The Mahdi Read online

  Author: Sayyid Muneer Al-Khabbaz

  Translated and Edited by: The Mainstay Foundation

  © 2016 The Mainstay Foundation

  ALL RIGHTS RESERVED. No part of this work covered by the copyright may be reproduced or used in any form or by any means – graphic, electronic, or mechanical, including photocopying, recording, taping, web distribution, information storage and retrieval systems, or in any other manner – without the written permission of the Mainstay Foundation.

  Printed in the United States.

  ISBN: 978-1943393244

  To the Master of the Time.

  May God hasten his emergence.

  Contents

  Contents

  About the Author

  Translator’s Preface

  Meeting Imam Mahdi

  The Value of Love

  From the Prophet to the Savior

  A Necessary Reality

  Who is Waiting?

  The Role of Women

  A Cosmic Civilization

  The Banner of Hussain

  Guidance

  Intellect and Patience

  The Marjaeya

  Bibliography

  About the Author

  Sayyid Muneer Al-Khabbaz was born in Qatif, Saudi Arabia in 1384 AH (1964 CE). At the age of 14, Sayyid Muneer traveled to the Holy City of Najaf to begin his training within the Islamic seminary. Not long after, he migrated towards the city of Qum, Iran, when the Baathist Regime in Iraq began tightening its crackdown on the Islamic seminary.

  In the year 1402 AH (1981 CE), Sayyid Muneer returned to Qatif for personal reasons and continued his studies there. One year later, he traveled to Damascus, Syria to study in the Islamic seminary there under the tutelage of His Eminence Sayyid Jamal Al-Khoei. Finally, in 1405 AH (1984 CE), he returned to the Holy City of Najaf to continue his studies. There, he studied under some of the most respected scholars of the Islamic seminary, including Grand Ayatollah Sayyid Abulqasim Al-Khoei and Grand Ayatollah Sheikh Murtada Al-Boroujerdi. With the recommendation of another one of his tutors, Sayyid Habib Hussainyan, Sayyid Muneer also began to study under the tutelage of Grand Ayatollah Sayyid Ali Al-Sistani, benefitting much from his lessons in the principles of jurisprudence, as well as his extensive examination of modern sciences and their correlation with Islamic sciences.

  Sayyid Muneer then moved back to Qum where he studied under Grand Ayatollah Wahid Khorasani for several years. He also studied extensively under the tutelage of Grand Ayatollah Mirza Jawad Tabrizi, who became a guide and mentor for the remainder of his life. Before his passing, Grand Ayatollah Tabrizi gave Sayyid Muneer an endorsement as a jurist capable of deducing Islamic laws from its sources.

  In 1418 AH (1997 CE), Sayyid Muneer began teaching Advanced Seminars (Bahth Kharij) in jurisprudence. He is known by his students for his eloquence, as well as his encouragement of discussion and debate. He is an avid lecturer and an author, with multiple works published for a varied readership.

  Translator’s Preface

  Working on this book has been an honor and a privilege. We have long listened to Sayyid Muneer Al-Khabbaz’s lectures and sermons and have benefitted much from his insight. When the opportunity arose for us to work on translating one of his books – one about our beloved Twelfth Imam (a), no less – we could not let the opportunity go by. We hope that our readers benefit from the Sayyid’s insights and knowledge as much as we did during the course of this project.

  Before our readers begin on the journey of this book, we hope that they keep a few important points in mind.

  Firstly, there are great structural differences between the original Arabic language of the book and the modern English language. Such structural differences make the task of literal translation burdensome, and create a final result that does not accurately capture the spirit and readability of the Arabic text. Because Sayyid Muneer’s work could not be encapsulated in a direct or literal translation, adaptations were used freely to capture the meaning of the text without being bogged down in linguistic and structural variations.

  The process of translation always begs us to find precise meanings for the passages that we translate. When we encounter the majesty of the Holy Quran, we find ourselves incapable of understanding its intricacies, let alone translating its true and deep meanings. We turned to the works of translators who have attempted to do this before. Although no translation can do justice to the Holy Quran, we found that the translation of Ali Quli Qarai to be the most proper in understanding when compared to the interpretation of the text as derived by our grand scholars. As such, we decided to rely on Qarai’s translations throughout this book, with minor adaptations that allowed us to weave the verses more properly with the rest of the work.

  A second great limitation came with translating the narrations of the Holy Prophet Muhammad (s) and his Holy Household (a). Their words are ever so deep and ever so powerful. We attempted to convey these passages to the reader in a tone that is understandable without deviating from the essence of the words of these immaculate personalities. We pray that we were successful in this endeavor.

  Finally, we want to take this opportunity to thank you for your support. As students of Islam and as translators of this text, our greatest purpose is to please God by passing along these teachings to others. By picking up this book, you have lent your crucial support to this endeavor. We hope that you will continue your support throughout the rest of this book, and we ask that you keep us in your prayers whenever you pick it up.

  The Editorial and Translation Team,

  The Mainstay Foundation

  Meeting Imam Mahdi

  In the Name of God, the Most Beneficent, the Most Merciful

  What remains of God’s provision is better for you, should you be faithful.[1]

  Sayyid Tabatabaei wrote in his Al-Mizan that the meaning of “what remains of God’s provision” in the blessed verse is the profit that a man may earn after a commercial transaction. His evidence for this viewpoint was the context of the verse itself, which is part of Prophet Jethro’s (a) dialogue with his people. He said,

  O my people! Observe fully the measure and the balance, with justice, and do not cheat the people of their goods, and do not act wickedly on the earth, causing corruption. What remains of God’s provision is better for you, should you be faithful.[2]

  However, the more accurate interpretation is that “what remains of God’s provision” is a reference to the remaining semblance of God Almighty. It is, in fact, a reference to Imam Mahdi (a) for two reasons:

  First, that the tradition narrated by Omar ibn Zaahir states that a man once asked Imam Sadiq (a) about whether the Awaited Imam (a) is greeted as Commander of the Faithful. Imam Sadiq (a) replied,

  No. That is a name given by God to the Commander of the Faithful [Ali ibn Abi Talib] (a). No one was called by it before him nor does anyone claim it after him other than a disbeliever.

  The man asked, “How would he be greeted?” The Imam (a) replied, “They would say, ‘Peace be upon you, O Remainder of God’s Provisions.” He then recited the verse, “What remains of God’s provision is better for you, should you be faithful.”[3]

  Accordingly, what is meant by the remainder of God’s provisions is in reference to Imam Mahdi (a), because he is the remaining semblance of God. Every Imam and prophet is a sign or semblance of God. However, in other cases a semblance may transcend into the afterlife through death, so that its time as a sign lapses. There is a semblance, however, that remains until the Day of Reckoning – that is the “remainder of God’s provisions.” This phrase applies to the Awaited Imam (a).

  Second, if the meaning of the “remainder of God’s provisions” meant the profit earned through a gainful transaction, there would be no mea
ning to condition it by saying “should you be faithful.” Profit is a good that encompasses both believers and disbelievers and is not restricted to those who are faithful. However, the verse states that “what remains of God’s provision is better for you” restricted specifically to the believers – “should you be faithful.” That does not apply except to the Awaited Imam (a). He is the good that is conditioned on faithfulness and virtue.

  The verse speaks of the Awaited Imam (a). The fact that it came in the context of Prophet Jethro’s (a) dialogue with his people does not contradict the assertion that it is encompassing of a longer time span. It is meant as a directive to the believers at all times, even if it was conveyed through Jethro (a) in his dialogue with his people.

  Thus, we wish to address three points about Imam Mahdi (a).

  Dealing with the Awaited Imam

  There are two perspectives for dealing with the Imam (a) – a physical one and a spiritual one.

  The physical perspective deals with the Awaited Imam (a) as an absent individual whose presence is sought, or as a traveler whose return is anticipated. That is why many individuals and writers focus on the physical aspects of the occultation, such as the signs of the appearance, the Imam’s (a) looks, and what his tools will be. This is the version of the physical perspective which focuses on the material aspects of the appearance. This is why there is a focus on the signs of his appearance: so that he can be distinguished when he does arrive.

  The other perspective is the spiritual one which sees the Imam (a) as present and not absent. Yes, he is an individual of flesh and blood. However, Divine Guardianship does not simply exist in his physical body; rather it is a corpus of values, principles, and ethics. These principles are present, applicable, and effective. They are not absent. An Imam (a) is distinguished by his values, principles, and ethics, not simply by his physical body.

  So long as Divine Guardianship rests in a set of principles and values, the Imam (a) remains present rather than absent. These principles are present and in effect. So we must deal with the Imam (a) as someone who is present, not as an individual who is absent.

  This is what is described in the blessed verse, “You are the best nation [ever] brought forth for mankind: you bid what is right and forbid what is wrong.”[4] God Almighty says, “There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong.”[5] This is a reference to the Imam.

  The Imam is teaching what is right and a forbidding of what is wrong. He is a call to that which is good. These living and evolving values are the Awaited Imam (a). We deal with these values as they are present, not as if they are absent.

  This doesn’t mean that we should ignore the signs of the appearance. There have been signs mentioned to us in the narrations, such as what was relayed by Omar ibn Handhala who relayed from Imam Sadiq (a) that,

  There are five signs before the emergence of al-Qa’im [6] (a): the Call, Al-Sufyani, the Sinkhole, the Murder of the Pure Soul (between the Corner [of the Kaaba] and the Shrine [of Abraham]),[7] and Al-Yamani.[8]

  These are five signs. In the well-regarded narration of Abdullah ibn Sinan, he said that all of them are “inevitable”[9] – meaning that all are bound to occur.

  In the narration of Abu Busair, “There is not amongst the banners a banner that is more guided than that of Al-Yamani. It is a banner of guidance, as it calls to your Master (a).”[10]

  The fact that there are signs for the appearance of the Imam (a) is something that cannot be denied. These signs will take place before he emerges. The Holy Household (a) have mentioned these signs to remove all doubt from his emergence and the time of his emergence. However, we must not focus on the signs and neglect the values. The Imam (a) is defined by the values and not by the signs. Whether these signs take place or not, we must deal with the Imam (a) as a present actor.

  To summarize the point: focusing on the signs of the appearance, descriptions of the Imam (a), and descriptions of his clothes and tools is taking a physical perspective toward the Imam (a). It is limiting him to a body which cannot be presently seen, while Divine Guardianship is in principles which are present and effective.

  Meeting the Imam

  There is no doubt that it would be a great honor and a most admirable goal to be graced by meeting Imam Mahdi (a). However, in order to understand this point well, we must answer the following three questions.

  Is it possible to meet the Imam?

  Some might say that meeting the Imam (a) is something that is impossible. This may be understood in what Al-Sadouq, a great scholar of Twelver heritage, narrated in his book Kamaal Al-Deen. He wrote that in the last month of his life, the Fourth Ambassador Ali ibn Muhammad Al-Samri, the last of the Imam’s Ambassadors, received a signed letter from the Awaited Imam (a). In that signed letter, the Imam (a) wrote,

  In the name of God, the Most Beneficent, the Most Merciful.

  O, Ali ibn Muhammad Al-Samri, may God increase the rewards of your brothers for [the tragedy of your loss] as you pass within [the next] six days.

  Organize your affairs and do not appoint someone to take your position after your death. Total occultation has begun and there will be no emergence until God wills.

  That will be after a lengthy duration, the hardening of hearts, and the spread of injustice throughout Earth.

  Those who will claim to see [me] will come to my Shia. Surely, whoever claims to have seen [me] before the emergence of Al-Sufyani and the Call is a liar and a fabricator.

  There is no power except by God, the Most High, the Most Glorious.[11]

  From this passage, it may be understood that it is impossible to actually meet the Imam (a) – “Whoever claims to have seen [the Imam] is a liar and fabricator. There is no power except by God.”

  However, this quote has a different contextual meaning, and it is possible to meet the Imam for a number of reasons.

  First, the occultation of the Imam (a) is not one of seclusion. The Imam (a) is not absent and disconnected from society. He does not live in a cave, on an uninhabited island, or in any other place of seclusion. Rather, his occultation is one of continuous connection. What is in occultation is not his person but his apparent persona. He lives amongst us. He eats and drinks as we do. He may even get married. He is amongst us, but we do not recognize his immaculate persona. That is why we read in Dua Al-Nudba,

  May I be your ransom, O you who have been hidden [from our eyes] yet are never absent from our [hearts]! May I be your ransom, O you who are far [from our sight], while [your kind hand is] not far from us! May I be your ransom, O aspiration of believing men and women who yearn for you, who upon remembering you, heave a sigh [of longing to see you]![12]

  Therefore, his occultation means an absence of his outward persona. It does not mean his physical absence, as he is amongst us and continuously connects with us. Therefore, meeting him is something which is very possible and even feasible. If the Imam (a) wishes to meet us, it is up to him to decide and is out of our hands.

  Second, it is a recurrent theme within Twelver Shiism that the Imam (a) has met with numerous scholars. The frequency of these reports leads us to believe with certainty that meeting the Imam (a) is quite possible and not an absolute impossibility.[13]

  Third, the signed letter attributed to the Imam (a) is speaking of ambassadorship and not just the possibility of meeting the Imam (a).

  What is categorically rejected in the letter is official ambassadorship after the fourth and final Ambassador, up until the emergence of the Imam (a). We understand this based on the context of the narration.

  The referenced passage is from a signed letter of the Imam (a) directed to the Fourth Ambassador, Ali ibn Muhammad Al-Samri. It tells him of his imminent passing, that he is the last Ambassador, and that he should not appoint anyone to take his position. The letter then says that there will be people who will claim to have seen the Imam (a), an apparent reference to ambassadorship, and that those who claim ambassadorship are
liars and fabricators.

  An ambassador is clearly different from any ordinary citizen. An ordinary citizen may know some things about the state, but the ambassador is naturally entrusted with confidential and sensitive information and must know the state’s domestic and foreign policy. The information entrusted to an ambassador is therefore of a crucial and decisive nature.

  Therefore, the Imam (a) is saying that there will be no ambassador after the Fourth Ambassador and that there will no longer be a person entrusted with this crucial and decisive information. However, an ordinary individual’s meeting and receiving the blessings of the Imam (a) is much different than this ambassadorship and is not within the scope of this narration.

  Still, the Imam (a) will not meet whoever wishes to see him. He chooses specific individuals for some greater private or public good. If the Imam (a) were to meet with just any individual, that would contradict the wisdom behind these meetings. Therefore, the individual chosen to meet the Imam (a) must be qualified for such a meeting and able to achieve the private or public benefit that is required.

  What is the nature of meeting the Imam?

  A meeting with God’s representative on earth is one of great meaning and significance.

  To use the terminology of Muslim philosophers, it is a meeting of “complete dissolution,” not one of “association.” There is a difference between the two, and we can use an example to illustrate this difference. If you stir some honey in a cup of milk, you create a mixture where both the honey and the milk can be tasted. Thus, there are two distinct existents that came to be associated within that cup. This is what the philosophers refer to as a relationship of association.

  On the other hand, when iron and other elements are smelted into steel, you no longer sense the existence of the component parts. Rather, they become one material indistinguishable from its parts. This is what philosophers refer to as total dissolution.