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Mi’raj, The Night Ascension

Mi'raj in the Qur'an, physical ascension, traditions relating the events which occurred during Mi'raj

Compiler(s): Mullah Faidh al Kashani

Translator(s): Saleem Bhimji

Publisher(s): Islamic Humanitarian Service (IHS)

Miscellaneous information:

ISBN 1-894701-12-7 The full title of this book is Nawadir al Akhbar fima Yatal `aqu biusul ad Dini, written by Faidh al Kashani, research by Mahdi Ansari, printed by the Research Department of the Faculty of Humanities, Tehran, 1376

Contents

Preface 3

Qur’anic Roots of the Mi’raj 4

The History behind the Heavenly Journey 5

The Physical Ascension 5

Notes 8

Introduction 9

Ahadith, the Traditions 10

Hadith No. 1: The Location of Ascent 10

Hadith No. 2: Method of Mi’raj 11

Hadith No. 3: A Stone in Hell 13

Hadith No. 4: Prophet Adam 14

Hadith No. 5: Angel of Death 15

Hadith No. 6: People who Eat forbidden Food 16

Hadith No. 7: The Angel who was Supplicating 17

Hadith No. 8: Backbiters 18

Hadith No. 9: Those who take the Wealth of the Orphan or Take Interest 19

Hadith No. 10: Women Who Committed Indecent Acts 20

Hadith No. 11: Praising of the Angels 21

Hadith No. 12: Prophet Yahya and Prophet Isa 22

Hadith No. 13: Prophet Yusuf 23

Hadith No. 14: Prophet Idris 24

Hadith No. 15: Prophet Harun 25

Hadith No. 16: A Very Tall Man 26

Hadith No. 17: Commanded to Perform “Cupping” 27

Hadith No. 18: Prophet Ibrahim 28

Hadith No. 19: Rivers of Light and Darkness 29

Hadith No. 20: An Amazing Creation 30

Hadith No. 21: Angels with Feathers 31

Hadith No. 22: Bayt al Ma’mur 32

Hadith No. 23: At Sidratul Muntaha 33

Hadith No. 24: Discourse of Imam Ja’far as Sadiq 35

Hadith No. 25: Supplication 36

Hadith No. 26: Adhan 37

Hadith No. 27: Salat 38

Hadith No. 28: Returning from Mi’raj 40

Hadith No. 29: The Voice of ‘Ali During the Mi’raj 41

Notes 42

Preface

The Prophet of Islam (S) began his historical night journey, along with the trusted protector of the revelation, the Angel Jibra'il from the house of Umm al ­Hani, the daughter of his uncle and sister of Amir al- Mo'minin 'Ali (a.s.) in the blessed city of Makkah. With the aide of his steed al- Buraq, he traveled to Bayt al- Muqaddas, which (at that time) was located in the country of Jordan and is also known as Masjid al- Aqsa (the Furthest Masjid). He disembarked at this place and in a very short period of time, visited various places inside the Masjid- including Bayt al- Laham, the birthplace of `Isa al- Masih (a.s.), in addition to the houses and other important places of the various Prophets. In some of these places, he even recited a two Rak`at Salat.

In the next stage (of his journey) he traveled from this spot to the heavens, where he was witness to the celestial bodies and the entire universe. He spoke with the spirits of the (previous) Prophets and the Angels; he saw from very close both Paradise and Hell; and the various stages and levels of the people of Paradise and those in Hell. It was these unknowns of the creation, the secrets of the origin of the Universe, the expanse of the world of creation, and the unlimited power of Allah the Highest, that he was given complete knowledge of.

Subsequently, he continued on with his journey until he reached to the region known as Sidratul ' Muntaha, a place that was covered in grandeur and magnificence. It was from this same path that he traversed that he returned, and upon coming back, once again visited to Bayt al- Muqaddas, proceeded on to Makkah and then to his home. On the return trip, he came across a trade caravan from the tribe of the Quraish who during their journey had lost one of their camels which they were searching for. The Prophet (S) drank from the water that the people of the caravan had with them and by the rising of the morning sun, reached back to the house of Umm al- Hani.

Upon his return, the Prophet (S) told Umm al- Hani of the secrets (that he saw) and that evening, in a gathering of the people of the Quraish, lifted all the curtains of the secrets of the Mi’raj and his journey and opened their minds to this event. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraish were upset (with him).

The Quraish, as was their old- time habit, belied the Prophet (S) and in the gathering, a man stood up and asked if there was anyone in Makkah who has seen Bayt al- Muqaddas so that he could ask the Prophet (S) in regards to the physical building. Not only did the Prophet (S) describe the physical particularities of Bayt al ­Muqaddas, rather, he even informed them of the event that took place between Makkah and Bayt al- Muqaddas- and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).

Qur’anic Roots of the Mi’raj

The Heavenly Journey of the Prophet of Islam (S) has been straight- forwardly explained in two Surahs of the Qur'an. In other Surahs as well, we see allusions to this journey.

In the Surah al- Isra (Sarah 17- also known as Bani Isra`il), it is mentioned:

   سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

"Glorified be He who carried His servant at night from Masjid al­ Haram to Masjid al - Aqsa, the precincts of which We have blessed so that We may show him of Our Signs. Verily He is the All­ Hearing, the All - Seeing. " 1

From this verse, we come to the conclusion that the Prophet of Islam (S) traveled with his physical body through the worlds of Ascension. Further, by the greatness of the Hidden Power, he was able to complete this journey in a very short span of time.

Allah (SWT) starts His speech with the phrase (سبحان ) which denotes the fact that Allah (SWT) is free from all deficiencies- but He does not stop here. Rather, He makes the ascension the reason for His greatness by saying `made to travel' (أسرى ) so that others do not imagine that the means of this journey was through causes of the natural world and with normal, ordinary means of transportation. This would have made his journey something that could have been denied. Rather, this journey was accomplished by relying upon the power of Allah (SWT) and His specific and special blessings.

Although this verse states that the start of the journey was from Masjid al- Haram and ended at Masjid al Aqsa, this does not contradict the fact that the Prophet (S) in addition to this trip, also had other trips towards the higher world, since another part of the journey of Ascension of the Prophet (S) is explained in verses of Sarah al- Najm.

Another important part of this verse is that the journey of the Prophet (S) was both bodily and spiritually, not just a spiritual pilgrimage, and this is confirmed by the word (بعبده ) meaning His servant which is used to mean both the body and the spirit. Had it not been so, He would have said (بروحه ) meaning his (Muhammad's) soul only. In Surah al- Najm, the event of the Mi’raj is explained in more detail.

From the time the Prophet Muhammad (S) told the Quraish, `I saw the angel of revelation (when he received the first revelation) in his original and pure state', all the Quraish rose up to mock him.

The Qur'an, in response to the thoughts of the ignorant people replies:

   أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ {12} وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ {13} عِنْدَ سِدْرَةِ الْمُنْتَهَىٰ {14} عِنْدَهَا جَنَّةُ الْمَأْوَىٰ {15} إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ {16} مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ {17} لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ {18 {

"Will you then argue with him about what he saw? He certainly saw him (Jibra'il) during his other asc2ent to the Lote - tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad's) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord. " 2

The History behind the Heavenly Journey

The date of the Mi’raj of the Prophet of Islam (S) has been recorded by two major Muslim historians, Ibn Ishaq and Ibn Hisham, as being in the 10th year of Bi`thah (appointment to Prophethood). The great Muslim historian, Baihaqi has recorded this event as occurring in the 12th year of Bi'thah. Others have mentioned it as occurring in the beginning of the Bi'thah, and some mentioned it as being between these two dates.

Sometimes, to rationalize between these different views, it is has been said that the Prophet of Islam (S) went on the Mi’raj more than once. However, it should be mentioned that that Mi’raj in which the daily Salat was made incumbent, without doubt, occurred before the death of Abu Talib, who passed away in the 10th year of Bi'thah. Unmistakably, from the ahadith and books of history, it is mentioned that on the night of Mi’raj, Allah (SWT) gave the order of the five daily Salat as being mandatory upon the Islamic Nation.

The Physical Ascension

It has been an on- going discussion and debate for hundreds of years concerning the method of travel of the Holy Prophet (S) during the Mi’raj. Many things have been said regarding this journey and its being physical or only spiritual even though from the Qur'an and the ahadith there is no doubt that it was a physical ascension.

However, one problem from the point of view of science prevented some people in believing the reality and thus, the Mi’raj of the Prophet of Islam (S) was recorded as being simply spiritual. Another group went a step further and believed that this complete event was simply a dream and that the Prophet (S) experienced the Mi’raj during his sleep!

However, the response of the Quraish, after hearing about the Mi’raj of the Prophet (S) clearly shows that the journey through the different worlds was not something that was seen in a dream because then it would have had no meaning and if the Quraish could have just called the dream of the Prophet (S) a lie and they would not have created all the commotion (that they did).

Others have said that the Mi’raj of the Prophet (S) was nothing more than spiritual in meaning and it was because his deep contemplation and thought for the creations of Allah (SWT), the witnessing of the greatness and beauty of His creations, and his being entirely submerged in the thought and remembrance of the Truth, and thus, the physical restrictions and spiritual closeness (that the Prophet (S) encountered) are beyond explanation.

However, this type of spiritual ascension and closeness is something that anyone with a clear conscience and pure heart can attain. Nevertheless, the Qur'an relates that this distinct ascension of the Prophet (S) is one of the peculiarities of the Noble Prophet (S) and this trip which he was taken through was something extra­ordinary, since many a nights did the Prophet of Islam (S) experience a state of spiritual ascension and closeness (to his Creator), whereas this physical Ascension was one that took place on a particular night.

It must be mentioned that the Greek hypothesis which was put forth by Bartholomew, who for close to two thousand years was well recognized in the scientific circles of the east and west, also fell into error. He was of the belief that all physical entities that exist in this world are of two divisions: elemental and celestial. By elemental he meant the four known elements which are: water, ground, wind and fire. The first sphere that comes to our attention is the sphere of the ground, which is the center of the universe. After that, it is the sphere of water, followed by that of the wind, and the fourth, is that of the fire. Each of these four spheres are related to the other. It is from here that the spheres come to an end and the celestial bodies start.

The meaning of the celestial bodies are the nine celestial planes, which just like the various skins of an onion, are related to one another but do not have the ability of tearing nor becoming united (as one). There is not a single creature which by its own leave is able to traverse within these boundaries, since this would call for the separation of the levels of the celestial bodies.

Since the physical Mi’raj involved travelling upwards from this world, and passing through the four levels of the elemental world and then piercing through the celestial boundaries- one after the other until all four had been split, and since this act was not correct according to the scientific beliefs of the Greeks, thus the physical Mi’raj too was not possible (according to the theory of Bartholomew).

In reality, this theory held weight for that time period in which the hypothesis of Bartholomew had strength and a following. Fortunately, his ideas which were completely baseless, have been made apparent today and have lost all of their value.

The same goes for the scientists who study Natural Science and try to find a tangible reason for everything that happens and for every event that occurs and who look for a natural or scientific consequence- their ideas too have lost their value. Similarly, those people who accepted the hypothesis of Bartholomew were at the forefront of denying the Mi’raj of the Prophet (S) and thought that the heavenly journey went against the scientific and natural laws of today- natural laws such as: the law of gravity of the earth; its speed of travel of 25,000 miles per hour; the weightlessness of an object that is outside of the airspace of earth; the fact that it is not possible to breathe the air that is outside our atmosphere; the various cosmic rays; meteorites and air pressure; and the speed of light that goes at the speed of approximately 300,000 kilometers a second; and other such examples.

Fortunately however, it must be known that through scientific research and investigation, the space scientists of the East and the West, by launching the very first rocket in the year 1957, named Sputnik, were able to demonstrate to mankind with ease, that they could overcome such problems as the gravitational pull, cosmic rays, problems with breathing in space, and others, through various technologically designed and built equipment and instruments.

Even today, the space science research is ever increasing and the scientists and researchers are confident that in a matter of time, they will be able to place life on one of the planets in our solar- system; just as today, they have opened up the exploration to the moon and the planet Mars.

These scientific progresses and advancements in technology and industry are a clear proof that such a celestial travel (that of the Prophet of Islam (S) on the night of Mi’raj) is possible and can not be classified as something that was impossible.

That which is certain and in which there can be no doubt is the fact that everything mankind can do today through various human­ created ways and means, the Prophets were able to perform by the grace of Allah (SWT) and without the apparent and external means.

Therefore, we see that the Prophet of Islam (S) by the will of Allah (SWT) was taken on the Mi’raj, and all that exists in it belongs to Him and He is the designer and fashioner of this amazing and perfectly arranged system. It is He who has given the earth its' gravitational pull, has given the sun its cosmic rays, and it is He who has given the air its various levels; and anytime He wants to, He is able to take all of these back and put a halt to them all. Also, it must be known that in reference to miracles, natural events and the power of mankind, all of these are independent issues and never can the infinite power of Allah (SWT) be compared to the limited power and ability of mankind.

Bringing alive those who are dead, converting a staff into a snake, splitting the moon, keeping alive the Prophet Yunus in the belly of a whale in the depths of the ocean, and many other miracles such as these which have been mentioned in other heavenly books, confirm the fact that no uncertainty can be placed on the Mi’raj of the Prophet (S).

Thus, all of the natural occurrences and all the external obstacles were demolished and conquered by the intention of the Maintainer of the Universe. His will and intention are not only limited to issues that are impossible- rather, any time that He wishes to perform any action, He is able to- whether mankind has the ability to perform it or not.

Further, that person, who in recognizing Allah (SWT) has reached to that level of true cognizance of his Creator and the attributes and characteristics which are exclusive to Him, and who recognizes Allah (SWT) as the One who is Eternal, Ever- Lasting and the All- Powerful Creator whose power and intention is above all things, will much more quickly accept (these facts and occurences). Other people (who have not reached to that level of cognizance of their Creator), through a little bit of study and research and with a deep and precise understanding along with the correct outlook on the world too will accept and acknowledge the truth.

The treatise of the Mi’raj according to the narration of Faidh al- Kashani, which is in your hands is a collection of traditions taken from the speech of Imam Ja'far as- Sadiq (peace be upon him) as compiled by the late Muhaddith and great Philosopher and Thinker Faidh al- Kashani as taken from his well known book,"Nawadir al - Akhbar" 3 which is a collection of ahadith on the topic of Usul ad­Din.

It goes without saying that the complete collection of ahadith in regards to the Mi’raj can be read in Bihar al- Anwar from `Allamah Majlisi, volume 18, page 282; volume 26, page 86; volume 36, page 162 and 245; volume 39, page 158; volume 70, page 6; volume 76, page 146 and 184, and volume 93, page 93.

Hawza `Ilmiyyah of Qum

Mahdi Ansari Qummi

Spring 1376 (1997)

Notes

1. Surah al-Isra’ (17), Verse 1

2. Surah al- Najm, Verses 12 to 18

3. The full title of this book is Nawadir al- Akhbar fima Yatal `aqu biusul ad- Dini, written by Faidh al- Kashani, research by Mahdi Ansari, printed by the Research Department of the Faculty of Humanities, Tehran, 1376

Introduction

بسم الله الرحمن الرحيم

   الحمد لله رب العالمين بارئ الخلائق أجمعين وصلى الله على سيدنا محمد وأل بيته الطيبين الطاهرين سيَما الإمام المنتظر المهديِّ صاحب الزمان عليه أفضل التحية والسلام واللعن الدائم على أعدائهم أجمعين إلى يوم الدين .

In the Name of Allah, the Most Gracious, the Most Merciful

All praise belongs solely to Allah, the Lord of all the Worlds, the Fashioner of all the Creations. And prayers of Allah be upon our Master Muhammad and his family- the Righteous and the Pure, especially al- Imam al- Muntazar al- Mahdi, Sahib az- Zaman, may the best greetings and salutations be upon him and may the perpetual curse be upon all of their enemies until the Day of Resurrection.

And then, Allah the Highest has said in His Noble book and His established great speech:

   سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

"Glorified be He who carried His servant from Masjid al- Haram to Masjid al- Aqsa, the precincts of which We have blessed, so that We may show him of Our Signs. Verily He is the All- Hearing, the All- Seeing. "

One of the spiritual and soul inspiring events that took place during the lifetime of our distinguished Prophet Muhammad (S) was the Mi’raj. This incident is considered as one of the indisputable events of history and is a part of our religious belief. Every Muslim, in accordance with the clear verses of the Qur'an, in addition, to the reliable chains of history, believe in the Mi’raj.

In the Shi'a teachings, the belief in the Mi’raj is a part of the principal beliefs such that is has been narrated from Imam Ja'far ibn Muhammad al- Sadiq and from Imam 'Ali ibn Musa al- Rida that:

   من أنكر ثلاثة أشياء فليس من شيعتنا - المعراج - المسئلة في القبر والشفاعة .

"One who denies (any of these) three things is not among our Shi`a (followers): the Me`raj, the questioning in the grave and ash­ Shafa`ah (intercession). "

The book that you have in your hands deals with the event of Mi’raj of the Final Prophet that this base servant, after research from various books, ahadith and reliable events of history has compiled in the form of a booklet.

My purpose for (compiling) this was to keep it condensed, since up until now, the Mi’raj of that great man (Muhammad) has not been presented in a summarized and beneficial manner. It is hoped that the dear readers will forgive the mistakes and slips of the pen.

   وعلى الله الإتكال وهو حسبي ونعم الوكيل نعم المولى ونعم المصير .

Muhammad Faidh al- Kashani

Ahadith, the Traditions

Hadith No. 1: The Location of Ascent

   الإسراء والمعراج

Among the writers of history and the elucidators of the Holy Qur` an there is a dispute in regards to the place of commencement of the Mi’raj of the Noble Prophet (S). Did it start from the house of Umm Hani (the sister of Amir al- Mo'minin 'Ali ibn Abi Talib) or from Masjid al- Haram- since the complete city of Makkah was called and referred to as Masjid al- Haram? From the apparent reading of the verse, it began from Masjid al- Haram. Thus, the Mi’raj journey of the Prophet of Allah (S) was from Masjid al­-Haram to Masjid al- Aqsa- the Bayt al- Muqaddas.

   سبحان الذي أسرى

This trip- meaning the Mi’raj of the Noble Prophet (S) took place at night and the meaning of Masjid al- Aqsa (the Furthest Masjid) is the same as the Bayt al- Muqaddas.

Allah (SWT) in the Noble Qur'an says:

   أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ {12} وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ {13} عِنْدَ سِدْرَةِ الْمُنْتَهَىٰ {14} عِنْدَهَا جَنَّةُ الْمَأْوَىٰ {15} إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ {16} مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ {17} لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ {18 {

In the Name of Allah, the Most Gracious, the Most Merciful

"By the declining star. Your companion is not in error nor has he gone astray. He does not speak out of his own desire. It is a revelation which has been revealed to him and taught to him by the Great Mighty One, the Strong One who appeared on the uppermost horizon. He then came nearer and nearer, until he was as close to Him as the distance of two bows, or even less. He revealed to Allah's servant whatever He wanted. His (Muhammad's) heart did not lie to him about what his eyes had seen. Will you then argue with him about what he saw? He certainly saw Him during his other ascent to the Lote - tree near which is Paradise. When the tree was covered with a covering, (Muhammad's) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord. " 1

Hadith No. 2: Method of Mi’raj

Some people say: the Mi’raj of the Prophet (S) took place during his sleep, while others say that the Mi’raj was simply spiritual. However, since the Noble Prophet (S) had mentioned that: "During the Me`raj, I met with the various Prophets; I saw the Angels; Heaven and Hell were shown to me; I was brought to the Arsh and reached to Sidratul Muntaha. I also met people in Heaven who were being showered with the blessings of Allah and also I saw people in Hell who were being punished by the harshest types of punishment; I was also informed as to why they were in such a state, "thus, it is not possible that the Prophet (S) went to the Mi’raj in the physical body made of clay (as it is not possible for the physical body to travel through these various stages).

It has been narrated from 'Ali ibn Ibrahim al- Qummi that Imam Ja'far ibn Muhammad al- Sadiq had said:

"Jibra'il, Mika'il and Israfil brought Buraq2 to the Prophet (S). One of these (three) held the reigns of Buraq, while the other one held on the saddle and the third one held on to the clothing of the Prophet (S) while he was ascending it. When the Prophet (S) mounted onto the Buraq, its entire body started to tremble. Jibra'il pointed with his hand towards Buraq and told him, `O' Buraq! Keep calm! Before the Noble Prophet (S)- no other Prophet has ever ridden you and after him too no one like him will ever ride upon you again."

Buraq became tranquil and took the Prophet (S)  towards the heavens. Jibra'il accompanied the Prophet and pointed out the signs of Allah (SWT) in the heavens and the earth."

The Prophet of Islam (S) stated that: "We were continuing when I heard someone call me by name. I did not pay any attention to it and continued on our course. Another time, I heard someone else call me by name. Again I did not pay any attention to it. Then, I saw a woman whose hands were uncovered and all the beauties of the world were on her. She said, `O' Muhammad! Wait, I have something to say to you.' However, I paid no attention to her either. After this, I heard another sound, which really scared me. That sound too, I ignored."

"After some time, Jibra'il stopped and said to me, `Perform the Salat.' I dismounted from Buraq and performed my Salat. Jibra'il said to me, `Do you know where you just prayed?' I replied to him in the negative. He said, `In Tayyibah (Madinah), that place where your travellers will go.' After this, I got back onto Buraq and we continued on our journey."

"Once again, Jibra'il stopped us and said, `Perform the Salat.' I once again dismounted Buraq, and performed my Salat there. He asked me, `Do you know where you just prayed? It is the Mountain of Saina- the place where Prophet Musa spoke to Allah (SWT).'

"Once again, I ascended Buraq and continued on my way until Allah would decree something else. Shortly afterwards, Jibra'il said, `Get down and recite a Salat.' Then again he questioned, `Do you know where you just prayed?' I replied in the negative, to which he answered, `In Bayt al- Laham- the place which is near to Bayt al- Muqaddas- and this is the place where Prophet `Isa was born.'

We reached Bayt al- Muqaddas and I proceeded to tie the reins of Buraq to the same ring that the great Prophets (before me) used to tie their animal to. After this I entered the Masjid and it was here that I met Ibrahim, Musa, `Isa and the rest of the Prophets yes. They all gathered around me and we proceeded to get ready for Salat. I had no doubt that the Salat would be lead by Jibra'il, however when the lines for the Salat were being formed, Jibra'il placed his hand on my shoulder and pushed me forward.

Jibra'l also took part in the Salat behind me along with the various Prophets; however, this did not cause any pride or vanity in me. Following this, the custodian of the Masjid brought three vessels in front of me. In the first vessel was milk, in the second was water, and in the third one was wine. All of a sudden I heard someone say: `If he takes the vessel of water, he will perish, and his nation too will perish. If he takes the vessel of wine, he and his nation will all be lead astray. However, if he drinks the milk, then he has been guided and his nation too will be guided.' I proceeded to take the vessel containing the milk and drank from it. Jibra'il said, `Know that you have been guided and your nation too has been guided.'"

Then I was asked, `What did you see while you were on your journey?' I replied, `From my right side, I heard someone call out to me.' Jibra'il asked, `Did you reply him?' I said, `No, I did not reply.' Jibra'il told me, `That person who called you was a Jew.

Had you answered his call, then after you pass away, your nation would have changed to the religion of the Jews.'

Jibra'il then asked, `What else did you see?' I replied, `I then looked to my left and someone called me from that direction too.' Jibra'il asked, `Did you reply to that call?' I replied, `No, I did not pay any attention to him either.' Jibra'il replied, `He was one who was inviting people to the religion of Christianity. Had you paid any attention to him and replied to him, then after your death your nation would change their religion to Christianity.'

Jibra'il then asked, `Who welcomed you?' I replied, `I saw a woman whose arms were open (with no clothing on them), and upon them were various beauties of the world. She said to me, `O' Muhammad! Come near me so that I may speak with you.' Jibra'il asked, `Did you speak to her?' I replied, `No, I did not speak with her.' Jibra'il then said, `That woman was the physical manifestation of the world. If you would have answered or spoken to her, then your nation would have preferred this world over the next life.'

From Bihar al-Anwar, Vol. 18, p. 319-320, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 3: A Stone in Hell

I said, "After that, I heard a sound that really frightened me. When I asked as to what it was, the reply came: `That sound was from a rock which had been thrown into the fire of hell seventy years ago, that just now landed in its spot and just settled.'"

It has been said that from that time on, the Prophet was never seen to laugh as long as he was alive.

"We continued our trip upwards until we reached the upper atmosphere of the world. There, I saw an angel named Isma'il. He was the custodian of Khitfah which the Qur'an explains as follows:

   إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ

"Some of them who covertly steal words from the heavens are pursued by a glistening flame." 3

"Under the supervision of Isma'il was seventy thousand angels and under the supervision of each of these (seventy thousand) angels were another seventy thousand angels. He (Isma'il) asked Jibra'il, "Who is this person with you?" The answer was given that: "He is Muhammad" who has been raised up with The Message."

"That Angel opened the door and we entered into the heavens. I greeted him and prayed for his forgiveness. He too greeted me and prayed for my mercy. He said, `Welcome O' Brother and O' Great Prophet.' At that time a group of Angels greeted me. All of them were smiling and were cheerful; except for one of them who had a very hideous appearance (whose name is Khazin), who was upset and crying. No sign of happiness could be seen on his face.

"We were all awed by this Angel. Jibra'il said, `This Angel is the igniter of the fire of Hell. From the time that Allah (SWT) appointed him as the one who would ignite the fire of hell up until now, he has never smiled. Every day, his anger on the enemies of Allah (SWT) those who commit sins increases. It is through this Angel that Allah (SWT) will punish the sinners. If it was decreed that there should be a smile on his face, then because of you it would have been, but never has he smiled, nor will he ever- neither before you nor after you.' I greeted him and he replied my greeting and he gave me the glad tidings of paradise.

Khazin asked, `Do you give me permission to show (you) the fire of Hell?' Jibra'il replied, `Yes, show the Prophet the fire of hell.' Khazin lifted up the cover of the hellfire and opened the door. Flames from the fire shot up into the sky- flames that were boiling and continuously shooting up. I thought that soon the flames would come close to me. I said, `Jibra'il, tell the Angel to cover up the fire.' He gave the command and the fire went back to its place and Khazin closed the doors of hell and fire."

From Bihar al-Anwar, Vol. 18, p. 320-321, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 4: Prophet Adam

"Jibra'il and I continued along. On the way, we met a strong, muscular man. I asked, `Who is this person?' Jibra'il replied, `He is your father, Prophet Adam- Abu al- Bashar.' Prophet Adam (a.s) introduced his children to me and said, `A pleasing aroma is coming from your pure body.' I read the following Surah to him:

   كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ {18} وَمَا أَدْرَاكَ مَا عِلِّيُّونَ {19} كِتَابٌ مَرْقُومٌ {20} يَشْهَدُهُ الْمُقَرَّبُونَ {21 { إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ {22} عَلَى الْأَرَائِكِ يَنْظُرُونَ {23} تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ {24} يُسْقَوْنَ مِنْ رَحِيقٍ مَخْتُومٍ {25} خِتَامُهُ مِسْكٌ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ {26} وَمِزَاجُهُ مِنْ تَسْنِيمٍ {27} عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ {28 {

"However, the records of the deeds of the virtuous ones will certainly be in 1lliyin. Would that you knew what Illiyin is! It is a comprehensively written Book (of records). The ones nearest to God will bring it to public. The virtuous will live in bliss, reclining on couches, reviewing (the bounties given to them). You can trace on their faces the joy of their bliss. They will be given pure wine out of sealed containers which have the fragrance of musk. This is the kind of place for which one should really aspire. With the wine is a drink from a spring (Tasnim) - the nearest ones to God will drink from it. 4

I greeted Prophet Adam (a.s) and prayed for his forgiveness. He too greeted me, then prayed for my forgiveness and said, `Welcome O' Prophet and O' Righteous Offspring who has been designated at a good time.'

From Bihar al-Anwar, Vol. 18, p. 321-322, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 5: Angel of Death

"We continued on our way until we saw an Angel sitting down and in his hand was a tablet of light. That Angel looked at what was written on the tablet with sadness and gloom on his face and paid no attention to what was happening around him except when someone came close to him.

I asked Jibra'il, `Who is this Angel?' Jibra'il said, `This is the Angel of Death (Malak ul- Mawt), and he is busy taking the souls (of people).' I said, `Take me closer to him.'

We went closer to him and Jibra'il introduced me to the Angel. I greeted him. He welcomed me, returned the greeting and sent salutations upon me. He said to me, `O' Muhammad give the glad tidings to your Ummah since I see good and moral works only from them.'

I thanked Allah (SWT) only because of this blessing and said to him that this was from the grace of my Lord. Jibra'il said, `The Angel of Death is the most diligent Angel when it comes to carrying out his responsibility.' I asked him, `Does `Izra'il (another name for the Angel of Death) take the soul of anyone who has died or anyone who will die?' Jibra'il replied, `Yes, it is so.'

I then asked the Angel of Death, `Do you see where the people are?' He replied, `Yes. I see then and (I also see) the entire universe which is in front of me.' The Angel of Death continued, `Allah (SWT) has given me the permission to have complete awareness over all of them. They are to me just like a dirham (coin) in the hand of a person, such that any way he wants to hold the coin, he can (so too, he has control and perception over all of Allah's creations). There is not a single house which I do not visit five times per day. I say to the people of each house, "Do not cry over your deceased because I will continuously come and go from your house, until the time comes when not a single person will remain there."'

"I asked Jibra'il, `Is death enough for the one who is facing trials and tribulations?' He replied, `After death, the trials are increased.'"

From Bihar al-Anwar, Vol. 18, p. 322-323, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 6: People who Eat forbidden Food

We continued on our journey until we reached a group of people, in whose hands were dishes with both good and bad food in them. However, they were eating only from the bad meat.

I asked, `Who are these people that are leaving the good food and are busy eating only the bad and putrid food?' Jibra il replied, `These are the people of your Ummah who used to eat forbidden (haram) food.'

From Bihar al-Anwar, Vol. 18, p. 323, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 7: The Angel who was Supplicating

After this, I saw an Angel whose physique was very interesting. One half of the body of this Angel was fire, and the other half of it was ice. Even stranger than this was the fact that neither the heat of the fire made the ice turn to water nor did the coldness of the ice put out the flames. With a very quiet voice he said, "I praise the One who is sufficent (to praise) such that the heat of this fire does not melt the ice, nor does the cold of the ice put out the fire. O' Allah! O' the One who has placed such a thing between the fire and ice! You (too) place agreement and love between the hearts' of Your servants!"

I asked Jibra'il concerning this Angel. He replied to me that "Allah, the Glorious and Most High, has appointed him as the Angel who will offer advice to the believers on earth and is the guardian of the heavens and earth- from the time this Angel was created, he has been praying for the people on earth.

There are also two other angels in this heaven, one of them supplicates as such, `O' Allah! Whosoever gives a contribution or donation (in your way), have Mercy upon him. The other one says, `O' Allah, destroy he who is stingy and miserly!'"

From Bihar al-Anwar, Vol. 18, p. 323, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 8: Backbiters

Again, we continued on our way. During the journey, we approached a group of people whose lips were like the lips of a camel (large in size), and were being cut with scissors. The meat that had been cut was then forced into their mouths.

I asked, "Jibra'il, who are these people?" He replied, "These are the people who used to backbite and look for faults in their believing brothers."

I saw another group of people whose skulls were being crushed with rocks and whose brains were flowing out. I asked, ".Who are these people?" He said, "These are people who would go to sleep without having prayed Salat al- `Isha."

From Bihar al-Anwar, Vol. 18, p. 323-324, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 9: Those who take the Wealth of the Orphan or Take Interest

I saw a group of people in which fire was being poured into their mouths and it was coming out of their rear- ends.

I requested an explanation on who they are. Jibra'il replied, "These were people who took the property of the orphans unlawfully."

Then I saw another group of people whose stomachs were so large that they could not even get up.

I asked a question regarding these people and the answer I was given was that they were people who used to take interest, were deceived by the Devil and followed the ways of the People of Fira'un. Every morning and evening, fire is given to them. They say, "O' Allah! When will the Day of Judgement take place so that we will have some respite from this life, which is taking away our strength?"

From Bihar al-Anwar, Vol. 18, p. 324, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

Hadith No. 10: Women Who Committed Indecent Acts

We came across a group of women during our journey who were being hung by their chest.

I asked Jibra'il, "Who are these women?" He replied, "These are women who lied and attributed children (that they had from someone else) to their husbands and therefore claimed that these children were their inheritors.'

The Prophet of Allah said, "The harshest punishment of Allah is on that woman who attributes a child to a family who is not really from that family, simply to take control of her husband's wealth."

From Bihar al-Anwar, Vol. 18, p. 324, Bab 3 - Ithbaat al-Mi`raaj wa ma`anaahu wa kayfiyyatuhu wa sifatuhu wa ma jaraa feehi wa wasf al-buraaq, Hadith 34.

The meaning and concept of Occultation (ghaibah)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

During Occultation

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

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

« النّكاحْ سْنّتي فمن رُغِبُ عن سنّتي فَلَيسُ مِنّي ».

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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