The Anti Christ in the Bible

The Anti-Christ in the Bible

The theory of being Anti-Christ of the Popes was spread gradually by three ancient groups namely Albigenses, Waldenses and Fratcellis between 11th and 16th centuries. Yet, whether are these [Popes] the interpreters whom Christian churches must intake the real interpretations of the prophecies of?

Esmael Nematollahi

Introduction:

In all Abrahamic Religions the subject matter of antichrist appearance in the Apocalypse has been mentioned. But the questions of “who this Antichrist is” “what features he has” “how he will re-appear and so on, are the issues which there are less agreed on by them. What will be following are translations from the paragraphs beneath the entry of Antichrist in the Catholic Encyclopedia. This review article gives us comprehensive information about the biblical views over Antichrist and the relatives. With appreciation from our respectful translator and Mr. Hossein Tofighi who accepted the responsibility of edition and correction of this translation we are here below presenting following article.

Prefix “ANTI” when is composed with other words may contain different meanings: Antibasileus means the king who is elapsing an incubation period; Antistrategos means the governor consul (province governor in ancient Rome). Anthypatos in ancient Rome was being used for General Governor

The Number Of the shia’s Imams

    The Number of the Shi‘a Imams

As we know, the true Twelver Imami sect is called “twelver” (ithna `ashariyya) since its followers believe that after the Holy Prophet (peace be upon him and his family), his successors were twelve people. And among all of his ‘ummah (community), they are the sole group who hold this belief; thus, the traditions about the twelve Imams which both Shi‘a and Sunnis have narrated – and whose origin from the Prophet (peace be upon him and his family) is undeniable – can only be applied to the Shi‘a sect among all Muslims. Naturally, the true sect will be limited to this group. In spite of all this, it is said that from some traditions – a few of which have been narrated in the book of Sulaim – it is possible to understand that the number of the Imams is thirteen, and this view has also been attributed to Ibn Sahl al-Nawbakhti. If, as it is said, a tradition with this content exists (or if Nawbakhti himself held this view, though this appears unlikely), how can it be explained and affirmed?

Answer:

We have given sufficient explanation about the tradition or traditions that indicate that the number of Imams (peace be upon them) is thirteen in the treatise “Clarity of Vision for One Who Follows the Twelve Imams.” There, we have clarified that the a tradition with this meaning does not exist; moreover, even if such a tradition were to exist, it is a tradition with a single narrator and with regard to principles of religion, beliefs, and issues in which attaining certainty is essential, traditions with single narrators are not relied upon.

In such an instance, only a firm rational argument or a tradition that is consecutively narrated (mutawatir) and certain to have originated from an infallible can be relied upon.

Furthermore, traditions that are mutawatir and have even passed the limits of tawatur (consecutive narration) indicate that the number of the Imams is twelve. In such a situation, if a single non-certain tradition is found in opposition to all these traditions, what creditability can it have, and how can a researcher rely on it? In addition, in the Musnad of Ahmad alone, it has been narrated through thirty-odd chains of narrators from the Noble Prophet (peace be upon him and his family) that the number of Imams (peace be upon them) is twelve, and in the Sahih of Muslim this point has been narrated through eight chains, and likewise in the remaining collections, Sahihs, Sunans (books of the sunnah), and books of the Ahl al-Sunnat, this topic has been referred to numerous times.

In Shi‘a books as well traditions have been narrated with hundreds of chains that the Imams will be twelve, all of which were narrated by well-known companions and followers (tabi`in) up to two centuries before the birth of the twelfth Imam Mahdi (may Allah hasten his return) (peace be upon him), and in reality this is counted as a type of 

?who is twelfth imam

Omary as his deputy for a while. He was from his paternal tribe and was the reliable person to him. Imam through him answered the shi’ites questions. After Othman Ibn-e Sa’eed, his son Mohammad Ibn-e Othman Omary was appointed as Imam’s deputy. When he passed away, Abul Qasim Hossein Ibn-e Ruh Nobakhti was Imam’s special deputy, and after him, Ali Ibn_e Mohammad Samary was Imam’s deputy. Some days before Samary’s death (Which occurred in 329 AH), Imam informed him that he woul

Sermon imam Ali about faith

In The Name of god of jesus and muhammad and moses

Sermon imam Ali about faith

Nahjul Balagha book 

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 Amir al-Mu'minin, peace be upon him, was asked about faith when he said 

Faith stands on four supports : on endurance, on conviction, on justice and on jihad.

Endurance again has four aspects : eagerness, fear, abstention (from the world) and anticipation (of death). So, whoever is eager for Paradise will

ignore the passions; whoever fears the Fire (of Hell) will refrain from prohibited acts; whoever abstains from the world takes hardships lightly; and

whoever anticipates death will hasten towards good deeds.

Convicition also has four aspects : prudent perception, intelligence and understanding, drawing lessons from instructive things and following the

precedents of past people. So, whoever perceives with prudence, wise knowledge will be manifest to him, and to whomsoever wise knowledge becomes manifest he

appreciates instructive objects, and whoever appreciates instructive objects he is just like past people.

Justice also has four aspects : keen understanding, deep knowledge, a good power of decision and firm forbearance. Therefore, whoever understands comes

to acquire depth of knowledge; whoever acquires depth of knowledge drinks from the spring of judgement; and whoever exercies forbearance never commits evil

actions in his affairs and leads a praiseworthy life among the people.

jihad also has four aspects : to ask others to do good, to keep away others from

doing evil, to fight (in the way of Allah) sincerely and firmly on all occasions, and to detest the vicious. So, whoever asks others to do good

provides strength to the believers; whoever desists others from evil humiliates the unbelievers; whoever fights sincerely on all occasions discharges all his

obligations; and whoever detests the vicious and becomes angry for the sake of Allah, then Allah will be angry in favour of him and will keep him and will

keep him pleased on the Day of Judgement.

Unbelief stands on four supports : hankering after whims, mutual quarrelling, deviation from the truth, and dissension. So, whoever hankers after whims does

not incline towards right; whoever quarrels much on account of ignorance remains permanently blinded from the right; whoever deviates from truth, for

him good becomes evil and evil becomes good and her remains intoxicated with misguidance; and whoever makes an breach (with Allah and His Messenger), his

path becomes difficult, his affairs become complicated and his way of escape

becomes narrow.

Doubt has also four aspects : unreasonableness, fear, wavering and undue submission to every thing. So, he who adopts unreason ableness as his way, for

him there is no dawn after the night; he who is afraid of what befalls him has to run on his heels; he who wavers in doubt Satans trample him under their

feet : and he who submits to the destruction of this and the next world succumbs to it.

as-Sayyid ar-Radi says : We have left out the remaining portion of this saying for fear of length and for being outside the purpose of this chapter.

Imam ali: knowledge is better than wealth

In the name of god the beneficient the merciful

Knowledge is better than wealth

Many people ringed imam Ali. A man entered the mosque and the opportunity asked:Ali! I have a question. Knowledge is better or wealth? Imam Ali said: knowledge is better because knowledge is prophets‘  heritage and wealth and property are shadad and gharoon and pharaoh and haman‘s legacy. A man who was answered his question fell silent. 

At the same time, another man entered the mosque as he  had stood immediately asked: Abalhasan! I have a question, can I ask? Imam answered him: ask! The man at the end of crowd asked: science is better or wealth? Imam Ali said: Knowledge is better because knowledge can save you, but you have to hold wealth.A second person who was convinced about his question , where he had stood he sat. 

Meanwhile, a third man came in, he repeated the same question, and imam said: knowledge is better  because it brings the scientist many friends, but wealth brings the rich person many enemies. 

The imam`s saying had not ended that  the fourth person entered the mosque. While he was siting with his friends, he put his crutches forward and asked: Ali! Knowledge is beter or wealth? Imam Ali said: knowledge is better because if you spend it becomes less but if you give knowledge and teach it to others it becomes more. 

It was the fifth turn. He had already entered the mosque and he had waited next to the pillar of the mosque as soon as finishing imam speak he asked the same question. Imam Ali said in response to him: Knowledge is better because people imagine the rich and wealthy curmudgeon, but scientists are called great. 

As soon as entering sixth person the heads back, people looked at him in surprise. One of the crowd said he also wants to know which of these is better knowledge or wealth! Those who had heard his voice, smiled. The man sat near his friends at the end of crowd and started to speak loudly: Ali! Knowledge is better or wealth? Imam looked at crowd and said: Knowledge is better because a thief may steal property but there is no fear of science robbery. The man became silent. Hullabaloo fell among the people, what is happening? Why a same question is asked? People sometimes looked at imam and sometimes at newcomers. 

Meanwhile that the words of imam Ali were finished the seventh man who had entered and had sat among the crowd asked: Abalhashan! Knowledge is better or wealth? Imam raise his hand to mark of silence and said: knowledge is better because wealth becomes old over time but knowledge will not rot after many time.    The man got up slowly and sat with his friends then slowly got to his friends and said: It is not vain that the prophet said: I am the city of knowledge and Ali is its door. Whatever we ask him he is ready to answer. It is better that people have satirized us more, tell the others don`t come. A man who have sat beside him said: what is turn out? Maybe he can`t answer and he will ashamed among people and we reach our goal. A man who have sat away said: if he answers then we are ashamed. The man said with comfort carido we must fail him.       At the same time the eighth man came and asked and Imam said again: knowledge is better because wealth remains only in life but science is with human both in life and afterlife.  

Silence surrounds the house. Nobody said nothing.All of the crowd were surprised of imam`s answers.

The nine person entered the mosque and with the consternation of the people asked: Ali! Knowledge is better or wealth? Imam smiled and said: knowledge is better because wealth changes people to heartless but science creates light in the heart.

Surprised and confused look of people were at the door like they expected the tenth man. Meanwhile a person who had a child`s hand in his hand entered the mosque. He sat at the end of  crowd and shed a handful of dates on the child`s skirt and looked at face. People that thought nobody would not ask, turn their head that man asked: abalhasan! knowledge is better or wealth? Knowledge is better because the richs have arrogance that may think they are God but owners of science are humble.

Hullabaloo and shouting of joy and admiration of people had filled the house. They slowly and quietly went from the crowd. When they left the mosque they heard the imam`s voice that he was saying: if all of the world`s people asking me this one question I answer to each one differently.  

Lessons from Nahjul Balagha

IN THE NAME OF GOD

(Lessons from Nahjul Balagha)

letter 31

After returning from the Battle of Siffin, Imam Ali (a) gave certain pieces of advice to one of his sons. Some historians consider him to be Imam Hasan (a) while others are of the opinion that he was Muhammad Hanafiya. He wrote them in the form of a will. They deal with almost every aspect of life which goes a long way to make a man successful in life - brave, humane, generous, virtuous and pious

These exhortations are from a father who realizes the morality of life, who is getting old, who has patiently borne reverses and calamities, who hates inordinate desires and has overcome them, and who is shortly going to pass out of this world, to his son who is young, who has the desire of leading the world to sober ways of thinking and better ways of life, a desire which is rather difficult to be achieved, a son, who is mortal and is bound by nature to follow the steps of all mortals, is subject to ailments, is surrounded by misfortunes and calamities, has to face oppressions and tyrannies, has often to confront with and sometimes to tolerate hypocrisy, deceit, guile, duplicity and treason and who is to end his life in death, is to bear sufferings, is the heir to a person who is dead and gone and who finally ended his life as a martyr to the animosity of his enemies

Reappearance of twelfth imam

IN THE NAME OF GOD OF jesus and muhammad and moses

Reappearance of Imam Mahdi

Imam Mahdi is a divine figure who is on occultation and will reappear at the end times to establish justice in the world. He will establish a just government and will prepare the grounds for man’s perfection in all dimensions. There are many traditions (hadith) handed down both by Sunni and Shia scholars regarding his occultation and reappearance. According to many traditions the Imam will reappear at a time when the world is full of oppression and suppression. He will reappear to save the world from oppression and establish justice.

Also there are some traditions on the way of his governance. Some of the features of his government are discussed below.

Salman Farsi quotes the Holy Prophet (PBUH) as saying: “O people! Didn’t I preach you for Mahdi?”‌ they replied: “Yes!”‌ He then said: Bear in mind that the Almighty God will rise a righteous and judge man in my Ummah who will establish justice and equity in the entire world at a time when it is overwhelmed with oppression. He is the ninth son of my grandson Hussein (A.S). His name and sobriquet is the same as mine (Nour Software).

Imam Mahdi (AJ) will undoubtedly have a comprehensive plan on his reappearance. His plan will include programs and strategies to eradicate oppression and establish justice and peace. During his rule the people will live in peace and brotherhood.

Imam Mahdi Will Follow Holy Prophet’s Method

Commenting on Imam Mahdi’s method of governance, Imam Sadiq (A.S) says: “He will act like the Holy Prophet (PBUH) and follows his method. He destroys every oppressive system as the Holy Prophet demolished the foundation of ignorance era and establishes Islam from the very beginning based on the teachings of the Holy Prophet. [2

Translated by: Sadroddin Musawi

?Who is twelfth imam

In The Name of god of jesus and muhammad and mosesmoses.      

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Omary as his deputy for a while. He was from his paternal tribe and was the reliable person to him. Imam through him answered the shi’ites questions. After Othman Ibn-e Sa’eed, his son Mohammad Ibn-e Othman Omary was appointed as Imam’s deputy. When he passed away, Abul Qasim Hossein Ibn-e Ruh Nobakhti was Imam’s special deputy, and after him, Ali Ibn_e Mohammad Samary was Imam’s deputy. Some days before Samary’s death (Which occurred in 329 AH), Imam informed him that he would die during 6-day- time after which there would be no other chance for the other person to be Imam’s next deputy. Besides, It was mentioned that the Major occultation would occur and it period would last until the day on which God would permit it to be ended and Imam would manifest. According to above decree Imam Zaman (May God hasten his glad advent)’s occultation is divided into two parts: The Minor Occultation, which started from 260 A.H and ended in 329 A.H and it lasted about seventy years. The Major Occultation, which started from 329 A.H and will last as long as God desires. One of the human’s psychological whishes and desires is hoping to have a brighter future filled with the happiness and success. To hope for a brighter and better future is not enough either. It has been created on the basis of a special aim and motivation and it is not exclusively restricted to the special nation or a tribe and it is a universal issue for which the people all around the world wish and seek. As a psychological principle, this matter exists among all the men and nations and can not be denied. The Islam religion has organized human’s innate instincts and it guides them to the special path so that they can go through the Divine perfection and will be immune from any deviation. Therefore; waiting and hoping for the better future is a constant reason for one’s perfection and it has been always advised by Islam. Islam religion advises all of the Muslims to follow the righteous guidance because the happiness and prosperity of mankind is only possible under the shadow of the Islamic government. Outside Masjid Sahla (Kufa, Iraq). The 12th Imam [a] is said to frequent this mosque IMAM MAHDI’S VIATICUM AND RETURN ACCORDING TO THE ISLAMIC NARRATIONS There are some narrations about Imam Mahdi’s viaticum and return (from the Holy Prophet (SW) and the other innocent Imams). The honorable Holy Prophet (SW) states: “The best deed of my followers is to wait for Imam’s advent which is God’s demand.” Imam Sadiq (Pbuh) states: “ Who ever dies among you while waiting for Imam’s advent is like the one who has been with Imam in his camp.” In some of the Islamic narrations, waiting has been accompanied with patience and resistance. This means that the ones, who are waiting for Imam, must be tolerant and resistant during the period of Major Occultation. By searching in these narrations one would realize that the term “ waiting “ does not mean that one must behave indifferently and obey the wrong-doers, but it rather is the motivation for effort, resistance against the deviations, cruelties and unfairness. The Holy Prophet (SW)states: “ Waiting along with patience and resistance shall be considered as praying.” Inside Maqam Sahib al-Zamaan [a] THE WAITING FOR RELIEF AND TO STRIVE ALONG WITH THE FAIR VIRTUE AND TO AVOID FROM THE SIN Some of the Islamic narrations are on waiting along with striving, good manner and fair virtue. We realize (from the contents of these narrations) that those who are really waiting for Imam Mahdi (May God hasten his glad advent) must be the symbol of righteousness, virtuousness and Islamic manners. It goes without saying that the Imam Mahdi’s real followers always continue his way through their suitable deeds and behaviors. There are so many narrations in this regard. Imam Sadiq (Pbuh) states: “He who chooses the believers’ way of life, should wait and seek to avoid sinful deeds and possess good manner. Then, if he dies (in this manner) and Imam comes, he will be rewarded like the one who has met Imam Mahdi (May God hasten his glad advent) in his lifetime. So, do your best and keep waiting for him. May it be enjoyable for you! The ones who have been blessed by the divine bestowal.” One of the most outstanding attributes of the real believer is his belief in Imam Mahdi and is constantly waiting for him. Consequently; the one’s waiting who is not sure about Imam’s advent and denies it, will signify nothing. Certainly, campaigning against corruption and development of just systems the world over will be among Imam’s important aims. Imam Sadiq (Pbuh) states: “ Good for the ones who wait for Imam Mahdi (May God Hasten his glad advent). The ones who are waiting for him at the time of his occultation. They will obey Imam and follow him when he appears. They are real believers” .The ones who would wait for Imam Mahdi are considered as Martyr or Mojahid(a person who fight for God & religion). We hope that someday our dear Imam (God hasten his glad advent) will appear and lighten the eyes of those believers who are waiting for him by his illuminating face. Amen