Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Four

Mahdi and His Distinction

In the first chapter of “Eqdud-Durar” the author narrates from Abu Ayub Ansari who said: ‘The Holy Prophet (S.AW.A) told Fatemah (may Allah’s peace be upon her) as such: - Our Prophet is the best of the Prophets and he happens to be your father. Our martyr is the best of the martyrs and he is Hainza, your father’s Uncle. And from us is the one who possesses two wings and will fly with them to whatever part of the paradise he wishes.

And from Us are the two ‘Sebt’ (offspring) of this ‘Ummah’ i.e. Hassan and Hussein and they are your sons.

And from us shall come the Mahdi. Thereafter he writes: ‘Hafez Abul-Qasim Tabarani has narrated this tradition in his minor Mu’ajam.[70]

The author says: What honor and greatness Allah has bestowed upon Mahdi, the Expected one, that by virtue of his great and truthful grandfather’s saying, he got the honor of being amongst the family which Allah has removed from them the uncleanness and purified them a (thorough) purification.

Mahdi and His Lofty Position

The author of “Eqdud-Durar” narrates (in the first chapter) from Abu Abdulla Na’eem-ibn-Hemad who narrates from Ibn-Abbass who said: ‘In his first look, Isa-ibn-Maryam (Jesus Christ) looked at what would be bestowed upon the ‘Qaem’ from the progeny of Muhammad and then said: ‘O Lord, grant me the position of ‘Qaem’ of Al-e-Muhammad.’ Said to him:

He shall be from the offspring of Ahmad. Thereafter, he looked for the second time and found the same as that he had first seen. He asked (Allah) the same and heard the same reply. He looked for the third time and saw exactly what he had seen before. He requested the same and once again received the same reply.

Also, the author of “Eqdud-Durar” narrates from Saalem Ashal as such: ‘I heard a tradition similar to this one. Abu Jafar Muhammad-ibn-Ali (may Allah be satisfied with them) would say:

‘May my life be sacrificed for you, O Mahdi, the Awaited one, O ‘Qaem’ of Al-e-Muhammad. How is this sublime position which Allah has bestowed upon you and assigned it and made it superior (only) for your excellency to such extent that the two confabulator with Allah i.e. Musa-ibn-Imran and the spirit of Allah, Isa-ibn-Maryam (AS.) wished to reach this same lofty position as yours even though they themselves possessed a sublime position? Anyhow, Allah did not accept their wish. When both looked and became aware of your sublime position which Allah had allocated for you (only) and discovered your majesty, they became amazed and requested Allah for such a position. However the reply they received was that except for the ‘Qaem’ of Al-e-Muhammad, none could receive this position.

Then they looked at the effects (i.e. the raising of the true creed (of faith) in the East and West; establishment of equity and Justice and destruction of cruelty and oppression) which would occur through Mahdi’s existence and emergence. They requested Allah to make these effects occur under their patronage and make them the cause of their propagatory mission. However they were told that this sublime position was exclusively for ‘Qaem’ of Al-e-Muhammad.

Mahdi and Isa

Bukhari in his “Sahih” vol. 2 Page 158 narrates from Abu Huraira and he from the Holy Prophet (S.A.W.A.) who said: -

“How be your position at that time when the son of Maryam shall descend amongst you and your Imam shall be from you.”

The same tradition with similar reference has also been narrated by Muslim.

The author of “Eqdud-Durar” narrates (in the first chapter) from the book ‘Manaqib-ul-Mahdi’ of Hafez Abu Na’eem Esfahani who narrates from Abu Saeed Khudri who narrates from the Holy Prophet (S.A.W.A.) as such: -

“From Us is the one behind whom shall pray Isa.”[71]

Traditions in this regard are many and what we have narrated about his Imamate, distinction and leadership are adequate.

Ganji in his book ‘Bayan’, after mentioning traditions on ‘Salat’ (prayers) says: If someone says:

The authenticity of this tradition that Isa (A.S.) shall stand for prayers behind Mahdi (A.S.) and will fight along with him and the fact that Isa (A.S.) shall kill Dajjal in the presence of Mahdi and Mahdi (AS.) will be having precedence over Isa at the time of prayers are all well-known. Similarly, his position is more than Isa at the time of ‘Jihad’ (the holy war).

As far as the authenticity of these traditions are concerned they are resolute before the Ahl-e-Sunnah and Shi’ites too have narrated them in a similar manner.

Therefore, all the Muslims, whether Shias or Sunnis are unanimous and united over the evidence of Mahdi’s existence which means that except for the sayings of Shias and Sunnis, the sayings of other sects is immaterial. In spite of such consensus on this matter and its authenticity we ask: Amongst the two (i.e. Mahdi and Isa) who is having precedence over the other in prayers and battle?!

We reply: Mahdi and Isa are both leaders, one is the Prophet and the other is the Imam; although in a congregation the one who is the Imam shall be the leader over the other who is the Prophet. Besides, none of the two fear from reproach (of others) seeking the path of Allah and both are immaculate from all types of sins such as deceit, showing off (the good deeds) and hypocrisy. Moreover, none of the two will invite the others towards an act, which is outside the decree of ‘Shariat’ (religious bindings) and against the Wish of Allah and His Prophet.

When such is the affair, then ‘Imam’ (who is Mahdi) is superior to ‘Mamoom’ (who is Isa) because, Muhammad’s Shariat has commanded as such. The proof of this is what the Holy Prophet (S.A.W.A.) has said:

The one whose recitation of Quran is better (than others) shall lead the people. If it is equal amongst all, then the most wise shall lead and if still they are equal, the most learned shall lead. If yet they are equal, the one who has taken precedence over the others in ‘Hijrat’ (migration) shall lead and if again they remain the same, the one with a handsome face shall lead. Thus if Mahdi realizes that Isa is superior to him, it is not permissible for Imam to take precedence over Isa in the ‘Shariat’ since Allah has kept Imam pure and clean from every abominable act. Similarly if Isa realizes that Mahdi is superior to him, it is not permissible for him to allow Mahdi to follow him because, Allah has protected him from pretention, hypocrisy and showing-off. Rather, when once Imam becomes sure that he is more learned than Isa it is permissible for him to take precedence over Isa. Similarly when Isa becomes certain that Mahdi is more learned than him he will allow Hazrat to take precedence and he himself will on the other hand, follow him. This was regarding superiority in prayers.

Jihad (the holy war), is giving one’s life before the one who is having an inclination towards Allah through this means. If it is not such, then nobody is having the right to take part in Jihad in front of the Holy Prophet (S.A.W.A.) and someone other than him. The verity of this saying is the following Divine words: -

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“Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah’s way, so they slay and are slain; a promise which is binding on Him in the Torah and the Ingeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement”

Another point is that Imam is the representative of the Holy Prophet amongst the people and Isa (Jesus) cannot take precedence over the Holy Prophet. Similarly, it is not permissible for him to take precedence over his representative.

Mahdi and Ummah

In the third chapter of “Eqdud-Durar” it: author narrates from Abu Omar Muqarri and he, from Huzaifa-bn-Yamaan and he, from the Holy Prophet (S.A.W.A.) who; while speaking about the incident of Sufyani and his wicked deeds said: ‘A cry shall be heard from the heavens - a repelling cry: “O people, verily Allah has severed the hands of the oppressors, hypocrites and their followers from you and made the best from the ‘Ummah’ of Muhammad (S.A.W.A.) to be your guide Look for him in Mecca and in deed he is the Mahdi.”

Allah has exclusively eulogized the Islamic ‘Ummah’ in His Holy Book and attributed this ‘Ummah’ with qualities if they were to take pride in one of them they would be justified let alone if they took pride in all of them.

His first statement:

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(And thus We have made you a medium (just) nation.)

Second:

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(You are the best of the nations raised up for (the benefit of) men.)

Third:

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(And you may be bearers of witness to the people.)

Fourth:

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(He has chosen you.)

Fifth:

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(He named you Muslims since before.)

Besides these, there are other traditions and writings which have come with regard to their superiority and if there was no other superiority but the relationship and kinship with the Holy Prophet of Islam (S.A.W.A.) suffice it was for them to take pride and flaunt

Verily, the Islamic ‘Ummah’ is that very ‘Ummah’ in which exists specimens of martyrs of Karbala as well as the battle of Badr and Uhud; amongst them being Hamza, the Chief of the Martyrs.

In them are specimen of those who accompanied the Prophet in battles and fought with their lives and properties in the way of Allah. In them are specimens like Salman, Abu Zar, miqdad, Ammar, Thalha, Zubair, Abu Ubaida and Saad-ibn-Abi Waqqas. Moreover, the tradition, which we had mentioned says:

‘Mahdi is the best of Muhammad’s ‘Ummah’.

Therefore, speaking about his superiority, suffice it is to mention this very fact that he is the best among the Islamic ‘Ummah’.

The author of “Eqdud-Durar” narrates (in the seventh chapter) from ‘Musnad’ of Imam Ahmad and ‘Awali’ of Hafez Abu Na’eem and these two from Abdullah-ibn-Abbass who said: ‘The Holy Prophet (S.A.W.A.) said: -

Destruction is not for a nation (Ummah) in which I am the firs of it’ Isa the last and Mahdi the middlemost.

Ibn-Hajar in his “Sawaeq” narrates from Abu N’a’eem who narrates from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: - “A nation whose first is myself; whose last is Isa-ibn-Maryam and center one Mahdi will never be destroyed.”

The same tradition can be found on page 151 of “Esaaf-ur-Rhagebeen”.[72]

The author of “Eqdud-Durar” has narrated (in the seventh chapter) from ‘Sunan’ of Nesa’ee and he from Anas-ibn-Malik that ‘The Holy Prophet (S.A.W.A.) said: - “Destruction is not for a nation in which I am the first of it” Mahdi the middlemost and Messiah the last.”

Ganji in his book of ‘Bayan’, after narrating the afore-said tradition says: ‘This tradition is ‘Hassan’ (good) and Hafez Abu Na’eem and Ahmad-ibn-Hanbal have narrated it in their books ‘Awali’ and ‘Musnad’ respectively. His saying that ‘Isa shall be the last’ does not mean that Isa will remain alive after Mahdi because, as it has been proved that Mahdi is the Last Imam and except for him, no other Imam has been mentioned by them, it is not possible for the people to remain without an Imam. If it is said that Isa shall lead the people after him for some time we reply: -

In case Isa remains amongst the people, it cannot be said that there will not remain any goodness and joy even though traditions mention that after Mahdi, there shall be no goodness and joy. It is not authorized that Isa acts and leads as a vicegerent because his dignity is much higher than the position of vicegerency. Moreover, he cannot enjoy liberty in his leadership as the ignorant people shall start imagining Muhammad’s nation to have changed and converted into a Christian nation and this imagination is blasphemy. Therefore, it is necessary to interpret the tradition in this manner that Muhammad (S.A.W.A.) was the first leader and the first inviter of Islamic ‘Shariat’ and Mahdi was the middle inviter. This interpretation appears to be correct to me. It is also possible to interpret Mahdi’s middle stage as his superiority and betterment over the others because he is the Imam and Isa shall descend after him and confirm his position of Imamate. Moreover he shall become his associate and helper in his affairs and declare to the people the integrity of whatever Imam claims. Therefore Isa is his last confirmer.

The author of “Kashful-Ghumma” after mentioning what we have narrated from the book of ‘Bayan’ regarding the interpretation of this tradition says: -

If, by middleness of Mahdi is meant his superiority then it is apprehended that he will be better than Ali too and I can find no person believing in this talk. However, we may interpret this as such: The Holy Prophet (S.A.W.A.) was the first inviter and he placed Mahdi in the middle since he was amongst his followers and ‘Ahl-e-bit’. He was nearer than his other followers and better placed in the center than those living on his path. However, since Isa was already the leader of one nation and would invite (the people) in the end towards another nation (i.e. Islam) he deserves to be called the last inviter towards Islam and Allah is All-Knowing.’

Author says: The details regarding these two noble traditions which we have mentioned is that we say: The word of negation (*) denotes nullity forever. That is to say, if this letter appears in a word it shall render it ineffective (shall not occur). ‘Destruction’ in tradition either refers to worldly torments just as some of the previous nations got afflicted by it) or deviation after receiving guidance and blasphemy after having belief (just as it occurred with some of the previous nations). Or it refers to disconnection of the field of social life. Just as a person dies, a nation too dies and fades away. As Allah says (*)

  (*) or (*) (middle) has to be interpreted in its very apparent meaning which is something between the first and last. It does not refer to superiority or betterment because in the second tradition the word of ‘middle’ has been used as against the words of, ‘first’ and ‘last’ and secondly the word of (*) (in the first tradition) is a part of the word and earned the meaning of ‘valency’. Thus one cannot interpret (*) to mean betterment. The Holy Prophet (S.A.W.A.) being the ‘first’ is an apparent enough evident. However Mahdi, being the ‘middle’ emerges from this view - point that be has been born in the year 256 and from then onwards he is living until Allah makes him to reappear. Isa being the ‘last’ one indicates this fact that he shall descend after the emergence of Mahdi. The words ‘first’, ‘last’ and middle have been used in the literal sense for these three personalities and not in any other sense.

After becoming aware of what we have written we say: Although Allah is All-Knowing, (yet) what the Holy Prophet (S.A.W.A.) meant by this saying is that destruction and annihilation never overtakes a nation which has been associated and related to such kind of sacred systems. Therefore, it is by the blessing of these three personalities that Allah has refrained from sending worldly chastisement or that deviation will not occur for them as a result of the teachings and training of these three personalities (either directly or indirectly) or that by being attentive to people like them and their reformatory instructions, a nation shall not be destroyed and will not lose its social life.

Mahdi and Paradise

In Nahjul-Balagha, Ali (A.S.) says as such: - ‘Know, O’ creatures of Allah, that the one who fears Allah will certainly be shown (by Allah) the path of exit from seditions and will be bestowed a light for his darknesses. Whatever he describes, will be granted to him. Moreover Allah shall give him mansions besides Himself in a beautiful place - a mansion which he himself has constructed, its canopy will be his throne

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and its brightness will be his own self, Angels will be his visitors and Prophets shall be his friends.’

The author “Eqdud-Durar” narrates (in the seventh chapter) from Ibn-Maaja, Tabarani, Abu Naeem and some others who in turn narrate from Ana-ibn-Malik that the Holy Prophet (S.A.W.A.) said: - ‘We, the seven sons of Abdul-Muttalib - Ali my brother, Hamza my uncle, Jafar my cousin, Hassan, Hussein, Mahdi and myself are the “chiefs of the people of Paradise”.[73]

Ibn-Hajar in “Sawa’eq” (page 112) narrates from Ibn-Maaja and he, from Anas that the Holy Prophet (S.A.W.A) said: “We, the sons of Abdul-Muttalib - Ali, Jafar, Hassan, Hussein, Mahdi and myself are the chiefs of the, people of Paradise.”

The author says: - ‘Paradise is a place, which Allah has prepared for His obedient servants. Thus its inhabitants are the best ones and its residents are the most righteous ones. In them are the Prophet, Messengers, veracious believers and martyrs. With these specifications, Mahdi (A.S.) is amongst the seven chiefs of Paradise and the great chief over here refers to the greatness of spirituality and not greatness in age.

The author of “Nur-ul-Absar” on page 229 writes: ‘Ibn-Shirwiya writes in his book ‘Firdaus’ as such: Ibn-Abbass says-The Holy Prophet (S.A.W.A.) said: “Mahdi is the peacock of the inhabitants of Paradise.”

The author of “Yanabi-ul-Muwadda” too has narrated a tradition similar to this one from “Kanzul-ul-Daqa’eq” quoted from Ahmad-ibn-Hanbal.[74]

The author says: - Comparing Mahdi with a peacock amongst the inhabitants of Paradise (in spite of knowing who its inhabitants are) is a good indication of his superiority which is the speciality of Mahdi and no other human-being.

Verily, whatever is derived from Mahdi’s existence and his emergence such as Divine Magnificience, Elegance, Greatness and Glory is such an affair, which has not occurred for any of the Prophets or Messengers. Why should not it be so when traditions which are ‘Mustafiza’ clearly stipulate that Hazrat shall fill the earth with equity and Justice and illuminate it with the light of Allah and his kingdom shall engulf the East and West.

These signs of elegance and majesty are specialities of Mahdi, the Awaited one. Thus, from the view - point of beauty, he shall be like a peacock (as compared to other birds) among the inhabitants of Paradise.

Mahdi and Submission

The author of “Bqdud-Durar” narrates in chapter No. 3 from Abu Abdullah Na’eem-ibn-Hemad and he, from Jaber-ibn-Abdullah who said: - ‘A person once visited Abu Jafar Muhammad-ibn-Ali and said: Take these 500 dirhams from me concerning ‘Zakat’ (alms-tax) on my wealth. Abu Jafar said:’- ‘Pick them up and give them to your Muslim neighbors and those brethrens who are in dire need. Thereafter he said: When Mahdi from our progeny shall emerge, he shall distribute wealth equally and act justly with the people. Therefore, any one who obeys him has obeyed Allah and anyone who disobeys him has disobeyed Allah.

The author of “Eqdud-Durar” narrates in the fourth chapter from Hafez Abu Abdullah Na’eem Ibn-Hemad that the Holy Prophet (S.A.W.A.) said: ‘A caller shall call Out from the heavens as such:

Know that, the chosen one of Allah amongst His servants is so and so. Thus listen to him and obey him.[75]

The same tradition has come in the seventh chapter of the afore-said book and its author mentions that by so and so is meant ‘Mahdi’.

The author of “Yanabi-ul-Muwadda” narrates (on page 435) from Ibn-Maaja who in turn narrates from Ibn-Omar who narrates from the Holy Prophet (S.A.W.A.) as such:

“The Angels shall cry out from the heavens and will incite the people towards him and say: Verily Mahdi has emerged. Obey him.”

Mahdi and Truth

The author of “Eqdud-Durar” narrates (in the seventh chapter) from ‘Muajam’ of Abul-Qasim Tabarani, ‘Manaqib-ul-Mahdi’ of Abu Na’eem Esfahani and Hafez Abu Abdullah Na’eem-ibn Hemad who in turn narrate from Amir-ul-Mumineen Ali-ibn-Abi Talib (A.S.) that the Holy Prophet (S.A.W.A.) said: -

‘Whenever the caller shall cry out from the heavens that the truth can be found in Muhammad’s household, Mahdi shall emerge at that very moment.[76]

Th the afore-mentioned book (in Section 3, Chapter 7) its author narrates from Amir-ul-Mumineen Ali-ibn-Abi Talib (A.S.) as such: ‘Whenever the caller shall call out from the heavens that truth is with Al-e-Muhammad, Mahdi shall come forth.

The author of ‘Al-Musawiyah’ writes: - Ahmad-ibn-Musa-ibn-Mardawiya narrates through various channels from Ayesha, the wife of the Holy Prophet (S.A.W.A.) and she from Hazrat that:

“Truth is with Ali and Ali is with truth. There shall be no separation between the two until they meet me near the fountain.”

The author says: The son appears to be so similar to the father that the Holy Prophet (S.A.W.A.) made this remark with regards to both of them.

Mahdi and Succession

The author of “Eqdud-Durar” narrates (in the eighth chapter) from Hafez Abu Na’eem and he, from Abdullah-ibn-Omar that the Holy Prophet (S.A.W.A.) said: “Mahdi shall emerge and above him will be a cloud from where an Angel cries out: Verily, this is Mahdi, the divine successor. Therefore, obey him.”

The author of “Nur-ul-Absar” has narrated the same tradition on page 231 from Abu Na’eem, Tabarani and others who in turn have all narrated from Abdullahibn Omar.[77]

The author of ‘Es’aaf-ur-Rhagebeen’ on page 153 says: “Traditions mention that at the time of his emergence, the angels shall cry out: This is Mahdi, the divine representative. Therefore, obey him. Then the people shall join him.”

The author of “Yanabi-ul-Muwadda” narrates on page 447 from ‘Fara’ed-us-Semtain’ from Abu Na’eem from Abu Omar that the Holy Prophet (S.A.W.A.) said: - “Mahdi shall emerge and an Angel above him shall cry out: This Mahdi is the representative of Allah. Therefore follow him.”[78]

Mahdi and Treaty

The author of “Eqdud-Durar” narrates (in Section 3, Chapter 9) from Sunan of Abu Omar, Osman-ibn-Saeed Muqarri and ‘Al-Fatan’ of Hafez Abu Abdullah Na’eem-ibn-Hemad who, in turn narrate from Ishaaq-ibn-Auf who said: ‘On the flag of Mahdi shall be written (*) (treaty is for Allah).

The author of “Yanabi-ul-Muwadda” too has narrated from “Fasl-ul-Kheta” of Anuf a similar tradition on page 435 of his afore-said book.[79]

Mahdi and Angels

The author of “Eqdud-Durar” narrates (in the eighth chapter) from Abu Omar and ‘Sunan’ of Osman-ibn-Saeed Muqarri who in turn narrate from Huzaifa-ibn-Yamaan that the Holy Prophet (S.A.W.A.) while speaking of Mahdi and the people’s pact with him between ‘Rukn’ and ‘Maqam’ said: Gibra’eel (Gabriel) shall move in front of him and Micha’eel on his right. The inhabitants of the heavens and earth and the beasts and birds shall become happy of his presence.[80]

The author of ‘Esaaf-ur-Rhagebeen’ writes on page 152 as such: - ‘It has come in traditions that Allah, the Exalted shall support Mahdi with three thousand Angels[81]and the people of Cave (Ahl-e-Kahf) shall be among his helpers.

Mahdi and People of the Cave

The author of “Eqdud-Durar” writes in the seventh chapter as such: Imam Abu Ishaaq Thulbi in his exegesis of the Holy Quran with regards to the incident of the people of the Cave says: They took their places of sleep and remained therein until the end of time when Mahdi shall emerge. Then Allah will make them alive. Later they shall return back to their sleeping places and will not rise until the Day of Judgement.

The author says: In the same exegesis, under divine saying of

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The Holy Prophet (S.A.W.A.) has said: Verily Mahdi (A.S.) shall greet the people of the Cave and Allah, the Exalted, shall make them alive. Then they shall answer his greetings. Thereafter they shall return back to their places and will not rise until the Day of Judgement.[82]

The author says: ‘Perhaps, the reason that Allah will make them alive is that they may give allegiance to Mahdi and as said before.

The author of “Esaaf-ur-Rhagebeen” mentions that as per of traditions they shall be among his helpers and companions.’

Mahdi is the Proof (Hujjat) of Allah

The author of “Yanabi-ul-Muwadda” narrates (on page 448) from the book “Fara’ed-us-Semtain” of Hassan-ibn-Khalid and he, from Ali-ibn-Musa ar-Ridha (A.S.) who said: “The one who is not pious, has no religion. Verily the most honorable amongst you before Allah is the one who is the most pious.” Thereafter be said: “The fourth from my offspring is the son of the chief of slave-girls. Through him, Allah shall clean the earth of every cruelty and oppression. He is the same one in whom people will doubt his birth and for him there will be an occultation. Whenever he shall emerge, the earth will be illuminated by the Divine Light and the scale of Justice will be established amongst the people such that no one will oppress the other. Verily, he is the one for whom the earth will roll and there is no shadow for him. He is the one with regards to whom a caller from the heavens will call out and all the inhabitants of the earth will hear: Be aware that the Proof (Hujjat) of Allah has emerged near the House of Allah. Therefore follow him as truth is in him and with him.”

Mahdi and Completion of Religion

Ibn-Hajar in his “Sawa’eq” (page 97) narrates from Abul-Qasim Tabarani that the Holy Prophet (S.A.W.A.) said: “Mahdi is from us. Religion shall find its completion through him just as it found its expansion through us.”

The author of “Esaaf-ur-Rhagebeen” too has narrated the same tradition on page 148 of his afore-said book.

Sayyid Mu’min-ibn-Hassan Shablanji in “Nur-ul-Absar” narrates (on page 231) from Ali-ibn -Abi Talib (Peace be upon him) who said: I asked the Messenger of Allah whether Mahdi is from us, the family of Muhammad or from some other family. He replied: “No. Rather he shall be from us. Through him, Allah shall bring the religion to its completion just as He had expanded it through us.”[83]

This matter is further strengthened by numerous ‘Mustafiza’ traditions which give indication to this fact that religion shall not come to its stage of completion until twelve Caliphs come and pass over it. As research shows, you already know as to what Ibn-Abil Hadeed has narrated about the consensus of the Muslims on this fact and that is the duties shall not cease but with Mahdi. Thus he is the last of the legatees and the religion of Islam shall terminate in him just as his great grand father was the last of the Prophets and religion commenced from him.

Mahdi is the Twelfth Caliph

The author of “Yanabi-ul-Muwadda” narrates (on page 447) from the book “Fara’ed-us-Semtain” which in turn narrates from Saeed-ibn-Jubair who narrates from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: - “Verily my Caliphs and successors after me are the Hujjats (Proofs) of Allah upon the people and they are twelve in number. The first of them is Ali and the last of them is my son Mahdi.”

The author says: All those reasons and arguments which give indication to this fact that the Caliphs after the Holy Prophet (S.A.W.A.) are twelve in number and are all from Quraish or Bani-Hashim, give indication to the afore-mentioned matter too. All those reasons have been collected by Ahmad Hanbal in his book ‘Musnad’. Besides him, other Sunni scholars and experts of traditions too have collected those reasoning. The reasons which they have collected cannot be conformed but to what we, the Shia Ithna Ashar, say: The successors to the Holy Prophet (S.A.W.A.) are twelve in number where the first of them is Ali-ibn-Abi Talib, Amir-ul-Mumineen and the last of them is Muhammad-ibn-Hassan Mahdi (A.S.). May Allah place us amongst his followers and helpers.

Mahdi is the Twelfth ‘Wasi’ (Legatee)

The author of “Yanabi-ul-Muwadda” narrates (on page 486) from ‘Manaqib’ of Khawrazmi who narrates from Ali-ibn-Musa ar-Ridha who narrates from his father and he from his father that the Holy Prophet (S.A.W.A.), while mentioning about his own virtue and his household and also something about his ascension (to heaven) said: “O my Lord, who are my legatees.” Then a voice was heard, saying: ‘Your legatees are those whose names have been written over the enclosure of My ‘Arsh’ (Throne).

Therefore, I looked and witnessed twelve lights on which was written the name of each of my legatees in green. The first of them was Ali and the last of them the ‘Qaem’.

In the afore-mentioned book, its author narrates (on page 486) from ‘Manaqib’ of Khawrazmi and he from Abu Sulaiman Chupaan that the Holy Prophet (S.A.W.A.) said: ‘The night when I was being taken towards the heaven... (And he narrated the same tradition so far as Allah says): ‘O Muhammad, do you wish to meet them? I replied: “Yes my Lord.” Then Allah said: “Look towards the right of ‘Arsh’ (Throne).” As I looked I suddenly saw Ali, Hassan, Hussein, Ali-ibn-Hussein, Muhammad-ibn-Ali, Jafar-ibn-Muhammad, Musa-ibn-Jafar, Ali-ibn-Musa, Muhammad-ibn-Ali, Ali-ibn-Muhammad; Hassan-ibn-Ali and Muhammad-ibn-Hassan Mahdi. Amongst them, perhaps Mahdi appeared like a sparkling star. Thereafter He said: “O Muhammad, they are My Hujjats (Proofs) upon My servants and they are your legatees.”

In the same book, the author narrates (on page 487) from the author of “Faraed-us-Semtain” and he from Sa’eed-ibn-Jubair and he from Ibn-Abbass that the Holy Prophet (S.A.W.A) said: “Verily, my legatees and the Hujjats (Proof) of Allah upon the people after me are twelve in number. The first of them is my brother and the last of them is my son.”

People asked Hazrat: Who is your brother? He replied: “Ali.” Again he was asked: Who is your son? He replied: “Mahdi.”

Again, in the same book, the author narrates (on page 487) from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: - “I am the Chief of the Prophets and All the Chief of Legatees. Verily the legatees after me are twelve in number. The first of them is Ali and the last is Mahdi.”

Mahdi is the Twelfth Imam

The author of “Yanabi-ul-Muwadda” narrates (on page 492) from “Manaqib” of Khawrazmi that Abu Abdullah Hussein-ibn-Ali said: - “Once when I visited my grandfather, the Holy Prophet (S.A.W.A.) he made me sit on his lap and then said: Allah shall select from your rear, nine Imams (leaders) the ninth of whom shall be the ‘Qa’em’. All of them are the same in rank and position before Allah.”

In the same book, the author narrates (on page 493) from the afore -said book of Khawrazmi who narrates from Ali (A.S.) that the Holy Prophet (S.A.W.A.) said: “Imams after me are twelve in number. The first is you (‘O Ali) and the last of them shall be the ‘Qaem’ through whom Allah shall liberate the East and West.

Mahdi is the Imam of the Age

Ali (A.S.) in “Nahjul-Balagha” says: - The earth shall not remain vacant of God’s ‘Hujjat’ and ‘Qaem’. He is either manifest and well-known or concealed and fearful (from his enemies). Taftazani has narrated from Ali (A.S.) the same as above.

In this regard, there is another tradition, which is famous amongst Shias and Sunnis and as far as the authenticity of this tradition is concerned, there exists no controversy between the two sects. In this tradition, the Holy Prophet (S.A.W.A) says: “The one who dies and does not recognize the Imam of his age has died the death of ignorance.”

We ask: “Who is the one who is the Imam of this time?”

This is a question with the inevitable and the correct reply that in accordance with reason and the traditions whose authenticity is certified, he is none other than that the Shiite say which is Mahdi the Awaited one.

The following are the evidences, which prove our claim as correct.

The first evidence is that traditions clearly stipulate this fact that he is the Caliph (vicegerent) of Allah and the Divine Hujjat (Proof) and what can be understood from these two attributes, is that its possessor must be an Imam i.e. the one owning status on behalf of the Holy Prophet (S.A.W.A.) because Imamate according to us (i.e. the Shias) is having not much meaning other than guardianship of religious and worldly affairs on behalf of the Holy Prophet (S.A.W.A.).

As per the traditions which we have mentioned before, it became apparent that Mahdi, the Awaited one is the same Abul-Qasim Muhammad-ibn-Hassan Askari. And when it is proved that Mahdi will be the Caliph and Hujjat of Allah on the day of his emergence, it will be proven that at present too, he is the Caliph and Hujjat of Allah and Imamate too. According to us he would not be anything other than this because amongst the Muslims, there is no one who reckons Imam to be separate from Caliph and Hujjat.

In other words, if someone says that the Imam of the Age is not Mahdi, he is bound to reject one of the Following two matters: Firstly that Mahdi, the Awaited one is not Muhammad-ibn-Hassan Askari and secondly that Mahdi shall neither be Allah’s Caliph nor Hujjat at the time of his emergence.

In this regard, we say: Since both of these points have been proved as per the appropriate traditions, there remains no way to reject any one of them let alone both.

Secondly, in many of the traditions (previously mentioned for our readers) we have been enjoined to obey and follow him and forboden from disobeying and recalcitrating against him. Rather in some of the traditions it has come that anyone who obeys him has obeyed Allah and anyone who disobeys him has disobeyed Allah. Now, the essential condition for enjoinment of obedience and forbiddance from disobedience is (without any condition) his very existence - an Imam impeccable from every error and oblivion.

Indeed, enjoinment of his obedience and forbiddance from his disobedience guides us in all cases to two things:

Firstly that Mahdi is immaculate. Otherwise enjoinment of his obedience would necessitate obedience in all cases, even in sins. Similarly forbiddance from disobedience would lead sometimes to forbiddance from obedience of Allah. For clarifying this matter we further say: If he is not infallible, it is possible that he may command us to disobedience of Allah and forbid us from His obedience. Consequently what will necessarily follow is that enjoinment of his obedience will amount to enjoinment of disobedience of Allah and forbiddance from his disobedience will amount to forbiddance from obedience of Allah. Rather what is incidental to the statement of Imam (A.S.) (which has partly come in this tradition) that anyone who obeys him has obeyed Allah and anyone who disobeys him has disobeyed Allah is this that in case of Mahdi not being infallible, disobedience of Allah will be obedience of Allah and obedience of Allah will be equal to His disobedience and as per reason, such a thing is far from the truth.

Secondly, enjoinment of obedience and forbiddance from disobedience generally envelops all the people   unconditionally. Thus his obedience becomes obligatory and his disobedience forbidden upon every one (other than him) and if there was another Imam this decree would not generally be correct because, in some of the instances it would amount to enjoinment of disobedience of Imam and forbiddance from his obedience (as if the view of one of those two Imams would be contrary to the view of the other).

Thirdly, there are many traditions which prove that Mahdi is the twelfth Caliph of the Holy Prophet (S.A.W.A) or his twelfth legatee or the twelfth Imam or the twelfth ‘Hujjat’ from the Hujjats (Proofs) of Allah. Then surely traditions distinctly approve Hazrat in the matter of successorship, executorship, Imamate and being the Proof (Hujjat) of Allah upon the people.

Verily, by decree of this tradition, Mahdi possesses these virtues and qualities right from the time of his birth until his departure from this world. However, it must be said that he was silent during the time of his father, Hassan Askari and it was obligatory for him to obey his father. But after his father’s demise he has been, (till the end of his life) the caliph of Allah, legatee of His Messenger, leader and Hujjat and the essential condition for this matter is that he should be an Imam in this period.

Fourthly, there are ‘Mustafiza’ and rather ‘Mutawatir’ traditions from Shia and Sunni sources that the Holy Prophet (S.A.W.A.) said: “The leaders, successors and legatees after me are twelve.”

In some of those traditions it is mentioned that they are from Quraish while in some other traditions mention is made that they are from Bani-Hashim. Yet, some of the traditions speak of Ali as the first Imam and Mahdi as the last. Even, the names of each of the Imams have been mentioned one after the other and those wishing to have information about them can refer to the books of tradition especially ‘Musnad’ of Imam Ahmad and ‘Mustadrak’ of Abu Abdullah Hakem. Similarly, they can refer to the books which have been written about their virtues like ‘Manaqib’ of Khawrazmi,  ‘Fara’ed-us-Semtain’ and ‘Yanabi-ul-Muwadda’. Now, in order to substantiate what we have written we shall set forth some of them from the book ‘Durarul-Musawiyya-Fi-Shar-ul-Aqa’ed- ul-Jafariya’.

For example, Bukhari in his ‘Sahih’ narrates from Muslim who narrates from Jabir-ibn-Samara that the Holy Prophet (S.A.W.A.) said: - “Religion shall continue to exist consistently till the time when the Hour is established and the twelve successors from Quraish who are the guardians over the People have come and gone. Ali-ibn-Muhammad too has referred to this tradition and concludes that nine of them shall be from the rear of Hussein and Mahdi is one of them.

Yet, Abdur-Rahman-ibn-Samara narrates: “I asked the Holy Prophet (S.A.W.A.) as such- 'Show me the path of salvation.”

Hazrat replied: ‘O son of Samara. Whenever desires diversify and opinions differ, it is upon you to stick to Ali-ibn-Abi Talib. Verily, he is the leader of my ‘Ummah’ and my successor after me... Surely, from them are the Imams of my ‘Ummah’ and the two Chiefs of the youths of Paradise (i.e. Hassan and Hussein) and from Hussein is nine descendants where the last of them is the ‘Qaem’ of my ‘Ummah’.

Also, Ibn-Mughazali narrates from Abu Imamah that the Holy Prophet (S.A.WA) said: 'Imams after me are twelve and all of them are from Quraish. Nine of them are from the rear of Hussein and among them is Mahdi.

Moreover, it has been narrated from Abu Saleh who has narrated from Zaid-ibn-Thabit that the Holy Prophet (S.A.W.A.) said: “The world shall not come to an end until a person from the progeny of Hussein emerges for leading my nation. He shall fill the earth with Justice just as it had been filled with oppression.”

We asked: Who is that person?

He replied: “He is the ninth Imam from the descendant of Hussein.”

Another tradition has been narrated from Hassan-ibn-Ali Raazi where the Holy Prophet (S.A.W.A.) in the end of the same tradition says:

“Pious and infallible leaders shall emerge from the descendents of Hussein. Among them will be Mahdi and he is the same one behind whom Isa-ibn-Maryam shall pray and he shall be the ninth one from the offspring of Hussein.”

Fifthly, some traditions have come regarding the occultation of Mahdi and his concealment from the people. These traditions (which will be mentioned later on) clearly stipulate that Mahdi (A.S.) is a leader whose obedience is obligatory - whether in his absence or presence and whether he is manifest or hidden. As such, the Muslims are bound to recognize him.

The author of “Yanabi-ul-Muwadda” narrates on page 488 from Saeed-ibn-Jubair who narrates from Ibn Abbass that the Holy Prophet (S.A.W.A.) said: Verily, Ali is the leader of my ‘Ummah’ after me and from his progeny shall be the ‘Qaem’ who shall fill the earth with equity and Justice just as it had been filled with cruelty and oppression. “I swear by Allah who appointed me by the truth and as the bearer of glad-tidings and as a warner that those whose belief are firm in his Imamate (during Occultation) are more scarce than red matches.”

The author of afore-said book narrates from ‘Manaqib’ of Khawrazmi that Abu Jafer Muhammad Baqir (A.S.) said: The Holy Prophet (S.A.W.A.) said: “Blessed is he who finds the ‘Qaem’ from my Ahl-e-Bait in a state when he has followed him during the period of his Occultation and has made friendship with his friends and enmity with his enemies. Such a person is counted to be amongst my companions and friends and he shall be the most honorable person before me on the Day of Judgement.

The same author of the same book quotes on page 494 from ‘Manaqib’ of Khawrazmi and he from Jabir-ibn-Abdullah Ansari that the Holy Prophet (S.A.W.A.) said: ‘O Jabir, Verily my legatees and the leaders of the Muslims after me are firstly Ali followed by Hassan, Hussein, Ali-ibn-Hussein, Muhammad-ibn-Ali famous as ‘Baqi’. Very soon you shall meet him and when you do so, send my greetings to him. After him shall come Jafer-ibn-Muhammad, Musa-ibn-Jafar, Ali-ibn-Musa, Muhammad-ibn-Ali, Ali-ibn-Muhammad, Hassan-ibn-Ali and the ‘Qaem’ successively. His name shall be the same as my name and his agnomen too shall be the same as mine. He is the son of Hassan-ibn-Ali and the one through whom God shall relieve the East and West. He shall remain hidden from his friends such that they will not remain steadfast in his Imamate except those whom God has tested their hearts through faith.”[84]

The author of Durarul-Musawiyah writes: “Muhammad-ibn-Muhammad-ibn-Mahmoud Hafez Bukhari famous as Khawja Parsa, in the margin of his book ‘Fasl-ul-Khetab’ when referring to the birth of Mahdi says: Traditions which are at hand in this regard are beyond limit and traditions about the virtues of Mahdi (the one who is the Master of the time; the Hidden one from the public eye, and the one who is existing at all times) are many and in support of each other. Moreover, traditions about his emergence, his illuminating light, his bringing to life the Shariat of Muhammd, his battles in the way of Allah and his purifying the world from its filth are all decisive. His companions are pure from every misgiving and sound from every flaw. They are those who have traversed the path of guidance and gone towards research through the channel of truth. Caliphate and Imamate shall end in him and right from the time his father bid farewell to this world he has been the Imam and will remain so until the Day of Judgement. Isa shall pray behind him and acknowledge him and will invite the people to follow his creed, which is nothing but the creed of the Holy Prophet.”

Sayyid (Hamed Hussein, the author of Abaqaat-ul-Anwaar) in “Esteqsa-ul-Efham” says:

“A copy of what has been written in this margin has been read out to him (i.e. Khawja Parsa) and corrected.”

Messengership in Childhood and His Imamate

So far, whatever we have written about Mahdi and his characteristics, necessarily proves that he has been raised to the position of Imamate and he held this glorious position when he was only five and yet a Junior.

Now we wish to see whether it is possible and permissible for one to hold the position of Imamate at the age of five or is it that the Prophets, Messengers and their successors are bound to first reach adolescence and attain physical development or else!

In this regard, we say: Research in this matter is related to theology and here it is out of place to discuss it in length. However, briefly we say: What has been verified is this that the matter of Messengership, Prophethood, Imamate and successorship lie in the Hands of the Exalted Allah and nobody else has any choice or authority in this regard. Therefore, as per the intellect, this implication will be allowed for and with presence of proof, there shall be no objection if an infant becomes a Prophet or a child becomes an Imam because the Glorious Allah can amass together all the qualifications of an Imam or a Prophet in the childhood period itself.

Verily, reason accepts this that the Exalted Allah makes someone as His friend and then appoints him as His Prophet and Messenger or chooses him as a leader and Executor in his very childhood period. This is because there exists no weakness in the Power of Allah and the story of Isa and Yahya’s Prophethood bear testimony in the trutliflilness of what we say.

The author of Basa’er-ud-Darejat narrates from Ali-ibn-Esbaat as such: I saw Hazrat Abu Jafar approaching towards me. When he came close to me I quickly cast my glance at him and looked at him from head to toe so that I could describe him to my friends in Egypt. Then he went into prostration and said: Verily Allah has set forth argumentation in the matter of Imamate just as He had done so in the case of Prophethood and has said:

(*)

“And We granted him wisdom while yet a child.”

  Also, He has said:

(*)

“Until when he attains his maturity and reaches the age of forty.”

The author of “Yanabi-ul-Muwadda” after mentioning the matter of Mahdi’s birth, narrates on page 452 from the book “Fasl-ul-Khetab” as such: “About him, it has been said that the Exalted Allah granted him wisdom, in his childhood and also made him a ‘Hujjat’  (Proof) for the people of the world. As, He says with regard to one of His Prophets:

(*)

“O Yahya! Take hold of the Book with strength, and We granted him wisdom while still a child.”

Also, He says:

(*)

“They said: How should we speak to one who was a child in the cradle?

He said: Surely I am the servant of Allah; He has given me the Book and made me a Prophet.”

Ibn-Hajar in his “Sawa’eq” (on page 114) after mentioning the incident of the demise of Abu Muhammad Hassan Askari writes: - “He did not appoint anyone as his successor but Abul-Qasim Muhammad Hujjat whose age at the time of his father’s demise was five years. However Allah granted him wisdom at that time.”[85]

At the time of his father’s demise he was five years old and Allah granted him wisdom in his very childhood just as He made Prophet Yahya as an Imam I his infancy and appointed Isa as a Prophet in his childhood. Also, Shabrawi in Al-Ettehaf (on page 79) mentions his successorship to have started at the age of five after his father’s demise and reckons his birth to have occurred in the night of 15th Shaban. Ibn-Khallkan too (in Wafiyat-ul-A’ayan vol. 1 pg. 451) has mentioned the birth of Hazrat to be on the 15th Shaban 255. Suyedi in “Saba’ek-uz-Zahab” (page 78) has mentioned his age at the time of his father’s demise to be five years.

Also Abul-Fidah vol. 2 pg. 45 mentions the birth of Hazrat to have occurred in the year 255.