To adhere to the line of Imam al mahdi(aj) is to adhere to islam

In The Name of god

To adhere to the line of Imam Al-Mahdi(aj.) is to adhere to Islam

was the anniversary of the birth of Imam Al-Mahdi (aj.); the day of light that illuminated all times and the man who would fill the earth with justice having been filled with oppression and wrong-doing. In these blessed days, where the light of guidance penetrates into our hearts reminding us of our great responsibilities towards Islam, the Muslims and the whole world, following the example of the Prophet(p.) who opened up on the whole world.

Imam Al-Mahdi’s message is none but that of the Prophet(p.), and his role is a part of the Messenger(p.)’s role. To associate with the Imam is to believe in Islam and adhere to its teachings and rules.

 The Members of the Household(p.) do not want us to establish a personal relationship with them but rather a relationship that is based on the message of Islam. That is why Allah tells us in the Glorious Quran: “Muhammad is not the father of any of your men, but he is the Apostle of Allah and the last of the Pro

?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

(He will come (imam mahdi

IN THE NAME OF GOD

He will come

...We are waiting

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In the name of god

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مدت زمان: 6 دقیقه 43 ثانیه 

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The Beginning of the Belief in the Mahdi

The Beginning of the Belief in the Mahdi

A Glance at the Translator’s Introduction

The translation of this important book would have been impossible without the need on my part to respond to those who have attributed to me false notions and ideas which are neither part of my personal faith nor of my academic research. At no point have I entertained, even in error, opinions that cannot be ascertained in the written primary sources of the Twelver Shiism. Every piece of document used to write my academic research is meticulously investigated and critically evaluated in the light of the teachings of the Qur’an and the authentic traditions of the Ahl-ul-Bayt. It is remarkable that Ayatollah Amin’s Dadgustar-i jihan, which I have rendered in English under the title of: Al-Imam al-Mahdi: The Just Leader of Humanity, gives the believer a detailed description of the belief in the twelfth Imam, whose chronological development based on historical study of the sources I have examined in Islamic Messianism: The Idea of Mahdi in Twelver Shiism. More remarkable is the fact that even when Ayatollah Amini and I have approached the subject with strikingly different method of investigation, we have reached the same conclusion regarding the belief about the 

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

?Why is Imam Mahdi (A.J) also known as BaqiyatAllah

In numerous traditions, it is stated that the term BaqiyatAllah in verse 86 of Surah Hud is a reference to the person of Imam Mahdi (A.S) or some of the other Imams (A.S). For example, the book IkmÁl al-Din narrates the following from Imam Baqir (A.S): The first words which the Mahdi (A.S) will speak after his rise will be this verse: “‘What remains of Allah’s provision is better for you, should you be faithful…”He will then say: I am the BaqiyatAllah and his proof and his caliph amongst you. After that, no one will greet him except that he will say:  Peace be upon you oh BaqiyatAllah Fe Arzeh. ( (اَلسَّلامُ عَلَیْکَ یا بَقِیَّةَ اللّهِ فِی أَرْضِه )

In regards to the verses of the Qur’an, it is true that while a verse may have been revealed in regards to a specific situation, it can also pertain in a general sense to other issues as well. This can extend and apply even in to other centuries in regards to various issues which are general in nature. It is correct that the aforementioned verse is specifically referring to the people of Shuaayb and the term BaqiyatAllah is referring to lawful divine benefit; yet at the same time, anything or anyone that is beneficial from God can also be considered as BaqiyatAllah. All of the prophets and divine leaders are a form of BaqiyatAllah. All of the truthful leaders who fight against the enemies of humanity can be considered as a form of BaqiyatAllah, this similarly applies to the soldiers and fighters who strive in such a path.

Since Imam Mahdi (A.S) is the last leader and his battle will be the final revolution in the history of mankind, it makes sense that the term BaqiyatAllah applies to him and he is indeed worthy of such a title. In addition, he is what remains of the Prophet (PBUH) and the rest of the Imams (A.S).

Source: Makarem.ir

Imam mahdi’s (A.S ) and the Wahabbis

After propounding the Qur'an and traditional arguments there remains no doubt amongst the Muslims, irrespective of his religion either Sunni, Shiite, Wahabi or non-Wahabi, regarding the belief in imam al-Mahdi (A.S) and it is proved beyond doubt that it is a genuine Islamic belief, but since the Wahabi sect is having a very narrow-minded belief about some of the concepts of Islam hence from its very inception, it has been a butt of rebuke from the Muslim scholars, therefore we analyze in this brief study Wahabis point of view about imam al-Mahdi (A.S). In fact the following proofs will clarify that like other Muslim scholars Wahabi Scholars also believe in the existence of al-Mahdi (Mahdaviyat) and they regard this belief as the climax of the Islamic creed.

1- The Wahabi sect is an offshoot of Ahlus-Sunnah and like other Muslims, believes in Qur'an and traditions, they also have faith in the traditions of Sehah-e-Sittah and other authentic books, Since the traditions pertaining to imam al-Mahdi (A.S) are quoted from the holy prophet (PBUH) and are found in abundance in the books of traditions, then they are bound to believe in imam al-Mahdi (A.S).

2- Ibn Taimiyyah (exp. 728 A.H.) was a Hanbali scholar in 7th- 8th century and known as the ideological leader of the Wahabis, in his book 'Minhaajus-Sunnah' (that is a strong attack on Shiites), he considers the traditions regarding Hazrat al-Mahdi (A.S) as authentic and says about him as follows: " Those traditions recorded by abuu Daawood,Tirmidhi, Ahmad Hanbal and other traditionalist that there was dispute over them in regard to the advent of imam al-Mahdi (A.S) are all correct, for example the tradition of the holy prophet (PBUH) that was related by Ibn Mas'ud as follows:

"Even if a single day remains from the eve of doomsday, Allah the Almighty will prolong that day to such an extent till He raises a man from my house hold i.e. Ahl-ul-bayt (A.S)."

3- Shamsuddin Mohammad bin abi-Bakr popularly known as ibn Qayme-aj-Jauzi (exp. 751 A.H.), a famous personality of the Hanbali sect, ardent follower and preacher of Ibn Taimiyah's idealogies has compiled an complete book on the topic of imam al-Mahdi (A.S), he has adorned his book with the title of 'Al-Mahdi'.

The same scholar wrote another book named 'Al- Munaar Al Munif Fis-Sahih Waz Zaeef that is actually an explanation of Ibn Jauzi's book 'Al-Mauzoo'aat', he quoted some traditions about imam al-Mahdi (A.S) and also the debate over their authenticity in chapter 15 of this book from page 326 to 344, he concluded that all traditions that are in regard of imam al-Mahdi (A.S) are genuine and completely part of the Islamic tradition, he also wrote in the same book while quoting from the book of 'Abdul Hussein Aberi ' that: "The traditions regarding imam al-Mahdi (A.S) are plenty (Mutawatir) and abundantly that prove he will be from the progeny of the Holy Prophet (PBUH)

4- Allamah Mohammad bin Ali Shaukani (exp. 1250 A.H.) was formerly a Zaidi who later after convertion to Wahabism became the Wahabis prolific preacher in Yemen, he was such a staunch believer in Mahdaviyat (believe in the existence of al-Mahdi A.S) to the extent that he wrote a complete book on this subject named 'Al-Tauzeeh Fi Tawatir Ma Ja'aa Fil-Mahdi wad-Dajjal wal Maseeh, The above mentioned book serves as a major source of reference for most of the scholars, there is need for attention to the following sentence from the mentioned book: "Those narrated traditions in regard to Hazrat al-Mahdi (A.S) are so numerous that can suffice that one that possesses little faith and justice."

5- Shaikh Abdul Mohsin bin Ahmad Abbad, a learned professor of the Wahabi university of Medina wrote a book named 'Aqidato Ahle-Sunnat wal-Asar Fil Mahdi Al-Muntazar' in which he has debated that the belief in Mahdaviyat is not confined only to Shiites rather it is a pure Islamic ideology, the traditions in regard to Mahdawiyah are continuous while believing in Hazrat imam al-Mahdi (A.S) is also fundamental. Hazrat al-Mahdi (A.S) is from the progeny of Fatima Zahra (S.A) and she is going to appear in the last era of the world Moreover he has enlisted the names of one-hundred and twenty-six companions who have quoted the traditions regarding imam al-Mahdi(A.S), thirty-eight among them are notable scholars and traditionalists that related the traditions that four of them are the compilers of the Sihah Sitah i.e. the six authentic traditional books of Ahlus-Sunnah, he also mentioned the names of the renowned Sunni scholars that wrote books on this subject.

Shaikh Abbad wrote another book to refute the book of of his Kuwaiti contemporary scholar named Sheikh Abdullahi bin Zaid that made some objections harshly to the said belief, the above mentioned book is named: " Ar-Raddo Ala Man Kazeba bil Ahadith As Sahiha fil Mahdi."

In this study, firstly the vitriol objections of the Kuwaiti writer are quoted word to word then after been acquainted with them he gave the replies that matched them i.e. the objections.

While keeping these facts in mind is there any one among the Muslims that can doubt the truthfulness of this belief? Is it possible that someone should claim to be a Muslim without believing in this fundamental creed

(May Allah help us in following the right path (amen).

Source: al-shia.org

Expectation of Solace

Aspiring for the realization of this human ideal has, in the Islamic traditions, been termed as \'Expectation of Solace\'. Its underlying idea is substantiated by the Islamic and Qur’anic principle of the 

The Era of Patience

O impatient ones! Allah (SWT) will not become hurried in regards with the reappearance of Imam Mahdi (PBUH) due to the hurry and rush of ..people”‌

Believing in a saviour and his mission of settling the affairs of humanity is an accepted concept among all Divine religions, and mankind has been long waiting for the fulfilment of this aim.

This agenda (removing oppression from the earth and establishing a just government) is a huge project and a fundamental element of Allah’s (SWT) plan for future of all societies. However, for this purpose to be fulfilled, intellectual and mental growth is essential. Moreover, accepting it requires deep faith and spiritual power of people.

The problem with religious people is that they hurry in helping Allah (SWT) and punishing the oppressors, while Allah (SWT) has based his actions on rules and wisdom. Therefore, the Prophets and their successors made effort to train people with increasing their understanding and intellect. They taught people to fulfil their personal and social obligations, and leave the affairs in the care of Allah (SWT) while waiting for relief.

Hence, the Messenger of Allah (PBUH&HP) and the Ahl-Ul-Bayt (PBUT) have emphasized the importance of avoiding hurry and rush in regards with the reappearance of Imam Mahdi(PBUH) and praised those who wait and have patience in several narrations. Some examples of such narrations are as follows:

1- Imam Sadiq (PBUH) has told Muhazzam about avoiding hurry in regards with the matter of reappearance:”‌ … Rushing to take the government will lead people to destruction. However, Allah will not hurry due to people’s hurry. Rather this matter (ruling of Imam Mahdi (PBUH)) has a set time. Before that time, the affairs of people will not be hastened or postponed a second”‌ (1).

2- Amir al-Mu’minin, Imam Ali (PBUH) has advised people to wait by saying,”‌ Await the relief, and do not be disappointed from the mercy of Allah; because the best of deeds with Allah (SWT) is awaiting the relief. As long as faithful person is awaiting our affair, it is as if he is rolling in his blood in the way of Allah (SWT)”‌(2).

Also, Amir al-Mu’minin (PBUH) has quoted the Messenger of AllahAllah (PBUH&HP) who said,”‌ The best act of worship is awaiting the relief”‌ (3).

3- As for the reward of the patient ones at the end of time, the Messenger of Allah (PBUH&HP) has said to his companions,”‌ A group of people will come after you whose individuals will be rewarded as much as fifty people among you”‌. The companions asked,”‌ O Messenger of Allah (PBUH&HP)! We have accompanied you in the battles of Badr, Uhud, and Hunayin; and the Holy Quran has been revealed about us”‌. The Messenger of Allah (PBUH&HP) replied,”‌ If what falls upon them while they have patience would fall upon you, you would have not kept patient like them”‌ (4).

Indeed, rush and hurry is undesirable in any matter, and would lead to failure. The matter of reappearance is no exclusion for this general rule. The means to this goal is patience and waiting. Nevertheless, one important point in this regards is that avoiding hurry about the reappearance of the saviour is not in conflict with praying and asking Allah (SWT) to hasten his reappearance; because Allah (SWT) provides means for every matter based on wisdom, and no event will take place unless the means are available. The matter of reappearance is similar in the sense that its occurrence has some requirements and preconditions.

The fact that we have been ordered to pray so that the reappearance would be hastened refers to hastening the fulfilment of the requirements and means. It is different from asking Allah (SWT) to hurry in this matter without any basis (5).

(The above is a selection taken from “The Encyclopedia of Imam Mahdi (PBUH)”‌, by Shaykh Ali Kourani (with some changes and additions))

Features of Imam mahdi’s Government

Revival of the Sunnah

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.

 Revival of the Holy Book and Sunnah of the Prophet (PBUH)

After his reappearance, Imam Mahdi (AJ) invites people who are sick of oppression, injustice and wickedness to embrace three principles of Unity, Prophecy and Imamate. According to the narrations, during his era, education will be developed at its most and all prophets and Imams’ instructions will be used to raise human beings and help them attain moral excellence.

As Imam Baqir (A.S) narrates: “during Imam Mahdi’s era, people will learn knowledge and wisdom to the extent that a housewife at home will be able to judge freely on the basis of the Holy Prophet’s acts and the Qur’an.”‌ [1]

In addition, Imam Baqir (A.S) says: “He will invite people to stick to the Holy Qur’an, Prophet’s Sunnah and Imam Ali’s leadership and avoid the enemies.”‌ [2]

As Imam Ali (A.S) says in sermon 138 (Nahj al-Balagha): “Upon Imam Mahdi’s reappearance, he will direct desires towards (the path of) guidance at a time when people have turned guidance towards desires, and he will draw their attention to the direction of the Qur’'an while the people try to interpret the Qur'an according to their own views. He also punishes all those agents who did evil for their wrongdoing. He will show you the just way of behavior and revive the Qur’an and Sunnah which are neglected by the people.”‌ [3]

Translated by: Sadroddin Musawi

Endnote:

1.Ghaibat al- Na’mani , P. 238

2.Bahar al-Anvar, Vol. 51, P. 47

3.Nahj al-Balagha, Sermon 138.

unitarian Answers to Trinitarian clims

Trinitarian claim: The New Testament clearly presents Christ as God. The names applied to Christ in the New Testament are such that they could properly be applied only to one who was God. For example, Jesus is called God in the phrase, "Looking for the blessed hope and the appearing of the glory of our great God and Saviour, Christ Jesus" (Titus 2:13; compare John 1:1; Hebrews 1:8; Romans 9:5; 1 John 5:20-21).' Josh McDowell, More Than a Carpenter, Living Books, Tyndale House Publishers, Wheaton, 1973, page 11.

Unitarian Answer: The New Testament does not clearly present Christ as God. The names applied to Christ in the New Testament could properly be applied to one who represents God and has received all authority in heaven and earth' from Him. McDowell claims that the 

unitarian Answers to Trinitarian clims

Trinitarian claim: The New Testament clearly presents Christ as God. The names applied to Christ in the New Testament are such that they could properly be applied only to one who was God. For example, Jesus is called God in the phrase, "Looking for the blessed hope and the appearing of the glory of our great God and Saviour, Christ Jesus" (Titus 2:13; compare John 1:1; Hebrews 1:8; Romans 9:5; 1 John 5:20-21).' Josh McDowell, More Than a Carpenter, Living Books, Tyndale House Publishers, Wheaton, 1973, page 11.

Unitarian Answer: The New Testament does not clearly present Christ as God. The names applied to Christ in the New Testament could properly be applied to one who represents God and has received all authority in heaven and earth' from Him. McDowell claims that the 

Comparison of muslimand chirstian prayers

We will mention some examples of Christian worship in comparison with what we have mentioned about Islamic worship. The Bible says: And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words.

Do not be like them, for your Father knows what you need before you ask him.

“This, then, is how you should pray: “‘Our Father in heaven, hallowed be your name, Your kingdom come, your will be done, on earth as it is in heaven.

Give us today our daily bread.

And forgive us our debts, as we also have forgiven our debtors.

And lead us not into temptation, but deliver us from the evil one. (Matthew: 6)

We will discuss a few points from this prayer: It begins by addressing God with the word: Our father, in the heavens!

The application of the expression ‘father’ to God, if it is with realization, then Exalted is Allah, the One, the Unique, the Needless, Who begets not, nor is He begotten. If it is anthropomorphism, then High is His Might that He be ascribed with human characteristics. In such a situation their prayers and worship would be for the created and not the Creator.

As for worship in Islam, then it is for Allah, the Exalted, Who has nothing whatsoever like unto Him. He is the All-Hearing, the All-Seeing; thus, the intellect does not deny Him recognition. He cannot be anthropomorphized with His creation.

After this praise for God, we see that the Christian prayer teaches him to ask for the bread for his body which is like grass for the body of an animal.

A Muslim, however, after praising his Lord in his prayer, seeks the light of vision in his wisdom so that he may find the right path to move to the purpose of his creation and the success in the way of his goal: Keep us on the right path. Thus, there is not any treasure more noble and precious than guidance which is the perfection of the human being. There is no path to the goal more fair, more right and nearer than the right path. And there is no goal higher and above Allah, the Blessed and Exalted.

The Christians do not forgive the people who have committed sins against them, nor do they forgive loans to people. Then how can they say this prayer, because with the words: as we also have forgiven our debtors; they would be lying in their prayers. Based on logic, lying is one of the evil acts and according to divine laws it is one of the major sins. Nearness to Allah is not possible through evil deeds and serving Him through sins. Repenting by sinning is another sin.

By: Ayatullah al-Uzma Shaykh Hussein Vahid Khorasani

Source: al-islam.org

?What Does It Mean to Wait for the Return of Imam Mahdi

?What Does It Mean to Wait for the Return of Imam Mahdi

To wait for the return of Imam Mahdi means:

A) To get to know Imam Mahdi, as the innocent establisher of justice and the pioneer of faith.

B) To have faith in Imam Mahdi being the Imam and our divine and just leader.

C) To have love for justice and for human values.

D) To have hope in a bright future.

E) To try to establish the rule of justice.

F) To be committed to the rules of religion and morality.

G) To have the spirit of commitment and accepting responsibilities.

To wait for the return of Imam Mahdi is considered as the best prayer of all, and such a believer has a high position and if he dies while Imam Mahdi is absent, he will have the dignity of those who are there after the return of Imam Mahdi and fight for him and for God.

An important point to mention is that it is true that it is not our duty to try to meet Imam Mahdi, as some scholars believe that this is very unlikely to happen and even if it does, it happens to people like Moghaddas Ardabili only, and not to ordinary people, no matter how good and religious they are.  But it is different to meet with Imam Mahdi than to be in contact with him. Our duty is to be in contact with Imam Mahdi and to say the Nodbeh Prayer, Ziarat Al Yasin Prayer, Ahd Prayer, Imam Mahdi’s prayer, and to go to Jamkaran in order to keep this contact with Imam and in order to pray for his material and spiritual problems to get solved.

Translated by: Sadroddin Mus