Alhassanain(p) Network for Heritage and Islamic Thought

Conclusion

The Martyrdom or Passing Away of Imam al-Mahdi (‘atfs)

Different hadiths exist regarding the martyrdom or passing away of Imam al-Mahdi (‘atfs), but because Imam Hasan al-Mujtaba (‘a) has said, “Each one of us Imams will either be poisoned or martyred,” the hadiths that indicate the Imam’s martyrdom can have preponderance over others that say otherwise.

Here, it will suffice to examine only a few pertinent hadiths.

Concerning the noble Qur’anic verse, “Then We gave you back the turn (to prevail) over them,”1 Imam as-Sadiq (‘a) said: “It means the revival of Imam al-Husayn (‘a) and seventy of his companions during the period of the Imam of the Time wearing golden helmets. The return (raj‘ah) and revival of Hadrat al-Husayn (‘a) will be announced by them to the people so that the believers would not entertain doubt and skepticism.

This will occur while Hadrat al-Hujjah (‘atfs) will be among the people. When knowledge and faith in him will be well-embedded in their hearts, the demise of Hadrat Hujjah will come. Then, Hadrat Imam al-Husayn (‘a) will take charge of his ghusl (ritual bath for the dead), his shrouding (kafn), embalmment (hunut), and burial. A non-wasiyy (executor of will) will never prepare the burial of a wasiyy.”2

Zuhri said: “Hadrat al-Mahdi (‘atfs) will live for fourteen years and then he will meet the Lord by natural death.”3

Artah said: “It has been narrated to me that Hadrat al-Mahdi (‘atfs) will live for forty years. Then, he will die a natural death on his bed.”4

Ka‘b al-Ahbar5 said: “The victor (mansur) of this ummah is al-Mahdi, and the inhabitants of the earth and the birds in the sky send salutations to him.

“It is he who will be tested in the war with Rome and other great battles. This test will take twenty years. Along with two thousand of his standard-bearing commanders he will attain martyrdom. Afterward, there will be no tragedy more painful than the martyrdom of Hadrat al-Mahdi (‘atfs) after the tragedy of the demise of the Messenger of Allah (S).”6

Of course, in my opinion, the statements of Zuhri, Artah and Ka‘b are unreliable unless the opposite is proved.

The Manner of the Martrdom of Imam al-Mahdi (‘atfs)

Regarding the manner of the martyrdom of Imam al-Mahdi (‘atfs), it has been stated in Ilzam an-Nasib, thus: “When his seventieth year comes to an end and his death is about to take place, a woman named Sa‘idah from the tribe of Bani Tamim will martyr him. The salient feature of that woman is that she would have a beard like a man.

“When the Imam is passing by, she will throw a stone from a rooftop upon him and he will attain martyrdom. After he passes away, Imam al-Husayn (‘a) will perform the rites of his ghusl, kafn and burial.”7

Of course, with the exception of this book, I have not found this subject written anywhere else, i.e. the manner of martyrdom of the Imam.

Imam as-Sadiq (‘a) said: “Husayn (‘a), along with his companions who were martyred with him, will come8 and seventy prophets will accompany them just as Hadrat Musa was accompanied by seventy dispatched persons. Then, Hadrat al-Qa’im (‘atfs) will turn over his ring to him. Imam al-Husayn will perform Hadrat al-Qa’im’s ghusl, kafn, hunut, and burial.”

May peace be upon him on the day he was born, the day he will appear,

the day he will die, and the day he will be raised up to life again!

Notes

1. Surah al-Isra’ (or Bani Isra’il) 17:6.

2. Al-Kafi, vol. 8, p. 206; Ta’wil al-Ayat az-Zahirah, vol. 1, p. 278; vol. 2, p. 762; Mukhtasar al-Basa’ir, p. 48; Tafsir Burhan, vol. 2, p. 401; Bihar al-Anwar, vol. 53, p. 13; vol. 51, p. 56.

3. Ibn Hammad, Fitan, p. 104; Al-Bada’ wa’t-Tarikh, vol. 2, p. 184; Muttaqi Hindi, Burhan, p. 163.

4. Ibn Hammad, Fitan, p. 99; ‘Aqd ad-Durar, p. 147; Muttaqi Hindi, Burhan, p. 157.

5. It is to be noted that according to the scholars of ‘ilm ar-rijal (science concerned with the study of hadith chain of transmitters), Ka‘b al-Ahbar is a known liar. The Imams from the Progeny of the Prophet (‘a) did not accept his hadiths. See, for example, Muhammad Jawad Chirri, The Shi‘ites Under Attack (Detroit: The Islamic Center of America, 1986), “Did Muslims other than Shi‘ites Borrow Religious Teachings from Jews?”, pp. 62-75, available online at: http://www.al-islam.org/the-shiites-under-attack-muhammad-jawad-chirri (Trans.)

6. Iqd ad-Durar, p. 149.

7. Ilzam an-Nasib, p. 190; Tarikh-e Ma Ba‘da’z-Zuhur, p. 881.

8. For information on the return (raj‘ah) of Imam al-Husayn (‘a), see the book, Setareh-ye Derakhshan (Bright Star), by my father, the late Ayatullah Tabasi.

Addendum

The following are questions posed by one of the translators of this book and the answers of the author to them:

Question 1

Please explain hashr and nashr.1

Answer: Perhaps the hadith means that during the commencement of the Day of Reckoning, all human beings and other creatures will head toward Bayt al-Muqaddas (in Jerusalem) except those who were buried in Qum. In fact, those who would be admitted to paradise will enter it directly from Qum, for, as mentioned in hadiths, one of the doors of heaven will be opened in Qum.

Since “it is the day of the transformation of the world into another form,” on the Day of Resurrection this world and all its contents will change and nothing will remain of them. Perhaps, this is improbable.

It is also possible that this hadith refers to the raj‘ah or the purgatory world (‘alam al-barzakh) in which the souls of all believers would assemble in Bayt al-Muqaddas except for those who were buried in Qum which would be a purgatorial heaven for them.

Question 2

What would be the status of jizyah during the time of Imam al-Mahdi (‘atfs)?2

Answer: Of course, the hadiths quoted in that part of the book are related to the noble verse,

﴿ حَتَّى يُعْطُواْ الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ ﴾

“…until they pay the tribute out of hand, degraded,”3

and this is an indisputable part of Islamic law affirmed by all Muslims of the world.

At any rate, perhaps it can be said as an explanation that one of the reasons for abandoning their own religions and inclining to Islam would be as stated in the hadiths. On one hand, they would see that if they embraced Islam, they would enjoy all the privileges of being Muslim.

In addition to being exempted from paying the jizyah, they would also have a share in the public treasury. On the other hand, if they remained in their religions, they would suffer both a guilty conscience (for not accepting the truth after knowing it) and a financial burden (in paying jizyah). So, they would choose the first option and become Muslims.

Or, maybe there are other points and aspects of the hadiths which are beyond our understanding.

Question 3

Why is making a profit off a believer unlawful and usurious, or discouraged and reprehensible (makruh)?4

Answer: The unlawfulness and usuriousness of making a profit off a believer or its being discouraged and reprehensible (makruh) is related to the time of the establishment of the government of truth and the Islamic state of Imam al-Mahdi (‘atfs).

Perhaps, at that time, such laws and regulations would be related to the conditions of the people and the market. It is also possible that it alludes to the psychological makeup of the people at that time which would naturally express itself in their commercial transactions with each other. As a manifestation of this psychological makeup, the people would tend to avoid burdening others and gaining huge profits.

Of course, any of these conjectures might be true provided that the hadiths in question are indeed authentic.

Question 4

Why will qatayi‘ (private estates) cease to exist during the time of Imam al-Mahdi (‘atfs)?5

Answer: In view of the fact that qatayi‘ here refers to the vast tracks of land registered under the name of a king or his agents, perhaps the hadith means that during his just government, Imam al-Mahdi (‘atfs) will declare these land titles null and void, confiscate these tracks of land in favor of the public treasury and turn them over to their original owners who are the masses or the popular government.

Question 5

The Commander of the Faithful (‘a) said: “Woe unto him who destroyed you (Kufah Mosque)! Woe unto him who facilitated the way to your destruction! Woe unto him who built you with mud and baked clay, and changed the direction of Nuh’s (Noah) (‘a) qiblah!”6

Was this expression a warning because of the reprehensibility of the material used in the reconstruction (mud and baked clay), or because of the action itself of destroying and reconstructing the mosque?

Answer: Of course, it was because of the action itself of destroying and reconstructing the mosque. As recorded in history, it had been made up of woven reeds but during the rule of Mughayrah ibn Shu‘bah, a notorious and staunch enemy of the Ahl al-Bayt (‘a), in Iraq, it was rebuilt with mud and baked clay. Then, during the time of Ziyad ibn Abih, he destroyed and rebuilt the mosque with baked clay and acquired its foundations from Ahwaz.7

During the reign of Hajjaj ibn Yusuf in Iraq he totally destroyed it which was partly damaged at that time and rebuilt it. After that some of its walls were destroyed and rebuilt during the time of Yusuf ibn ‘Umar ath-Thaqafi, a bloodthirsty, cruel and tyrannical governor appointed by the Umayyad caliph Hisham ibn ‘Abd al-Malik.8

Actually, the aforementioned hadith was a prediction by the Commander of the Faithful (‘a) about the emergence of tyrant rulers such as Ziyad, Hajjaj, Yusuf ibn ‘Umar, and others.

Question 6

Imam as-Sadiq (‘a) said: “Husayn (‘a), along with his companions who were martyred with him, will come and seventy prophets will accompany them just as Hadrat Musa was accompanied by seventy dispatched persons.”9 Who would be these seventy prophets?

Answer: These seventy prophets will accompany Hadrat Musa (‘a) in visiting the House of Allah while performing Hajj,10 or they could be the seventy persons from among the community (qawm) of Hadrat Musa (‘a) who demanded to see Allah and hear His voice at an appointed tryst (miqat), but when the manifestation of the divine glory came upon them, they fell down dead and were raised up to life again11 and while reaching the station of prophethood they would accompany Hadrat Musa (‘a) during the time of Imam al-Mahdi (‘atfs). It could also mean something else which is beyond our knowledge and understanding.

Notes

1. See p. 52.

2. See p. 136.

3. Surah at-Tawbah (or, Bara‘ah) 9:29.

4. See p. 151.

5. See p. 152.

6. See p. 152.

7. Mu‘jam al-Buldan, vol. 4, p. 493.

8. Sayr I‘lam an-Nabala, vol. 5, p. 442.

9. See p. 211.

10. Bihar al-Anwar, vol. 13, no. 11.

11. Surah al-Baqarah 2:55-56; Surah an-Nisa’ 4:153; Surah al-A‘raf 7:155.

Du‘a al-Faraj- Ilahi ‘azuma’l bala’u

دُعَاءُ الْفَرَجْ - إلهي عظم البلاء

Du‘a’ al-Faraj

Invocation for the Advent of the Imam of the Age (‘atfs)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Bismillahi ’r-rahmani ’r-rahim

In the Name of Allah, the All-beneficent, the All-merciful

إلهي عظم البلاء وبرح الخفاء

Ilahi ‘azuma’l-bala’u wa bariha’l-khafa’

O my Lord! The calamity has aggravated; the absence prolonged;

وانكشف الغطاء وانقطع الرجاء ،

Wa’nkashafa’l-ghita’u wa’nqata‘a’r-raja’

The curtain of modesty has been lifted; hope has been curtailed;

وضاقت الأرض ومنعت السماء

Wa daqati’l-ardu wa muni‘ati’s-sama’

The earth has been narrow; and sky has been denied.

وأنت المستعان وإليك المشتكى

Wa anta’l-musta‘anu wa ilayka’l-mushtaka

And You are the One from whom help is sought and complaints are made

وعليك المعول في الشدة والرخاء ،

Wa ‘alayka al-mu‘awwalu fi’sh-shiddati wa’r-rakha’

And in You we trust in the times of difficulty.

اللهم صل على محمد وآل محمد

Allahumma salli ‘ala Muhammad wa ali Muhammad

O Allah! Send blessings upon Muhammad (S) and the progeny of Muhammad (S),

أولي الأمر الذين فرضت علينا طاعتهم

Uli’l-amri’l-ladhina faradta ‘alayna ta‘atahum

The possessors of authority whose obedience you have enjoined upon us

وعرفتنا بذلك منزلتهم ، ففرج عنا بحقهم فرجاً عاجلاً قريباً كلمح البصر أو هو أقرب

Wa ‘arraftana bidhalika manzilatahum fafarrij ‘anna bi-haqqihim farajan ‘ajilan qariban kalamhi’l-basari aw huwa aqrab

And by that made us aware of their position. Then make open for us, by their truth, an immediate opening, immediate as a wink or sooner.

يا محمد ياعلي، ياعلي يامحمد

Ya Muhammadu ya ‘Aliyyu ya Muhammad

O Muhammad! O ‘Ali! O ‘Ali! O Muhammad!

أكفياني فإنكما كافيان وانصراني فإنكما ناصران

Ikfiyani fainnakuma kafiyani wa’n-surani fainnakuma nasiran

Suffice me both of you as both of you are sufficient.

Help me - two of you - for you are my helpers.

يا مولانا ياصاحب الزمان

Ya mawlana ya sahiba’z-zaman

O our Master, O Master of the Time!

الغوث الغوث الغوث

Al-ghawtha’l-ghawtha’l-ghawth,

Help! Help!

أدركني أدركني أدركني

Adrikni adrikni adrikni

Rescue me! Rescue me! Rescue me!

الساعة الساعة الساعة

As-sa‘ata’s-sa‘ata’s-sa‘ah

This moment! This moment! This moment!

العجل العجل العجل

Al-‘ajala’l-‘ajala’l-‘ajal

Hasten, hasten, hasten!

يا أرحم الراحمين ، بحق محمد وآله الطاهرين

Ya arhama’r-rahimina bi-haqqi Muhammad wa alihi’t-tahirin

O Most Merciful of the Merciful,

For the sake of Muhammad (S) and his holy progeny.

Du‘a’ Imam al-‘Asr

دُعَاءُ اِمَامِ العَصْر ( عج)

Du‘a’ Imam al-‘Asr (‘atfs)

Invocation of the Imam of the Age (‘atfs)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Bismillahi ’r-rahmani ’r-rahim

In the Name of Allah, the All-beneficent, the All-merciful

اَلّلهُمَّ ارْزُقْنَا تَوْفِيْقَ الطَّاعَةِ وَ بُعْدَ الْمَعْصِيَةِ

Allahumma’rzuqna tawfiqa’t-ta‘ah wa bu‘da’l-ma‘siyah

O Lord! Give us firmness in obedience, aloofness from sins,

وَ صِدْقُ النِّيَّةِ وَ عِرْفَانَ الْحُرْمَةِ

Wa sidqu’n-niyyah wa ‘irfan al-hurmah

sincere intention, and the knowledge of all that is held with respect to You.

وَ اَكْرِمْنَا بِالْهُدى وَ الإِسْتِقَامَةِ وَ سَدِّدْ اَلْسِنَتَنَا بِالصَّوَابِ وَ الْحِكْمَةِ

Wa akrimna bi’l-huda wa’l-istiqamah wa saddid as-sinatana bi’s-sawab wa’l-hikmah

(O Lord!) Bestow on us steadfastness, guidance and wisdom,

and let our tongues speak the truth.

وَامْلأ قُلُوْبَنَا بِالْعِلْمِ وَ الْمَعْرِفَةِ

Wamla’ qulubana bi’l-‘ilm wa’l-ma‘rifah

Fill our hearts with knowledge and learning.

وَ طَهِّرْ بُطُوْنَنَا مِنَ الْحَرَامِ

Wa tahhir butunana min al-haram

Keep us from filling our stomach with unlawful food.

وَ الشُّبْهَةِ وَاكْفِفْ اَيْدِيَنَا عَنِ الظُلْمِ وَ السَّرِقَةِ

Wash-shubhati wa’kfif aydiyana ‘ani’z-zulm wa’s-sariqah

Keep our hands from oppressing and stealing.

وَاغْضُضْ اَبْصَارَنَا عَنِ الْفُجُوْرِ وَ الْخِيَانَةِ

Waghdud basarana ‘ani’l-fujur wa’l-khiyanah

Blind our eyes from witnessing immorality and debauchery.

وَاسْدُدْ اَسْمَاعَنَا عَنِ اللَّغْوِوَ الْغِيْبَةِ

Wa’sdud asma‘ana ‘ani’l-llaghwi wa’l-ghibah

Block our ears from hearing absurd and undesirable talk

as well as backbiting and malicious remarks.

وَفَضَّلْ عَلى عُلَمَائِنَا بِالزُّهْدِ وَالنَّصِيْحَةِ

Wa faddal ‘ala ‘ulama’ina biz’zuhdi wa’n-nasihah

Let our scholars be endowed with piety and the ability of giving good counsel.

وَ عَلى الْمُتَعَلِّمِيْنَ بِالْجُهْدِ وَالرَّغْبَةِ

Wa ‘ala’l-muta‘allimina bi’l-juhdi wa’r-raghbah

Enable our students to devote themselves to their studies in right earnest.

وَعَلى الْمُسْتَمِعِيْنَ بِالاِتِّبَاعِ وَالْمَوْعِظَةِ

Wa ‘ala’l-mustami‘ina bi’l-ittiba‘i wa’l-maw‘izah

Let our listeners pay heed to what they hear and follow them sincerely.

وَعَلى مَرضَى الْمُسْلِمِيْنَ بِالشِّفَاءِ وَالرَّاحَةِ

Wa ‘ala marda’l-muslimina bi’sh-shifa’i wa’r-rahah

Bestow health and comfort upon the sick Muslims,

وَعَلى مَوْتَاهُمْ بِالرَّاْفَةِ وَالرَّحْمَةِ

Wa ‘ala mawtahum bi’r-ra’fati wa’r-rahmah

peace and mercy upon the dead Muslims,

وَعَلى مَشَايِخِنَا بِالْوَقَارِ وَالسَّكِيْنَةِ

Wa ‘ala mashayikhina bi’l-waqari wa’s-sakinah

honor and dignity upon our good ones.

وَعَلى الشَّبَابِ بِالاِنَابةِ وَالتّوْبَةِ

Wa ‘ala’sh-shababi bi’l-inabati wa’t-tawbah

Let our youth repent for their lapses.

وَعَلى النِّسَاءِ بِالْحَيَاءِ وَالْعِفَّةِ

Wa ‘ala’n-nisa’i bi’l-haya’i wa’l-‘iffah

Make our women modest and chaste.

وَعَلى الاَغْنِيَاءِ بِالتَّوَاضُعِ وَالسَّعَةِ

Wa ‘ala’l-aghniya’i bi’t-tawadu‘i wa’s-sa‘ah

Bestow upon the rich the quality of humility and generosity;

وَعَلى الْفُقَرَاءِ بِالصّبْرِ وَ الْقَنَاعَةِ

Wa ‘ala’l-fuqara’i bi’s-sabri wa’l-qina‘ah

upon the poor, patience and contentment;

وَعَلى الْغُزَاةِ بِالنَّصْرِ وَالْغَلَبَةِ

Wa ‘ala’l-ghuzati bi’n-nasri wa’l-ghalabah

upon our warriors, victory and triumph;

وَعَلى الاُسَرَاءِ بالْخَلاصِ وَالرَّاحَةِ

Wa ‘ala’l-usara’i bi’l-khalasi wa’r-rahah

upon the prisoners, freedom from the enemy’s captivity;

وَعَلى الاُمَرَاءِ بِالْعَدْلِ وَالشَّفَقَةِ

Wa ‘ala’l-umara’i bi’l-‘adli wash-shafaqah

upon the rulers, justice and compassion;

وَ عَلى الرَّعِيَةِ بِالاِنْصَافِ وَحُسْنِ السِّيْرَةِ

Wa ‘ala’r-ra‘ibah bi’l-insaf wa husni’s-sirah

and upon the ruled, fairness and good conduct.