
“Surely I have written in the Psalms after the Old Testament that surely the earth, My righteous servants shall inherit it.”
To understand the above verses in their right context and comprehend their relevance, let me cite an example. You loosen the nuts and bolts of this tape-recorder, dismantle it completely, mix it with some additional screws that do not belong to it and tell somebody to assemble it once again in the desired order. Now, if somebody like me, who is totally ignorant about its technicalities, takes it in his hand, he will never manage to sort out its nuts and bolts with the additional screws or assemble it. But if it is given to somebody who is an expert in this field, immediately, he will get on with the task of separating its nuts and bolts with the additional screws and within no time, he will assemble it and hand it over back to you.
Similarly, the Quranic verses concerning Imamat and Qaemiyyat are as scattered as the parts of the tape recorder in the above example. As we are unacquainted with Allah’s Book, we do not know as to which verse talks about Imam-e-Zaman (a.t.f.s.). But if we hand over these verses to the one who is well familiar with them, he will bring one verse from the beginning, another from the middle and yet another one from the end. He will place about twenty to thirty verses next to each other in such a manner that they will not be applicable for anybody except the Promised Mahdi (a.t.f.s.).
From such verses, we can select a few. For instance,
« إني جاعل في الأرض خليفه ». Surely I am going to appoint a Caliph in the earth” being one of them. If you ask what this verse means, it will be answered, ‘It means that there must be a divine caliph in the earth.’
The second verse is that very one which has been discussed above and which states that divine promise is definite. For, Allah the Almighty assures,
« وُ لَقد كَتبنا في الزّبورِ مِن بعد الذّكرِ أنُّ الأرض يُرثُها عِباديُ الصّالحون».
“And indeed We have written in the Psalms after the Old Testament (in the various exegesis, the word zikr implies both the Old Testament as well as remembrance-its literal meaning) that the earth, it shall be inherited by My righteous servants.”
So how much of the earth will they inherit? Is it about three hundred or four hundred meters of a land? No, definitely not. It is not talking about just a piece of land but about the whole earth. The definitive article used in the word ‘the earth’ is used to connote the whole in Arabic. Thus, the righteous servants of Allah will inherit the entire earth.
In yet another verse, Allah the Almighty prophesies,
« إنُّ الأرض للّه يورثُها مُن يُشاءُ مِن عباده و العاقبه للمْتّقين ».
“…Surely the earth is for Allah, He causes it to be inherited by anyone of His servants, as He pleases and the hereafter is for the pious ones.”
Here too the servants have been categorized as the righteous and pious servants. The last part of the verse is a pledge where Allah says that this is My promise to you.
It is better to clarify this point over here that some times we speak in general that I will do this work. But at other times, we say it in the form of a vow. We practice this in our daily lives. For instance, one of our friends usually comes to us and says that ‘I intend to invite you’; but this is a general statement. But when? Where? Will he not regret? Thus, it is still not a promise. One day he comes and says, ‘Sir, please note and remember that I intend to invite you.’ Fine, we remember but still he has not taken any commitment from us. But one fine day he comes and takes a promise from us. That is, he says, ‘I want to officially invite you all on such and such day, at such and such time, and in so and so place for dinner.’ These are the three stages of glad tidings.
Of course, it should be known that there are two kinds of prophecies, one is a promise(wa’d)
and another is a threat (waeed
). It is certainly better if a threat is not carried out. But if a promise is not fulfilled, it is wrong and evil. In the case of Allah, He has threatened a lot, ‘I will throw you in hell, I will punish you…’ but later, He forgives. On account of His being a Forgiver, maybe He does not carry out His threat. But if He does not fulfill His promise, then it is indeed wrong and evil.
Now, when this is clear, Allah the Almighty, promises,
« وعد الله الذين آمنوا منكم و عملوا الصّالحات ».
“Allah has promised those of you who believe and perform good deeds.”
In the beginning, He said,
« إني جاعل في الأرض خليفه ».
‘Surely I am going to appoint a Caliph in the earth’
But now He says,
« وعد الله الّذين آمنوا منكم و عملوا الصّالحات ليستخلفنهم في الأرض كما استخلف الّذين من قبلهم ».
“Allah has promised those of you who believe and perform good deeds that He will certainly appoint them as heirs in the earth as He has appointed as heirs those before them
(one type of such caliphs were Prophets Dawood and Sulayman (a.s.))
« و ليْمكنن لهم دينهم الّذي ارتضي لهم ».
And certainly He will establish for them their religion which He has chosen for them.”
Where in the Holy Quran has this chosen religion been mentioned? It is mentioned in the following verse,
« اليوم اكملت لكم دينكم و اتممت عليكم نعمتي و رضيت لكم الاسلام دينا ».
“Today, I have perfected for you your religion, completed My bounties upon you and chosen for you Islam as a religion.”
So in this verse, it has been explained in clear terms as to which are the religion chosen by Allah for His servants.
Thereafter, He says,“And He will surely convert their fear into security”.
What does fear and security imply in this verse? Fear is a general term e.g. fears of hunger, fear of insecurity, fear of world war, fear of an atomic war, etc. All these are fears and hence Allah promises that He will convert their fear into security. In other words, We will change the atmosphere of fear and insecurity into one of security and comfort.
The verse continues,“(as) they worship only Me, do not associate anything with Me. Then whoever disbelieves after that, and then indeed these are the transgressors.”
Therefore, all the above are promises of Allah. Now let us see, whether these statements are definite promises of Allah, tantamount to His Intention, or they are just general statements made by Him. In this regard, there is another verse that pledges,
« وُ نُريد أَن نَمْنُّ علي الّذين استُضعِفوا في الأرضِ و نَجعُلَهْم أئمُّه و نجعلهم الوارثين و نُمكّنُ لهم في الأرض و نُري فِرعون و هامانُ و جْنودُ هْما مِنهْم ما كانوا يُحذرون».
“And We intend to oblige those who have been rendered weak in the earth and that We make them the Imams and We make them the heirs. And We will establish them in the earth and We will show Firaon, Hamaan and their armies what they were dreading from them.”
It should be known that the word “mustaz’af
” does not mean weak. Rather, its true connotation would be those who have become weak willingly and voluntarily or have been rendered weak. For, it is possible that those who have preferred to remain weak willingly could be strong and powerful. (They have preferred being the oppressed one rather than the oppressor.)
The View of Traditions
Traditions narrated from the Holy Prophet (s.a.) in this regard can be classified into three broad categories. The first group of traditions is those that talk about the immediate successor of the Holy Prophet (s.a.). The second group talks about all his successors while the third discusses about his last successor, the reformer of Islam and the promised one of humanity. Under the last category, various topics can be initiated and traditions can be further classified under them.
Initially, it is necessary for us to know that for which type of discussions should we refer to the traditions and on what topics we can rely on them and for what kind of people should these traditions be quoted. For example, can we use traditions as an argument for a youth who cannot digest the concept of longevity of Imam-e-Zaman (a.t.f.s.) or somebody who thinks that what sort of social problems could be solved by believing in Imam-e-Zaman (a.t.f.s.)? Certainly not, because such persons are absolutely unwilling to enter the field of traditions. Their question or skepticism is not related to traditions. Even if we quote two thousand traditions for them to prove longevity, they will raise yet another question: Why have the traditions supported a concept that is contradictory to science and intellect?
Then in what circumstances or on what occasions should we rely on traditions? If we consider the appointment of the Imam to be from Allah’s side and that of His messenger (s.a.), then there is no other way to know who the twelfth Imam except through traditions is. If we consider the Prophet (s.a.) as the final authority in the appointment of his successor and Imam, then the appropriate and scientific way would be to refer to his sayings. And if we desire to know about a person and his biography, then the only way would be to refer to the books of traditions and history. Any other approach would be unscientific and incorrect.
It was necessary to present the above preface because in the past we have encountered such people who have demanded that we prove the existence of Imam-e-Zaman (a.t.f.s.) through scientific ways and means. And when somebody forwards traditions and quotes from the Prophet (s.a.), they refute it by countering, ‘Mister, tradition is not science. Prove to me scientifically.’ Maybe somebody might attempt to prove the same scientifically for him. But we prefer to avoid this approach and say, ‘Well, you please prove scientifically that you are the son of your father or that Shah Abbas was a Safavi king!’
Of course, the scientific and correct method to prove this would be the books of history and for every subject; the appropriate approach to solve its intricacies and difficulties would be through its own ways, means and references. If we want to establish the geographical location of a particular place, it certainly would not be through physics, chemistry or mathematics but geography. That too, the geography of Iran under the subject of divisions of states and provinces. Therefore, if somebody refers to the geography books, then indeed he has adopted a scientific approach. Similarly, if somebody refers to the books of traditions regarding the appointment of an Imam, then surely his method is right. Principally, this is the only correct procedure in this discussion.
Hence, today if I have brought books of traditions to present before you some of these, it is with the sole purpose of executing a job in a scientific manner and not to show that I am amullah
. Why I’m using the wordmullah
orsheikh
is that because some people have the habit of driving the opponent away by using such terms like ‘don’t be a mullah or don’t be a sheikh’, and say, if you are right, go to the laboratory and prove your theory. But, a laboratory is a place for a different kind of science. Recently, each science has developed its own form of a laboratory and the laboratory for historical discussions is the history books. This only will be the right approach to solve its problems and there is nothing unscientific about it.
After discussing this preface, let us come to the main topic. We said that numerous books have been written about Hazrat Mahdi (a.t.f.s.) and plenty of traditions have been narrated about him from both Shia as well as Sunni sources. Among the books that have compiled the traditions concerning Imam-e-Zaman (a.t.f.s.), is the book of“Muntakhabul Athar fil Imam al-Thaani Ashar
” by Ayatullah Lutfullah Safi Gulpaygani. Firstly, I would state the sources of this book and then present the list of topics, albeit briefly.
Among the references of this book are Saheeh-e-Bukhari, Sunan-e-Abi Dawood, etc. It is worth mentioning that in this book more than 60 sources of the Ahle Sunnat have been used.
This book comprises of ten chapters, altogether and each chapter is further divided into sub-chapters. At the beginning of each chapter and sub-chapter, the author mentions the subject of its discussion.
The first two chapters of this book are as follows:
First Chapter
:
Contains traditions that state that the Imams (a.s.) are twelve in number.
It is further divided into eight sub-chapters.
Sub-chapter 1:
The Imams are twelve in number and the sources used are Saheeh-e-Bukhari, Saheeh-e-Tirmidhi, Saheeh-e-Muslim, Saheeh-e-Abi Dawood, and many other books of Shias and Sunnis.
Sub-chapter 2:
The number of Imams (a.s.) is equal to the number of theasbaat
(grandsons) andnuqaba
(chosen ones) of Bani Israel and thehawariyyoon
(companions) of Hazrat Eesa (a.s.). There were twelve grandsons in the Israelites, twelve companions of Hazrat Eesa (a.s.) and twelve Imams (a.s.) in the Islamic nation. Forty traditions have been narrated in this sub-chapter from the narrators of both the major sects.
Sub-chapter 3:
The Imams (a.s.) are twelve in number of whom, the first is Ali Ibn Abi Talib (a.s.). It contains 133 traditions along with their references. The references in this sub-chapter are from the likes of Yanaabiul Mawaddah of Qundoozi.
The Holy Prophet (s.a.) said,
« يا علي أنت وصيي, حُربْكُ حُربي و سِلمْكُ سِلمي و أنتَ الامامْ و أبو الأئمهِ الاِحدي عشر الذينُ هْمْ الطَهُّرونُ المُعصومون, و مِنهم المُهديْ الّذي يملأ الأرض قِسطاً و عدلاً ».
“O Ali! You are my successor. Your war is my war and your peace is my peace. You are an Imam and the father of eleven Imams those that are purified and infallible. Among them is Mahdi, one who will fill the earth with justice and equity.”
Sub-chapter 4:
The Imams (a.s.) are twelve in number, of whom the first is Ali (a.s.) and the last is Mahdi (a.s.). It is comprised of 91 traditions.
Sub-chapter 5:
The Imams (a.s.) are twelve in number, of whom the last is Mahdi (a.s.). It contains 94 traditions like the following one,
The Messenger of Allah (s.a.) said,
« إن اللّه تعالي أخَذ ميثاقي و ميثاقُ اثني عُشرُ إماما بُعدي و هْم حْججْ اللّهِ علي خَلقِه. الثّاني عشر منهم القائمْ الّذي يملأ بهِ الأرضَ قسطاً و عدلا».
“Surely Allah the Almighty took my covenant and the covenant of twelve Imams after me. They are Allah’s proofs upon His creatures. The twelfth among them is the Qaem who will fill the earth with justice and equity.”
Sub-chapter 6:
The Imams (a.s.) are twelve in number, of whom nine are the descendants of Imam Husain (a.s.). It is comprised of 139 traditions.
Sub-chapter 7:
The Imams (a.s.) are twelve in number, of whom nine are the descendants of Imam Husain (a.s.), with special emphasis on,
« و تاسِعْهْم قائمْهْم و مُهديْهْم». “…the ninth among them is their Mahdi or their Qaem”
. It contains 107 traditions.
Sub-chapter 8:
It comprises of traditions that prove the existence of the twelve Imams (a.s.) along with their names. That is, we have traditions wherein the Holy Prophet (s.a.) has given the number of Imams (a.s.) to be twelve and also mentioned their names. It’s a very interesting tradition and contains all of their peculiarities and characteristics. It comprises of fifty traditions, the renowned‘Hadith-e-Lauh’
from Jabir Ibn Abdullah being among them and which will be included in our discussion. It is a very reliable tradition and its references are very authentic.
Second Chapter
: It comprises traditions that discuss about the reappearance of Hazrat Mahdi (a.t.f.s.), his names, attributes, characteristics and glad-tidings. Forty-nine sub-chapters have been discussed in this chapter.
Sub-chapter 1: Regarding the reappearance and uprising of Hazrat Mahdi (a.t.f.s.) and glad-tidings concerning him. Contains 657 traditions, among the traditions is the one quoted from Saheeh-e-Tirmidhi which says,
« لا تذهبْ الدْنيا حتّي يُملك العرب رجْلَُ مِن أهلِ بيتي , يْواطِي ُ اسمْهْ اسمي ».
“The Holy Prophet (s.a.) says, ‘The world will not come to an end till an Arab from my progeny will rule over it. His name will be like my name.”
Thereafter, a similar tradition with resembling wordings is narrated from Saheeh-e-Tirmidhi and Ahmad Ibn Hanbal.
Sub-chapter
2: Regarding the fact that Hazrat Mahdi (a.t.f.s.) is from the progeny of the Holy Prophet (s.a.) and from his Ahle Bait (a.s.) and off-spring, containing 389 traditions.
Sub-chapter
3: Concerning the fact that the name and agnomen of Imam-e-Zaman (a.t.f.s.) is akin to that of the Holy Prophet (s.a.) and that he is the most similar of men to the latter. Also, that when he reappears he will act on thesunnah
of the Holy Prophet (s.a.). It contains 48 traditions.
Sub-chapter
4: Regarding the qualities of Imam-e-Zaman (a.t.f.s.) and are comprised of 21 traditions.
Sub-chapter
5: Concerning the fact that Hazrat Mahdi (a.t.f.s.) is from the children of Ameerul Momineen (a.s.). It contains 214 traditions.
Sub-chapter
6: Pertaining to the reality that Hazrat Mahdi (a.t.f.s.) is from the children of Hazrat Fatema Zahra (s.a.) and not from any other wife of Ameerul Momineen (a.s.). It is comprised of 192 traditions. Here, the first tradition is from Mustadrakus Saheehain, followed by quotes from Yanaabeeul Mawaddah and Muntakhabo Kanzil Ummal. Thereafter, quotes from Shia books and a few Shia exegesis of Quran are also mentioned.
Sub-chapter
7: Regarding the truth that Hazrat Mahdi (a.t.f.s.) is from the progeny of Imam Hasan (a.s.) and Imam Husain (a.s.) and it contains 107 traditions.
Sub-chapter
8: That Imam-e-Zaman (a.t.f.s.) is a descendant of Imam Husain (a.s.). It is comprised of 185 traditions.
Sub-chapter
9: Pertaining to the fact that he is one of the nine Imams (a.s.) from the progeny of Imam Husain (a.s.) and it contains 160 traditions.
Sub-chapter
10: That Imam-e-Zaman (a.t.f.s.) is the ninth son of Imam Husain (a.s.) and it contains 148 traditions.
Sub-chapter
11: That Hazrat Mahdi (a.t.f.s.) is the descendant of Ali Ibn Husain (a.s.) and is comprised of 185 traditions.
Sub-chapter
12: That he is the descendant of Imam Baqer (a.s.) and it contains 103 traditions.
Sub-chapter
13: That Hazrat Mahdi (a.t.f.s.) is the descendant of Imam Sadeq (a.s.) and it consists 103 traditions.
Sub-chapter
14: Regarding the fact that Imam-e-Zaman (a.t.f.s.) is the sixth descendant of Imam Sadeq (a.s.), comprising 99 traditions.
Sub-chapter
15: That Hazrat Mahdi (a.t.f.s.) is the descendant of Imam Musa Ibn Jafar (a.s.). It consist 101 traditions.
Sub-chapter
16: Concerning the truth that he is from the progeny of Imam Musa Ibn Jafar (a.s.) and is his fifth descendant. It comprises of 98 traditions.
Sub-chapter
17: That he is the fourth descendant of Imam Reza (a.s.) and it consists 95 traditions.
Sub-chapter
18: Pertaining to the fact that Hazrat Mahdi (a.t.f.s.) is the descendant of Imam Muhammad Taqi (a.s.) and is his third offspring. It consists of 90 traditions.
Sub-chapter
19: Concerning the truth that Hazrat Mahdi (a.t.f.s.) is the descendant of Abul Hasan Ali Ibn Muhammad Ibn Ali al-Hadi (a.s.) and comprises of 90 traditions.
Sub-chapter
20: That Imam-e-Zaman (a.t.f.s.) is the son of Imam Hasan al-Askari (a.s.) and consists 146 traditions.
Sub-chapter
21: Regarding the fact that the name of his father is Hasan (a.s.) and comprises 147 traditions.
Sub-chapter
22: That the mother of Imam-e-Zaman (a.t.f.s.) is the chief of the maids and the best of them. It consist 9 traditions.
Sub-chapter 23: Contains two traditions stating that wherever there are three names, Muhammad, Ali and Hasan, in sequence, the fourth has to be Hazrat Qaem (a.t.f.s.). That is, Imam Muhammad Taqi (a.s.), Imam Ali Naqi (a.s.) and Imam Hasan al-Askari (a.s.). This is a tradition from the Holy Prophet (s.a.) wherein he prophesies,
« إذا تَوالَت أربعه أسماء مِنُ الأئمهِ مِن وْلدي, محمد و علي و الحسنْ فُرابِعْها هْوُ القائمْ المأمولُ المنتظَر».
“Whenever the names Muhammad, Ali and Hasan from the Imams from my progeny, are in sequence, then the fourth of them is al-Qaem (a.s.), the Expected, the Awaited.”
Thus, it will not suffice if somebody’s name is Muhammad Ibn Al-Hasan (to claim to be Mahdi). It is essential that his grandfather should be Ali and his great grandfather, Muhammad.
Sub-chapter
24: That Hazrat Mahdi (a.t.f.s.) is the twelfth and the last Imam. That is, after him there will not be any other Imam. We do not have a thirteenth Imam and he is the seal of the Imams (a.s.). It consists of 137 traditions.
Sub-chapter
25: Regarding the prophesy that he will fill the earth with justice and equity and it comprises 123 traditions.
Sub-chapter
26: That Imam-e-Zaman (a.t.f.s.) has two occultations. This sub-chapter contains 10 traditions.
Sub-chapter
27: Concerning the fact that Hazrat Mahdi (a.t.f.s.) will have a long and major occultation till Allah the Almighty permits him to reappear. It comprises 91 traditions.
Sub-chapter
28: Regarding the causes of his occultation and it consists of 7 traditions.
Sub-chapter
29: Pertaining to the benefits of his existence, the method by which people can derive benefits from him in occultation and the modus operandi of Imam-e-Zaman (a.t.f.s.) in his works. It comprises 7 traditions.
Sub-chapter
30: Concerning longevity and contains 318 traditions.
Sub-chapter
31: That Hazrat Mahdi (a.t.f.s.) will possess a youthful visage and it comprises 8 traditions.
Sub-chapter
32: Regarding the concealed birth of Imam-e-Zaman (a.t.f.s.) and it contains 14 traditions.
Sub-chapter
33: Concerning the fact that Hazrat Mahdi (a.t.f.s.) will not carry the allegiance of anybody on his neck. It consists of 33 traditions.
Sub-chapter
34: That Imam-e-Zaman (a.t.f.s.) will eliminate the enemies of Allah the Almighty, purify the earth of polytheism, etc. It contains 19 traditions.
All the remaining sub-chapters of this chapter are related to the details of Imam-e-Zaman’s (a.t.f.s.) plan, which is irrelevant to our present discussion.
HADITH-E-LAUH
As stated earlier, among the traditions of this book is the Hadith-e-Lauh of Jaabir or Lauh-e-Hazrat-e-Fatemah (s.a.). It is a tradition that has been relied upon in various Shia books and addresses quite a few problems.
Jaabir Ibn Abdullah Ansari is one of the reliable companions of the Holy Prophet (s.a.), and Shias as well as Sunnis accept his traditions. Incidentally, he lived till the time of Imam Baqer (a.s.) and Imam Sadeq (a.s.). When Imam Baqer (a.s.) questioned him regarding the incident of Lauh, Jaabir explained him thus:
“I hold Allah as Witness that during the life of the Holy Prophet (s.a.), I went to your mother, Hazrat Fatemah (s.a.), to congratulate her on the birth of her son, Imam Husain (a.s.). I saw a green tablet in her hand….I asked, “May my parents be sacrificed for you, O daughter of Allah’s Messenger (s.a.), what is this tablet?” She replied, “Allah the Almighty has gifted His Prophet (s.a.) with this tablet. It bears the names of my father, my husband, my two sons and the names of the Imams (a.s.) from my sons. The Holy Prophet (s.a.) gave me this tablet to give me glad tidings through it.”
Jaabir says, “Your mother gave me this tablet, I read it and copied it down.” Imam Sadeq (a.s.) who was along with his father in this meeting and is the narrator of this tradition, says, “Can you show me your copy?” Jaabir replied in the affirmative. Thereafter, they both went to the house of Jaabir who removed the copy from a leather bag. My father said, ‘O Jaabir, you look in your copy and I will read from mine (in order to tally the two versions).’ Jaabir was checking his copy while my father was reading it and they matched word to word.”
The incident of Jaabir acquiring the Hadith-e-Lauh from Janab-e-Fatemah (s.a.) belongs to 3 A.H. In 10 A.H., the Holy Prophet (s.a.) expired. Ameerul Momineen (a.s.) expired in 40 A.H. Imam Hasan (a.s.) departed from this world in 50 A.H. Imam Husain (a.s.) was martyred in 60/61 A.H. But Jaabir is still alive and on the fortieth day(arbaeen)
of his martyrdom, he goes forziyarat-e-arbaeen
.
Thereafter, in 85 A.H. (approx.), Imam Sajjad (a.s.) expired and Jaabir who was still alive witnesses the period of Imam Baqer’s (a.s.) Imamate. The aforementioned meeting takes place between them and the authenticity of Jaabir’s copy of Hadith-e-Lauh is established. This tablet has become famous as “Lauh-e-Hazrat-e-Fatemah (s.a.)” because it was gifted to her or as “Lauh-e-Jaabir” because he is the main narrator of this tradition.
From the Shia viewpoint, the oldest book in which this tradition has been narrated is ‘Usul al-Kafi”. And as everyone is aware, this book was written more than eleven hundred years ago.
A person from abroad wrote to one of the scholars from Mashhad, “The present manuscript of al-Kafi that we are having is belonging to the Safavide era. Do you have any idea whether any manuscript of this book that has been written prior to the Safavide era is available? For, if such a manuscript is indeed available then it will dispel the doubt that it was compiled by the scholars of the Safavide reign.” The respected scholar says, “I went and searched in the library of Madrasa-e-Nawwaab of Mashhad and found a copy that was eight hundred years old. Probably, this copy was the oldest available one of al-Kafi in Iran. Perhaps, an older version is available outside Iran.” Anyhow, this tradition has been narrated in Usul al-Kafi as well as in other books.
Now let us see as to what are the contents of this tradition. This tablet was from Allah’s side for His Prophet (s.a.). Initially, some reminders regarding divine recognition are given and thereafter Allah the Almighty says,
« إني لَم أَبعُث نبياً إلّا جُعُلتُ لَهْ وُصيا ».
“Surely I did not raise a Prophet but that I appointed for him a successor.. I have selected your cousin, Ali Ibn Abi Talib as your heir apparent. After him, I will honour you with your two grandsons, Hasan and Husain. The latter will be followed by his son, Ali, the adornment of the worshippers. Then, Muhammad Baqir al-Uloom, the splitter of My knowledge and the treasure chest of My wisdom will follow him. After him, his son Jafar and after him, in a period of utter darkness and deviation, his son, Musa will attain the position of Imamat. He will be followed by his son Ali, who will be martyred by an arrogant demon. He will be buried in a city built by My righteous servant, next to the worst of My creatures (implying Haroon al-Rashid, the Abbaside Caliph because Imam Reza (a.s.) is buried next to his grave).”
Then the Imams (a.s.) after him are mentioned till Imam Hasan al-Askari (a.s.) and then Allah the Almighty says,
« و أكملُ ذلك بِابنِهِ م ح م د ».
“And I will complete this (chain of Imamate) with his son, Meem-Ha-Meem-Daal.”
The alphabets(huruf-e-muqatteaat
) are used because in that period it was prohibited to take the name of Imam-e-Zaman (a.t.f.s.). Now, the tablet continues,
« عليه كَمالُ موسي و بُها عيسي و صَبرْ إيوب فَيْذَلُّ أوليائي في زمانِهِ فَيْقتلون و يْحرقون و يُكونون خائِفين مُرعوبينُ وجِلينُ, تُصبُغُ الأرضُ بِدمائِهم و يُفشو الوُيلُ و الرنه في نِسائهِم, اولئكُ أَوليائي حقّا. بِهم أدفَعْ كلَّ فِتنُه عَمياء حِندسٍ و بهِم أكشِفْ الزّلازِلَ و أدفعْ الآصارُ و الأغلال, اُولئكُ عَليهم صَلوات مِن ربهم و رُحمه و اولئك همْ المْهتدون».
“He possesses the perfection of Musa, the brightness of Eesa and the patience of Ayyub. My friends will be degraded in his time (of occultation). They will be killed and burnt and will be in a constant state of fear, apprehension and dread. The earth will be coloured with their blood. Wailing and crying will be aloud among their women. They are My true friends. Through them, I will dispel every dark mischief, remove all tremors because of them, and do away with all doubts, skepticism and chains on account of their blessings. They are those on whom are the blessings and mercy of their Lord and they are the guided ones.”
This tradition is an instance in which the name of Hazrat Mahdi (a.t.f.s.) and his occultation have been talked about in such an explicit manner. Of course, as stated earlier, there are plenty of traditions in this regard. For example, apart from this Hadith-e-Lauh, Jaabir himself has narrated numerous traditions, of which we explained the aforementioned tradition just as an example.
Thus, we saw in the traditions of the Holy Prophet (s.a.) that while inviting the people towards Prophethood, divine justice, resurrection, and the principle of Imamat, he (s.a.) also introduces a principle in the minds of the Muslims and that is the existence of an unseen reformer. Moreover, he (s.a.) has repeated this concept on various occasions to let the people understand that the belief in Hazrat Mahdi’s (a.t.f.s.) existence is a part of our religious creed.
Aside from the Holy Prophet (s.a.), we see that all the other infallibles (a.s.) have also lend significance to this issue and spoke about it on numerous occasions. Ameerul Momineen (a.s.) says,“Verily, O Allah, the earth cannot be void of a divine proof
”
and on another occasion he says, “The Mahdi of this nation is from my descendant
.”
When people objected at him for signing the peace treaty with Muaviyah, Imam Hasan al-Mujtaba (a.s.) justified his action in the following words,
« أما علِمتُم أنّه ما مِنّا أحدّ إلّا و يُقَعْ في عْنقِه بُيعهّ لِطاغيهِ زَمانهِ, اِلّا القائمْ الّذي يْصلّي روح اللّه عيسي بنْ مريم خَلفهْ ».
“Do you not know that each one of us (Imams) has to wear the allegiance of the tyrant of his time around his neck, except the Qaem, behind whom Allah’s Spirit, Isa Bin Maryam, will perform namaz?”
Imam Husain (a.s.) has talked about Imam-e-Zaman (a.t.f.s.) in various places. In the sermon that he delivered in the Umayyide Mosque, Imam Sajjad (a.s.), while enumerating the virtues of the Ahle Bait (a.s.), said,
“…Allah’s Messenger (s.a.), Jafar Tayyar in the heaven, the two grandsons (sibtain) of this nation and the Mahdi, the one who will slay Dajjal, are all from us.”
Evidently, when someone talks about his virtues and merits in front of the opponents, he will make a mention of only those qualities that are accepted by the people. Therefore, it becomes known that just as people were aware of the names, position and status of Jafar-e-Tayyar and Hasanain (a.s.), the principle of Mahdaviyyat was also firmly entrenched in their minds and hence Imam Sajjad (a.s.) has mentioned his name in his speech from the pulpit.
Then, we reach to the times of Imam Muhammad Baqer (a.s.) and Imam Sadeq (a.s.), a period when this discussion truly blossomed. More traditions have been narrated from the former than by the latter. Among the traditions quoted from him is the one by Umme Haani-e-Saqafiyyah. Umme Haani is a lady whose equal can be rarely found today. Of course, even in the times of Imams (a.s.), women like her were few and far between. She narrates: I went to Imam Baqer (a.s.) and said, “O son of Allah’s Messenger! I read a verse from the Holy Quran, which amazed me, no end and has indeed made me restless because I could not follow its meaning?” Imam Baqer (a.s.) asked, “Which is that verse?” Umme Haani responded,
« فلا أقسمْ بِالخُنّس الجُوارِ الكُنّس و اللَّيلِ اِذا عُسعسُ و الصُّبحِ اِذا تَنفّسُ ».
But nay! I swear by the stars, That run their course (and) hide themselves, And the night when it departs, And the morning when it brightens.
What are these stars that will hide themselves and what is this night that will depart?”
Of course, it should be borne in mind that Umme Haani is an Arab lady and is well-versed with the literal meaning of these verses. But what she was not aware and was interested to know was its exposition. Umme Haani says, “I reflected a lot but in vain. In fact, I deliberated upon it the entire night.” Rarely do we find someone who reflects and deliberates upon a verse of Quran for a whole night.
Imam Baqer (a.s.) replied her query thus, “O Umme Haani! You have asked a very good question. (These verses refer to) a child who will be born in the last era.”
Thereafter, Imam (a.s.) begins to enumerate the characteristics of Hazrat Mahdi (a.t.f.s.), his advent in the world, illuminating the universe with divine light, occultation, the dark periods of the two occultations, and then once again, his reappearance and its infusion of a new life in the world.
In the times of Imams (a.s.), this matter was discussed under various headings. Both Imam Baqer (a.s.) and Imam Sadeq (a.s.) were asked about it. Sometimes the narrator came in the service of the Imams (a.s.) and asked, ‘Sir, are you Mahdi? Are you Qaem?’ Imam (a.s.) used to reply, ‘All of us will establish Allah’s command’ or ‘All of us guide towards Allah.’
In this regard, we have an interesting tradition from Imam Baqer (a.s.). The story of this tradition runs as follows that Kumait Ibn Zaid Asadi, the famous poet came to Imam Baqer (a.s.) and Imam Sadeq (a.s.) during ayyaam al-beedh
.After seeking permission from the Imams (a.s.), he began reciting his poems depicting the oppression inflicted on the Ahle Bait (a.s.) till he reached the following verse:
مُتي يقوم الحق فيكم متي يقوم مهديكم الثاني
“When will the truth rise among you, when
Will the second Mahdi from you, rise.”
Hearing this couplet, Imam (a.s.) retorted, “Soon, if Allah wishes, soon.” Imam (a.s.) continued, “Our Qaem is the ninth descendant of Imam Husain (a.s.). As the Imams (a.s.) after the Holy Prophet (s.a.) are twelve in number, the twelfth is Qaem.”
Kumait asked, “Who are these twelve illustrious personalities?” Imam (a.s.) replied, “The first among them is Ali, followed by Hasan and Husain….”Imam (a.s.) named each Imam till he reached Hazrat Mahdi (a.t.f.s.) and then, he explained his reappearance and uprising.
Imam Reza (a.s.) too has posted numerous reminders on this subject. Among these is the invocation that he has recommended to be read in the qunootof every Friday prayer.
It is as follows:
« اللّهم أصلِح عُبدك و خَليفَتك بِما أصلَحت بِهِ أنبيائكُ و رسلك وُ حفّه بملائكتكُ و أيدهْ بروح القدس من عندك و رْسلكه مِن بينِ يديهِ و مِن خلفِهِ رصداً يحفظونهْ مِن كلِّ سوْءٍ و أبدِلهْ مِن بعد خوفِهِ أمناً يعبْدْك لا يْشركْ بِك شيئاً و لا تجعل لِأحدٍ مِن خلقِك علي وليك سْلطاناً و أذَن لَهْ في جِهاد عدوك و عدوهِ وِ اجعلني مِن إنصارِهِ, إنَّك علي كلِّ شي ءٍ قديرّ ».
“As we reach to the eras of the last Imams (a.s.), viz. Hazrat Jawaad (a.s.), Hazrat Hadi (a.s.) and Hazrat Askari (a.s.), we observe that they have talked at length on this topic. Thus, if we intend to derive an accepted concept and belief from the history of Imams (a.s.), we do not have any topic that has been talked unanimously by all of them more than the subject under discussion. This fact should be borne in mind that these conclusions have been derived only from the available quotes of the Imams (a.s.) and the present books of traditions, notwithstanding the reality that many traditions have not reached unto us.
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Author: Dr. Sayyed Hasan Eftekharzadeh
