Discussion On Imam-e-zaman

Commencement of the Minor Occultation (ghaibat-e-sughra)

The minor occultation commenced from the year 260 A.H. Why the minor occultation? Perhaps because its duration is shorter or maybe because there was a link between Imam (a.s.) and the people. During this era, Usman Ibn Saeed Amri (r.a.) took many people to the service of Imam-e-Zaman (a.t.f.s.) and brought the replies of numerous letters from Imam (a.s.) to them. Therefore, those Shias, who were inclined to get some information from Imam-e-Zaman (a.t.f.s.) and desired to forward their queries to him, almost had a direct contact with him (a.t.f.s.). That is, they got their religious queries answered through minimum links and on numerous occasions through Imam’s letters and signatures.

In this period, it was prohibited to utter the name of Imam-e-Zaman (a.t.f.s.). Why? Because it created some problems and difficulties for the Shias and hence, they remembered him by the title of “Saahebuz Zamaan”.

Thus, for the Shias, it was forbidden to take the name of Imam (a.s.), which was the same as the name of the Messenger of Allah (s.a.w.a.). Quite a few jurists considered this edict to be applicable till date. The reason they cite is that when something is declared to be illegal, it continues to be so, till the promulgator who has issued the legislation, lifts the restriction. And in this case, its illegality has not yet been removed.

Some other jurists are of the view that this restriction was confined to the era of the minor occultation, when Imam-e-Zaman (a.t.f.s.) was subject to danger. But presently, it has been revised and they don’t regard uttering the name of Imame- Zaman (a.t.f.s.) in this time as haraam (forbidden). This restriction was applicable only in olden times when even in the books his name was written as M-H-M-D.

The Special Deputies of Hazrat Mahdi (a.t.f.s.)

Usman Ibn Saeed was the special deputy for duration of two and a half years. After his demise, as per the advice of Imam-e-Zaman (a.t.f.s.), his son Muhammad Ibn Usman was raised to the state of deputyship. A reliable narrator of Imamite traditions, he remained in this coveted position for a period of thirtyfive years and executed his responsibilities.

After him, an Iranian from the renowned family of Nawbakht, Husain Ibn Rauh Nawbakhti, became the special deputy and continued to be so for duration of twenty years.

Ali Ibn Muhammad Samori or Seymouri, an inhabitant of Saamarra, followed Husain Ibn Ruh on the advice of Imam-e-Zaman (a.t.f.s.) and the recommendation of Husain Ibn Ruh.

The era of special deputyship of these four lasted till the year 329 A.H. Of course, apart from these four special deputies, Imam-e-Zaman (a.t.f.s.) did have deputies and representatives in far-flung Islamic cities and towns but these formed the core of representation. These representatives were either appointed by Husain Ibn Ruh and his ilk or some times by Imam-e-Zaman (a.t.f.s.) directly but ultimately, had to act through any of these four special representatives.

From among this second line of deputies, there was one in Qum who abused his position after being in it for some time. Although he was a directly appointed representative of Imam-e-Zaman (a.t.f.s.), yet this appointment did not render him an infallible. Finally, he misused his status and attributed lies and falsity to Imam-e-Zaman (a.t.f.s.). He put the people’s wealth and property to personal use. Consequently, Husain Ibn Ruh received a signed letter from Imam-e-Zaman (a.t.f.s.) cursing this deputy. His name was “Muhammad Ibn Ali Shalmaghani”, who was based in Qum and was conferred with special deputyship. Apart from him, there were a couple of other people who were rejected by Imam-e-Zaman (a.t.f.s.) after being appointed as deputies.

In the preface of the book “Kalemah al-Imam al-Mahdi”32, a brief history of the deputies has been jotted and a list of fifteen people has been mentioned, who were appointed by Imam-e-Zaman (a.t.f.s.) directly. Of course, these fifteen did not bear the same position as the four special representatives and hence, in common understanding, it is famous that the special deputies were only four in number.

Six days prior to his death, the fourth special deputy, Ali Ibn Muhammad Seymouri (a.r.) received a signed letter (tawqee) from Imam-e-Zaman (a.t.f.s.), reminding him of a few things. This letter is quite well known and has been recorded in quite a few books with explanations.

بسم الله الرحمن الرحيم. يا علي بن محمد الس.مري, أعظم الله أجر إخوانك فيك » فانّك ميت ما بينك و بين أيام, فاجمع أمرك و لا توص إلي أحد فيقوم مقامك بعد وفاتك, فقد وقعت الغيبه التّامه فلا ظهور إلا بعد إذن الله تعالي ذكره. و ذلك بعد طول الأمد و قسوه القلوب و امتلاء الأرض جورا. و سيأتي من شيعتي من يدعي المشاهده. ألا فمن ادعي المشاهده قبل خروج السفياني و الصيحه فهو كذّاب مفتر. و لا حول و لا .« قوه إلّا بالله العلي العظيم

“O Ali Ibn Muhammad Seymouri! May Allah increase the reward of your brothers concerning you? You will die after six days. Now, you don’t appoint anybody as your successor for special deputyship because the door of representation now stands closed and the major occultation shall begin. The reappearance will not occur except by the order and permission of Allah. This reappearance will take place only after the earth becomes replete with injustice, oppression, and the hardening of hearts. Beware! Soon there will be 32 This book was compiled by the martyr Sayed Husain Shirazi (a.r.) and has been translated into Persian by the author of this book.

a number of my Shias who will claim to meet me. Anybody who makes such a claim before the emergence of Sufyani and the heavenly shriek is a liar and a deceiver. There is no power and strength except that of Allah.33” In this letter, mention has been made of the prolongation of the major occultation, the shutting of the door of representation, and the fact that anybody claiming to meet Imam (a.s.) at will, is a liar and a cheat. Six days after the receipt of this letter, Ali Ibn Muhammad (a.r.) completed his pending tasks, made his will and expired.

This was the brief history of the minor occultation till the commencement of the major one, which began when Imam-e-Zaman’s (a.t.f.s.) age was seventy-four. 33 Behaar al-Anwaar, by Allama Majlisi, vol. 51, p. 361.