Discussion On Imam-e-zaman

Hadith-e-lauh

As stated earlier, among the traditions of this book is the Hadith-e-Lauh of Jaabir or Lauh-e-Hazrat-e-Fatemah (s.a.). It is a tradition that has been relied upon in various Shia books and addresses quite a few problems.

Jaabir Ibn Abdullah Ansari is one of the reliable companions of the Holy Prophet (s.a.), and Shias as well as Sunnis accept his traditions. Incidentally, he lived till the time of Imam Baqer (a.s.) and Imam Sadeq (a.s.). When Imam Baqer (a.s.) questioned him regarding the incident of Lauh, Jaabir explained him thus:

“I hold Allah as Witness that during the life of the Holy Prophet (s.a.), I went to your mother, Hazrat Fatemah (s.a.), to congratulate her on the birth of her son, Imam Husain (a.s.). I saw a green tablet in her hand….I asked, “May my parents be sacrificed for you, O daughter of Allah’s Messenger (s.a.), what is this tablet?” She replied, “Allah the Almighty has gifted His Prophet (s.a.) with this tablet. It bears the names of my father, my husband, my two sons and the names of the Imams (a.s.) from my sons. The Holy Prophet (s.a.) gave me this tablet to give me glad tidings through it.”

Jaabir says, “Your mother gave me this tablet, I read it and copied it down.” Imam Sadeq (a.s.) who was along with his father in this meeting and is the narrator of this tradition, says, “Can you show me your copy?” Jaabir replied in the affirmative. Thereafter, they both went to the house of Jaabir who removed the copy from a leather bag. My father said, ‘O Jaabir, you look in your copy and I will read from mine (in order to tally the two versions).’ Jaabir was checking his copy while my father was reading it and they matched word to word.”

The incident of Jaabir acquiring the Hadith-e-Lauh from Janab-e-Fatemah (s.a.) belongs to 3 A.H. In 10 A.H., the Holy Prophet (s.a.) expired. Ameerul Momineen (a.s.) expired in 40 A.H. Imam Hasan (a.s.) departed from this world in 50 A.H. Imam Husain (a.s.) was martyred in 60/61 A.H. But Jaabir is still alive and on the fortieth day (arbaeen) of his martyrdom, he goes for ziyarat-earbaeen. Thereafter, in 85 A.H. (approx.), Imam Sajjad (a.s.) expired and Jaabir who was still alive witnesses the period of Imam Baqer’s (a.s.) Imamate. The aforementioned meeting takes place between them and the authenticity of Jaabir’s copy of Hadith-e-Lauh is established. This tablet has become famous as “Lauh-e-Hazrat-e-Fatemah (s.a.)” because it was gifted to her or as “Lauh-e- Jaabir” because he is the main narrator of this tradition.

From the Shia viewpoint, the oldest book in which this tradition has been narrated is ‘Usul al-Kafi”. And as everyone is aware, this book was written more than eleven hundred years ago.

A person from abroad wrote to one of the scholars from Mashhad, “The present manuscript of al-Kafi that we are having is belonging to the Safavide era. Do you have any idea whether any manuscript of this book that has been written prior to the Safavide era is available? For, if such a manuscript is indeed available then it will dispel the doubt that it was compiled by the scholars of the Safavide reign.” The respected scholar says, “I went and searched in the library of Madrasa-e-Nawwaab of Mashhad and found a copy that was eight hundred years old. Probably, this copy was the oldest available one of al-Kafi in Iran.

Perhaps, an older version is available outside Iran.” Anyhow, this tradition has been narrated in Usul al-Kafi as well as in other books.

Now let us see as to what are the contents of this tradition. This tablet was from Allah’s side for His Prophet (s.a.). Initially, some reminders regarding divine recognition are given and thereafter Allah the Almighty says,

“Surely I did not raise a Prophet but that I appointed for him a successor.. I have selected your cousin, Ali Ibn Abi Talib as your heir apparent. After him, I will honour you with your two grandsons, Hasan and Husain. The latter will be followed by his son, Ali, the adornment of the worshippers. Then, Muhammad Baqir al-Uloom, the splitter of My knowledge and the treasure chest of My wisdom will follow him. After him, his son Jafar and after him, in a period of utter darkness and deviation, his son, Musa will attain the position of Imamat.

He will be followed by his son Ali, who will be martyred by an arrogant demon. He will be buried in a city built by My righteous servant, next to the worst of My creatures (implying Haroon al-Rashid, the Abbaside Caliph because Imam Reza (a.s.) is buried next to his grave).”

Then the Imams (a.s.) after him are mentioned till Imam Hasan al-Askari (a.s.) and then Allah the Almighty says,

.« و أكملُ ذلك بِابنِهِ م ح م د » “And I will complete this (chain of Imamate) with his son, Meem-Ha-Meem- Daal.”

The alphabets (huruf-e-muqatteaat) are used because in that period it was prohibited to take the name of Imam-e-Zaman (a.t.f.s.). Now, the tablet continues,

“He possesses the perfection of Musa, the brightness of Eesa and the patience of Ayyub. My friends will be degraded in his time (of occultation). They will be killed and burnt and will be in a constant state of fear, apprehension and dread.

The earth will be coloured with their blood. Wailing and crying will be aloud among their women. They are My true friends. Through them, I will dispel every dark mischief, remove all tremors because of them, and do away with all doubts, skepticism and chains on account of their blessings. They are those on whom are the blessings and mercy of their Lord and they are the guided ones.”14 This tradition is an instance in which the name of Hazrat Mahdi (a.t.f.s.) and his occultation have been talked about in such an explicit manner. Of course, as stated earlier, there are plenty of traditions in this regard. For example, apart from this Hadith-e-Lauh, Jaabir himself has narrated numerous traditions, of which we explained the aforementioned tradition just as an example.

Thus, we saw in the traditions of the Holy Prophet (s.a.) that while inviting the people towards Prophethood, divine justice, resurrection, and the principle of Imamat, he (s.a.) also introduces a principle in the minds of the Muslims and that is the existence of an unseen reformer. Moreover, he (s.a.) has repeated this concept on various occasions to let the people understand that the belief in Hazrat Mahdi’s (a.t.f.s.) existence is a part of our religious creed.

Aside from the Holy Prophet (s.a.), we see that all the other infallibles (a.s.) have also lend significance to this issue and spoke about it on numerous occasions. Ameerul Momineen (a.s.) says, “Verily, O Allah, the earth cannot be 14 (Al-Kafi by Shaikh Kulayni, vol. 1, p. 527, 528; Kamaaluddin by Shaikh Saduq, p. 308-311). void of a divine proof”15 and on another occasion he says, “The Mahdi of this nation is from my descendant.”16

When people objected at him for signing the peace treaty with Muaviyah, Imam Hasan al-Mujtaba (a.s.) justified his action in the following words,

“Do you not know that each one of us (Imams) has to wear the allegiance of the tyrant of his time around his neck, except the Qaem, behind whom Allah’s Spirit, Isa Bin Maryam, will perform namaz?”17

Imam Husain (a.s.) has talked about Imam-e-Zaman (a.t.f.s.) in various places. In the sermon that he delivered in the Umayyide Mosque, Imam Sajjad (a.s.), while enumerating the virtues of the Ahle Bait (a.s.), said, “…Allah’s Messenger (s.a.), Jafar Tayyar in the heaven, the two grandsons (sibtain) of this nation and the Mahdi, the one who will slay Dajjal, are all from us.”18

Evidently, when someone talks about his virtues and merits in front of the opponents, he will make a mention of only those qualities that are accepted by the people. Therefore, it becomes known that just as people were aware of the names, position and status of Jafar-e-Tayyar and Hasanain (a.s.), the principle of Mahdaviyyat was also firmly entrenched in their minds and hence Imam Sajjad (a.s.) has mentioned his name in his speech from the pulpit.

Then, we reach to the times of Imam Muhammad Baqer (a.s.) and Imam Sadeq (a.s.), a period when this discussion truly blossomed. More traditions have been narrated from the former than by the latter. Among the traditions quoted from him is the one by Umme Haani-e-Saqafiyyah. Umme Haani is a lady whose equal can be rarely found today. Of course, even in the times of Imams (a.s.), women like her were few and far between. She narrates: I went to Imam Baqer (a.s.) and said, “O son of Allah’s Messenger! I read a verse from the Holy Quran, which amazed me, no end and has indeed made me restless because I could not follow its meaning?” Imam Baqer (a.s.) asked, “Which is that verse?” Umme Haani responded,

But nay! I swear by the stars, That run their course (and) hide themselves, And the night when it departs, And the morning when it brightens.19

15 Nahjul Balagha, compiled by Sayed Razi, 497. 16 Behaarul Anwaar, vol. 35, p. 48 17 Ibid., vol. 51, p. 133 and vol. 44, p.19 18 Muntakhabul Asar, Safi Gulpaygani, p. 173 19 Surah Takveer: 15-18

What are these stars that will hide themselves and what is this night that will depart?”

Of course, it should be borne in mind that Umme Haani is an Arab lady and is well-versed with the literal meaning of these verses. But what she was not aware and was interested to know was its exposition. Umme Haani says, “I reflected a lot but in vain. In fact, I deliberated upon it the entire night.” Rarely do we find someone who reflects and deliberates upon a verse of Quran for a whole night. Imam Baqer (a.s.) replied her query thus, “O Umme Haani! You have asked a very good question. (These verses refer to) a child who will be born in the last era.”20

Thereafter, Imam (a.s.) begins to enumerate the characteristics of Hazrat Mahdi (a.t.f.s.), his advent in the world, illuminating the universe with divine light, occultation, the dark periods of the two occultations, and then once again, his reappearance and its infusion of a new life in the world.

In the times of Imams (a.s.), this matter was discussed under various headings. Both Imam Baqer (a.s.) and Imam Sadeq (a.s.) were asked about it. Sometimes the narrator came in the service of the Imams (a.s.) and asked, ‘Sir, are you Mahdi? Are you Qaem?’ Imam (a.s.) used to reply, ‘All of us will establish Allah’s command’ or ‘All of us guide towards Allah.’21

In this regard, we have an interesting tradition from Imam Baqer (a.s.). The story of this tradition runs as follows that Kumait Ibn Zaid Asadi, the famous poet came to Imam Baqer (a.s.) and Imam Sadeq (a.s.) during ayyaam albeedh22. After seeking permission from the Imams (a.s.), he began reciting his poems depicting the oppression inflicted on the Ahle Bait (a.s.) till he reached the following verse:

“When will the truth rise among you, when Will the second Mahdi from you, rise.” Hearing this couplet, Imam (a.s.) retorted, “Soon, if Allah wishes, soon.” Imam (a.s.) continued, “Our Qaem is the ninth descendant of Imam Husain (a.s.). As the Imams (a.s.) after the Holy Prophet (s.a.) are twelve in number, the twelfth is Qaem.”

Kumait asked, “Who are these twelve illustrious personalities?” Imam (a.s.) replied, “The first among them is Ali, followed by Hasan and Husain….”Imam (a.s.) named each Imam till he reached Hazrat Mahdi (a.t.f.s.) and then, he explained his reappearance and uprising.23

20 Behaarul Anwaar, vol. 51, p. 137 21 Ibid., p. 141 22 The beedh days are the 13th , 14th and 15th of every month. 23 Al-Ghadeer by Allamah Ameeni, vol. 2, p. 202; Muntakhabul Asar, p. 123

Imam Reza (a.s.) too has posted numerous reminders on this subject. Among these is the invocation that he has recommended to be read in the qunoot of every Friday prayer.24 It is as follows:

“As we reach to the eras of the last Imams (a.s.), viz. Hazrat Jawaad (a.s.), Hazrat Hadi (a.s.) and Hazrat Askari (a.s.), we observe that they have talked at length on this topic. Thus, if we intend to derive an accepted concept and belief from the history of Imams (a.s.), we do not have any topic that has been talked unanimously by all of them more than the subject under discussion.

This fact should be borne in mind that these conclusions have been derived only from the available quotes of the Imams (a.s.) and the present books of traditions, notwithstanding the reality that many traditions have not reached unto us.

24 Jamaal