Shi'a Muslim and Bahai Only: In What Type of Return (Rajat) of Prophets and Imams do you believe?

[InvestigateTruth]

Salam Friends, I recently spent some time reading Bihar-alanwar on the subject of Promised Mahdi. I am really liking this Book. I like to share with you some of the things I read, and ask some questions with the purpose of mutual understanding.

This is the Question Imam Sadiq asked Mufaddal as recorded in Bihar-alanwar:

"Imam Ja’far Sadiq (a.s.) said: O Mufaddal, you have made a nice statement. Now tell me in what type of our Rajat do you believe? While some of our miserly Shia consider that the Almighty Allah will give material rule and wealth and make Imam Mahdi (a.s.) as the ruler. But woe unto them, when was our kingdom usurped that it would be restored to us?"

In many of the verses of God and the traditions of Imams and previous Prophets, a sense of Unity and Spiritual Oneness of the Prophets and Chosen Ones of God can be seen:

For example in the Tafseer of the verse of Quran 4:69, it is recorded in Bihar-alanwar a Hadith from Muhammad that He said "By the term 'Prophets' I am meant, by the term "saints" Ali ibn Abi Talib is meant....."

In another word, Prophet Muhammad is the same as All Prophets, and Ali the same as All Saints. Correct?

Also, In Quran, It is said, if anyone rejects Prophet Muhammad, it is like he has also rejected all Prophets. Correct? Is this not because these Prophets are all one and the same in Purpose and Their Cause, and therefore, if anyone rejects One, He has rejected All of them?

Another interesting example, is when to the Jews, it was Promised that Prophet Elijah, who lived during dispensation of Moses, shall Return before Appearance of Messiah . However, when the Appointed Hour arrived, instead of Elijah, another One by the name, John the Baptist had appeared before Jesus, and the Jews did not recognize John as the Return of Elijah. Later Jesus confirmed that John the Baptist was indeed the Return of Elijah, because He had come with the same 'Spiritual Power' (see Matthew 17:12-13). In another Word, since John was the same as Elijah in terms of Spirituality and Purpose, He was His Return.

Likewise, in many other Hadithes and some of the Sermons from Ali (a.s), such as Khutbih Tutunjiyyih, Khutbah e Marifat e Noorianyat and Khutbat'ul-Iftikhár, it appears that Ali (a.s) also said that Muhammad and Ali were among people in previous ages, even thousands years ago.

In Biha-alanwar, it is narrated from Imam Muhammad Baqir (a.s.) that he said: Amirul Momineen (a.s.) used to say:
“Muddaththir will be there during the period of Rajat.
Someone asked: O Amirul Momineen (a.s.), is there a second life before Qiyamat? And then death after that?
He replied: Yes, by Allah, during the period of Rajat there would be more disbelief.”

Now, if by Rajat, it is meant, the Material Body, will return to the World from Literal Graves, then How do you explain that, even after such an Extraordinary Event that the Deads came out, and Imam Hussain and His companions came out of graves in Karbala, Ali (a.s) says "during the period of Rajat there would be more disbelief.”
Can this Rajat mentioned by infallible Imams also be interpreted as a Spiritual Return of the same Imams or Prophets in the Subsequent Dispensation, and that is the reason, People would still remain unbelievers or even there would be more disbelief?
So, My Question is, Do you believe in Return of Material Body of Prophets or the Spiritual Return, which is the same as the mentioned Traditions of Past Prophets?



Here are the source of bihar-al-anwar:

https://shiapdfresources.wordpress.com/

 

[Shia Islam]

سورة آل عمران - سورة 3 - آية 7

هو الذي انزل عليك الكتاب منه ايات محكمات هن ام الكتاب واخر متشابهات فاما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تاويله وما يعلم تاويله الا الله والراسخون في العلم يقولون امنا به كل من عند ربنا وما يذكر الا اولوا الالباب

He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.

In both the Quran and the Hadith there is the Muhkam (clear), and there is a Mutashabih (not so clear)...

We are asked to take our religion from AhlulBayt (a.s.) and from the scholars who satisfy the conditions set by AhlulBayt (a.s.).

The Hadith is not a simple science...that anyone can extract the verdicts from it...

Not all the Hadiths are authentic.
Then, there are rules to take the decrees from the Hadiths which may seem to contradict one another for the non-specialists.

Also, in Islam the Dhahir الظاهر is Hujjah...that means you have to deal with the apparent meanings of the words, unless there is a clear rule indicating that the situation is exceptional.

Also, the followers of the Abrahamic religions know that the prophets and the imams are humans...They all represent the religion of God, but each one of them is a distinctive human...They are not one. Muhhammad (s) is not Jesus (s) and Jesus (s) in not Ali (s).

All Muslims (generally) waits the arrival of the Mahdi (s). Now we the shiites have narrations that some miracles will happen after the Mahdi (S). Allah will bring some humans from the graves. the Quran mentioned that Jesus used to give life to the dead...So this is not a big deal.

The events of the far future and what will happen between the global government of Al-Mahdi (s) and the final day, are not of much relevance to us today. Also, it may be hard for us today to fully understand they reality of life at those eras.


So please stop twisting the meanings of the Shiite Islamic texts to misled the readers in believing that Shia Islamic sources support your religion.

 

[InvestigateTruth]

Dear Shia Islam Salam,

Thank you for taking the time and reply.

I found some more interesting Hadithes in the Book Bihar-alanwar:
Imam Jafa Sadiq said:

"And our master, Imam Qaim (a.s.) would be standing, resting his back to the Kaaba. And he will say: O people, whoever wants to see Adam and Sheeth, should know that I am Adam and Sheeth. And whoever wants to see Nuh and his son, Saam, should know that I am that same Nuh and Saam. And whoever wants to see Ibrahim and Ismail, should know that I am that same Ibrahim and Ismail. And whoever wants to see Musa and Yusha, should know that I am that same Musa and Yusha. And whoever wants to see Isa and Shamoun, should know that I am that same Isa and Shamoun. And whoever wants to see Muhammad (s.a.w.s.) and Amirul Momineen, should know that I am that same Muhammad and Amirul Momineen. And whoever wants to see Hasan and Husain, should know that I am that same Hasan and Husain. And whoever wants to see the Imams from the progeny of Husain, should know that I am those same purified Imams. Accept my call and gather near me as I would inform you about all that has been said and all that has not been said.”

Source: http://www.al-islam.org/mikyalul-makarim-fee-fawaaid-ad-duaa-lil-qaim-vol-1/letter-kaaf-k




1) How can Qaim be that same Imams and Messengers of the Past?
2) If all scriptures of God are given already, why the infallible Imam Sadiq says, that Qaim will inform you about "all that has not been said"?

All I am doing is posting from Shia Sources and asking questions, how would this be twisting?
Thanks!

 

[mojtaba]

"بسم الله الرحمن الرحیم"​

What is the Raj’ah? Which people are subject to it and when will it take place?

Concise answer

Raj’ah is a Shia Imamiyyah doctrine, which refers to the return of some of the dead to this world before the Day of Judgment and a little after the rise and emergence of Imam Mahdi (as) and before his martyrdom.
The Raj’ah isn't something general that takes place for everyone, it only belongs to those who are complete in faith and those who have the highest levels of evilness and shirk( Reference: Bihar al-Anwar, volume 45, page 81 ).

Detailed Answer

“Raj’ah” literally means to return[1] and in Islamic terms, refers to the return of certain people from the dead (pure believers and absolute mushriks) before the Day of Resurrection.

Raj’ah in the Quran and traditions

1- Quran

After concentrating on Quranic verses, one can conclude that the verses pointing to this subject can be categorized into two categories:

a) Verses that speak of it taking place in the future, such as verse 82 of surah Naml: “The day We shall resurrect from every nation a group of those who denied Our signs, and they shall be held in check” Most great scholars consider this verse referring to the Raj’ah (not the Day of Judgment) and believe it to be pointing to the fact that a group of righteous and evil people will return before the Day of Judgment; the reason for this claim being that if the verse was actually referring to the Day of Judgment, it would have an incorrect meaning, because the verse says that only a group from every nation will be awakened, while on the Day of Judgment, all are to be resurrected, not some, as verse 47 of surah Kahf says: “And We will resurrect them (mankind) and not leave any of them out”.

b) Verses that speak of previous incidents regarding past civilizations which can be considered a form of returning, such as:

i) Verse 259 of surah Baqarah which mentions the story of a prophet who passed by a town whose walls had tumbled and the bones of its inhabitants were scattered in every direction. He asked himself: “How will Allah (swt) be able to resurrect all of these people after their death?” Allah (swt) took his life for a hundred years and then resurrected him and asked him how long his stop had been. The prophet answered: “A day or half a day.” Allah (swt) replied that he had been dead for a hundred years![2] It doesn’t make a difference if this prophet was Uzayr or another prophet, what matters is that the Quran explicitly states that life after death does take place even in this world.[3]

ii) Verse 243 of surah Baqarah speaks of another group of people who left their homes out of fear of death (and according to commentators of the Quran, as an excuse for not participating in jihad against the enemies of Allah (swt)), Allah (swt) ordered them to die and they died and he brought them back to life again.[4]

iii) In verses 55-56 of surah Baqarah, we read how a group of the Bani Israel asked to see Allah (swt) and subsequently were struck by lightning and all died; they were all then brought back to life so that they would be grateful of Allah’s (swt) blessings.[5]

iv) When listing Prophet Isa’s (pbuh) miracles in verse 110 of surah Ma’idah, the Quran says: “You awaken the dead by my command”.[6] This verse shows that Prophet Isa (pbuh) would continuously awaken the dead (because of the mozare’ verb [تخرج] which denotes continuousness) and this itself is also a form of the return of the dead.

v) Verse 73 of surah Baqarah is about a slain person that the Bani Israel were arguing and disputing over who his killer was. The Quran says: “It was ordered that a cow with certain traits be killed and a part of it be touched to the slain person so that he would come to life (in order to show who the murderer was and put an end to the arguing).”[7]

In addition to the abovementioned, there are other instances in the Quran that imply raj’ah. Verses like the ones narrating the story of the “Companions of the Cave”. What they underwent was also a form of raj’ah. The story of Prophet Ibrahim (pbuh) and the four fowl that he killed and cut into little pieces and placed a portion of each one on a mountain and how they returned to their original form when summoned is also another case.[8]

2- Traditions:

Imam Sadiq (as) says regarding raj’ah: “By Allah (swt), the days and nights will not come to an end until Allah (swt) awakens the dead and takes the lives of the living and returns the rights to their true owners and establishes His religion and makes it dominate the world.”

Also, Ma’mun said to Imam Ridha (as): “O Abal-Hasan, what is your opinion on raj’ah?” The imam (as) answered: “Raj’ah is for real. It has taken place in past nations and the Quran has also spoken of it and the messenger of Allah (swt) has said: “Everything that has taken place in previous nations will take place exactly the same for this nation.”[9]

Of course, the hadiths on this subject are many, but we only mentioned these two to make things short.

Raj’ah from the intellect’s and a philosophical perspective

It is necessary to point out a few philosophical points regarding this subject:

1- Reaching perfection

This world is where potentials are lived up to and where perfection is to be achieved. The reason for this world’s creation is so that people can reach the highest levels of perfection in it and in other words, this world has been created for the hereafter. Nevertheless, since not all believers get the chance to achieve this goal in this world as a result of the obstacles and difficulties that get in the way and because of sudden deaths, Allah’s (swt) never-ending wisdom calls for them to be returned to this world in order to continue their journeys for perfection. Imam Sadiq (as) says: “Every believer who is murdered comes back to this world, so that he/she dies a natural death after living another life, and every believer who dies a natural death comes back to this world to be killed (so that he/she reaches the level of martyrdom).[10]

2- Worldly Punishment and Reward

There are many people who were deprived of their rights for different reasons and were killed oppressively. One of the reasons for raj’ah is for Allah (swt) to bring both sides to this world so that the oppressed take their rights back from their oppressors. Imam Kadhim (as) has been narrated saying: “People who have died come back to this world to take revenge; all harm will be retaliated for, and any person who has been subject to anger will avenge similarly. Every person who has been killed, will personally retaliate for his/her killing; their enemies will also be resurrected for this purpose and to make up for the blood they have shed; after taking revenge, they will live for thirty months and will all die together in one night, while having peace of mind and being happy about the fact that they have avenged themselves; their enemies being transferred to harsh otherworldly punishments.”[11]

Therefore, one of the objectives of Raj’ah is for the believers to finish their perfection and for the disbelievers and tyrants to reach even lower levels of lowliness. Considering the fact that Raj’ah isn't something that happens for all and only belongs to pure believers and pure mushriks and enemies of Allah (swt), as Imam Sadiq (as) has said: “Raj’ah isn't general and only belongs to those who have accomplished complete faith or pure shirk.”[12], it becomes clear that these two reasons for Raj’ah are main ones.

 

[mojtaba]

3- Aiding religion and taking part in the establishment of a just divine government

Numerous verses and hadiths tell us that Islam and a just divine government will become universal by the hands of Imam Mahdi (as). Allah (swt) says: “Indeed We will aid our messengers and the believers in the world and on the day that the witnesses arise”.[13]

This verse implies that this aid will be done collectively, not individually; what is for sure is that since this aid still hasn’t taken place, it will take place in the future, because Allah (swt) always fulfills His vows. It is because of this that Imam Sadiq (as) says in explanation of the abovementioned verse: “By Allah (swt) this aid lies in the Raj’ah, because many prophets and imams have been killed in this world and no one helped them, but this matter will take place during the Raj’ah.”[14]

Also, Imam Baqir (as) says in explanation of the verse “هو الذی ارسل رسوله بالهدی و دین الحق...” (He is the one who sent His messenger with the true religion for the guidance of man so that it [Islam] would prevail over all religions): “یظهره الله عزوجل فی الرجعة” (Allah will cause the prevalence of religion during the Raj’ah).[15]

The time of the Raj’ah

Hadiths that speak of this matter say that it will take place a little after the emergence of Imam Mahdi (as) and before his martyrdom and the Day of Judgment.

Concerning this matter, Imam Sadiq (as) says: “When the time comes for the rise of Imam Mahdi (as) in the month of Jamdil-Akhar and after it heavily rains for ten days in the month of Rajab such that the people have never seen rain like it before, Allah (swt) will cause the bones and meat of the believers in their graves to grow by virtue of the rain; it is as if I am seeing them coming from Juheynah[16] right now and shaking off the dust from their hair.”[17]

The final point that needs to be made here is that once again according to hadiths, the first to come back during the Raj’ah is Imam Husein (as). The imam (as) himself has been narrated saying: “I am the first to come out after the ground splits open, and this will coincide with the return of the Commander of the Faithful and the rise of Imam Mahdi (as).”[18]

There is another similar Hadith by Imam Sadiq (as) that says: “The first person to return to this world is Husein ibn Ali (as). He will rule for so long that his eyebrows will grow [to the extent that] they will cover his eyes.”[19]
------------------------------------------------------------------------------------------

[1] Farhange Mo’in, vol. 2, pg. 1640.

[2] Baqarah:259.

[3] “فاماته الله ماة عام ثم بعثه”.

[4] “فقال لهم الله موتوا ثم احیاهم”.

[5] “ثم بعثناکم من بعد موتکم لعلکم تشکرون”.

[6] “و اذ تخرج الموتی باذنی”.

[7] “فقلنا اضربوه ببعضها کذالک یحیی الله الموتی و یریکم آیاته لعلکم تعقلون”.

[8] Tafsir Nemouneh, vol. 15, pp. 546-557.

[9] Uyun Akhbaril-Ridha (as), 2/201/1, quoted by Mizanul-Hikmah, hadith 6924 and 6926.

[10] Biharul-Anwar, vol. 53, pg. 40.

[11] Ali Davani, Mahdiye Mow’ud (translation), vol. 13, pg. 1188.

[12] Mohammad Riza Zamiri, Raj’at, pg. 55.

[13] Mu’min:10.

[14] Sheikh Ali Ha’eri Yazdi, Ilzamul-Nasib.

[15] Bihar al-Anwar, vol. 53, pg. 64.

[16] Juheynah: A place far from Medinah; there is also a tribe by this name. Majma’ul-Bahrayn, vol. 6, pg. 230.

[17] Mizanul-Hikmah, hadith 6928.

[18] Bihar al-Anwar, vol. 53, pg. 64.

[19] Bihar al-Anwar, vol. 53, pg. 46.

 

[mojtaba]

Salam Friends, I recently spent some time reading Bihar-alanwar on the subject of Promised Mahdi. I am really liking this Book. I like to share with you some of the things I read, and ask some questions with the purpose of mutual understanding.

Salam InvestigateTruth, it is good that you are investigating the truth.

Dear friend, the book Bihar-alanwar is a collection of Sahih( authentic), Dha'if( weak ), Ja'li( fake ) Hadiths( i.e., traditions ) of Prophet Muhammad and Ahlul Bayt(peace be upon all of them). There are very weak and fake Hadiths in it. This book is indeed for experts who know very sciences of Hadith, such as Ilm al-Rijal, Ilm al-Dirayah, deep understanding of Qur'an, etc. So be careful when you are reading it

This is the Question Imam Sadiq asked Mufaddal as recorded in Bihar-alanwar:
"Imam Ja’far Sadiq (a.s.) said: O Mufaddal, you have made a nice statement. Now tell me in what type of our Rajat do you believe? While some of our miserly Shia consider that the Almighty Allah will give material rule and wealth and make Imam Mahdi (a.s.) as the ruler. But woe unto them, when was our kingdom usurped that it would be restored to us?"

1.Sanad(i.e., the chain of the narrators of tradition) of this Hadith is weak, because الحسين بن حمدان( al-Husayn ibn Hamadan) is between its chain of narrators. Sanad is: I (i.e., the author of the book) say: ' it is narrated in some books of our companions, from al-Husayn ibn Hamadan, from Muhammad ibn Isma'il .... '. Here is its Sanad in Bihar al-Anwar( volume 53, page 1 ). According to Rijal books, he is unreliable.( Reference: Mo'jam Rijal al-Hadith by Khu'i, Volume 6, Page 244 ) .

2.However, regardless of Sanad of the tradition, the translation which you have mentioned is not correct and then your understanding from Hadith is false.

Correct text and translation of the tradition( Reference: Bihar al-Anwar, volume 53, page 25 and 26 ):

قال الصادق علیه السلام : أحسنت يامفضل فمن اين قلت برجعتنا؟ ومقصرة شيعتنا تقول : معنى الرجعة أن يرد الله إلينا ملك الدنيا وأن يجعله للمهدي. ويحهم متى سلبنا الملك حتى يرد علينا؟ قال المفضل : لا والله وما سلبتموه ولا تسلبونه لانه ملك النبوة والرسالة والوصية والامامة​

Imam Sadiq peace be upon him said: ' O Mufaddal, Acclamation!( you said a nice statement ). Now tell me in what type of our Raj'ah do you believe? While some of our miserly Shia consider that our Raj'ah means that Allah will devolve the (divine) kingdom on earth upon us and give it to Imam Mahdi. But woe unto them, when the ( divine ) kingdom was taken away from us so that it would be devolved to us?! '
Mufaddal then said:' No by Allah. It was not be taken away from you and you do not take it away( from yourself )[ because it is only from Allah ]. Because it(i.e., divine kingdom) is indeed the kingdom of prophecy and apostleship and Wasiyyah and Imamat(i.e., divine leadership)[which only Allah gives it to whomever He wills] '.

According to this tradition, Imam Sadiq says that Imamat(i.e., divine leadership) and divine kingdom on earth, which is given to some purified people by Allah, is only for 12 Imams, not others. So this is not correct that, during the Major Occultation of Imam Mahdi(a.s.), the divine kingdom is for others who are not infallible Imam and when he comes, it will be devolved upon him. because it is only for Imam Mahdi( who is alive now ) and it has not been taken away from him to be devolved upon him, from another non-Imam one after his re-appearance.

Read ff Hadiths for clarification:

Usul al-Kafi, H 528, Ch. 16, h 4

when al-Sabah asked Imam abu‘Abdallah[ Imam Sadiq ] (a.s.) about the meaning of the words Allah, the Most Holy, the Most High, "Or are they envious of the people whom Allah has granted of His bounties? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom. ( 4:54 Holy Quran) The Imams (a.s.) said, "O abu al-Sabah, we(i.e., infallible Imams, Ahlul Bayt), I swear by Allah, are the people who are envied."

Usul al-Kafi, H 529, Ch. 16, h 5

Imam Baqir(a.s.) has said the following about the words of Allah, the Most Holy, "Or are they envious of the people whom Allah has granted of His bounties? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom." (4:54 Holy Quran): "Great kingdom means that He set Imamat (leadership) in the descendants of Abraham[i.e., Prophet Muhammad and 12 Imams who are descendants of Abraham ], Whoever would obey them he has obeyed Allah and whoever would disobey them has disobeyed Allah and thus is the great kingdom."

In many of the verses of God and the traditions of Imams and previous Prophets, a sense of Unity and Spiritual Oneness of the Prophets and Chosen Ones of God can be seen:
For example in the Tafseer of the verse of Quran 4:69, it is recorded in Bihar-alanwar a Hadith from Muhammad that He said "By the term 'Prophets' I am meant, by the term "saints" Ali ibn Abi Talib is meant....."
In another word, Prophet Muhammad is the same as All Prophets, and Ali the same as All Saints. Correct?
Also, In Quran, It is said, if anyone rejects Prophet Muhammad, it is like he has also rejected all Prophets. Correct? Is this not because these Prophets are all one and the same in Purpose and Their Cause, and therefore, if anyone rejects One, He has rejected All of them?
Likewise, in many other Hadithes and some of the Sermons from Ali (a.s), such as Khutbih Tutunjiyyih, Khutbah e Marifat e Noorianyat and Khutbat'ul-Iftikhár, it appears that Ali (a.s) also said that Muhammad and Ali were among people in previous ages, even thousands years ago.

Correct. Because all of them said a common saying, which is indeed worshiping of God, and avoiding fake deities.

Holy Qur'an, 16:36

Certainly We raised an apostle in every nation [to preach:] ‘Worship Allah, and shun fake deities.’

Holy Qur'an, 4:163

We have indeed revealed to you as We revealed to Noah and the prophets after him, and [as] We revealed to Abraham and Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah, Aaron, and Solomon, and We gave David the Psalms.

 

[mojtaba]

In Biha-alanwar, it is narrated from Imam Muhammad Baqir (a.s.) that he said: Amirul Momineen (a.s.) used to say:
“Muddaththir will be there during the period of Rajat. Someone asked: O Amirul Momineen (a.s.), is there a second life before Qiyamat? And then death after that?
He replied: Yes, by Allah, during the period of Rajat there would be more disbelief.”
Now, if by Rajat, it is meant, the Material Body, will return to the World from Literal Graves, then How do you explain that, even after such an Extraordinary Event that the Deads came out, and Imam Hussain and His companions came out of graves in Karbala, Ali (a.s) says "during the period of Rajat there would be more disbelief

َAccording to traditions of dear Prophet Muhammad and also 12 Imams, there are very sins and disbelief before the re-appearance of Imam Mahdi(a.s.). Raj'ah is after the re-appearance. So at the time of Raj'ah, there will be more disbelief than the time of Amirul Momineen[i.e., Imam Ali] (روحی فداه).

Imam Husain(a.s.) said: “ I am the first to come out after the ground splits open, and this(i.e., Raj'ah of Imam) will coincide with the return of the Commander of the Faithful and the rise of Imam Mahdi (as).”( Source: Bihar al-Anwar, volume 45, page 81 )

You asked: 'How do you explain that, even after such an Extraordinary Event that the Deads came out, and Imam Hussain and His companions came out of graves in Karbala, Ali (a.s) says "during the period of Raj'ah there would be more disbelief.” '

See this verse:
When Allah will say, O Jesus son of Mary, remember My blessing upon you and upon your mother, when I strengthened you with the Holy Spirit, so you would speak to the people in the cradle and in adulthood, and when I taught you the Book and wisdom, the Torah and the Evangel, and when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave; and you would heal the blind and the leper, with My leave, and you would raise the dead, with My leave; and when I held off [the evil of] the Children of Israel from you when you brought them manifest proofs, whereat the faithless among them said, ‘This is nothing but plain magic.’

Can this Rajat mentioned by infallible Imams also be interpreted as a Spiritual Return of the same Imams or Prophets in the Subsequent Dispensation, and that is the reason, People would still remain unbelievers or even there would be more disbelief?
So, My Question is, Do you believe in Return of Material Body of Prophets or the Spiritual Return, which is the same as the mentioned Traditions of Past Prophets?

No friend. See ff Hadiths that reject and oppose the Spiritual Return:

Imam Husain(a.s.) said: “ I am the first to come out after the ground splits open, and this will coincide with the return of the Commander of the Faithful and the rise of Imam Mahdi (as).”( Source: Bihar al-Anwar, volume 45, page 81 )

Imam Sadiq (a.s.) said: “The first person to return to this world is Husein ibn Ali (a.s.). He will be in the earth for forty years, till his eyebrows will grow [to the extent that] they will cover his eyes.” ( Source: Bihar al-Anwar, volume 53, page 64 )

So Raj'ah is with Material Body.

Good Luck!

 

[InvestigateTruth]

Salam Friends,

Here are some more questions, from the same Book (Bihar-Alanwar) That I provided link and source before.
I shortened the Hadithes, to post only the parts related to the Thread and questions. But you can find the whole Hadith in the Sources.

Here are the Hadithes, which precede with questions. The Translations are not mine, so feel free to correct any translations error that you find. Thanks!


Imam Hasan Askari (a.s.)...said: “The son of mine that was born, died.”


Imam Sadiq interpreted this verse:

“Say: Have you considered if your water should go down, who is it then that will bring you flowing water?” (Surah Mulk 67:30)

It is mentioned in Ikmaaluddin that Imam Ja’far Sadiq (a.s.) said about this verse: “Say have you thought if your Imam should disappear from you, who will bring you a new Imam?”


Here is another hadith regarding interpretation of the same verse:

That is: O Prophet, Say to the people, ‘Have you thought if your Imam should go absent, who will bring you an Imam like him?” In this verse, Imam Zamana (a.s.) is compared to water, which is the cause of life of all the things and the interpretation of this verse is that if the Imam disappears from your sight, who will make him appear again?




1. How can Son of Imam askari who died according to this Hadith, reappear?
2. If this Hadith is weak or you believe not correct and that same Son of Imam Askari would reappear after absence, why then Imams said, 'a New Imam' and 'an Imam like Him' appears after He disappears?
3. Can the long-living Imam which is said in Hadithes, be in a spiritual sense? That His Soul is alive, rather than His physical body?
4. Imam Sadiq said, no one can see Imam during His disappearance. But centuries later some people have said that the Imam is seen in the Jamkaran Well. How can that be true, when the infallible Imam Sadiq said, no one can see Him?
5. Are there any Hadithes from infallible Imams that the Qaim will be inside the Jamkaran well?
6. Imam Sadiq said “The man of this matter disappears twice. The first one lasts long until some people say that he has died, some say that he has been killed and others say that he has gone..."
According to the above Hadith and also the following Hadithes, the first disappearance is Long, not the second one!, and the second one is short:


“...Ali bin Husain (a.s.)... said:... when Sufyani appears, the Mahdi will go into concealment, after that he will appear again.” (Meaning when after a long time Mahdi appears which is at the time of Sufyani, the Mahdi goes to concealment for a short time and appears again, correct?)

Question: in these two Hadithes, it is said
The first concealment is a long one and continues till His rise, and then after Sufyani the Qaim disappears and reappears again. Yes? So, where does the idea that the first concealment is short and the second one is long, come from?


Thanks again,
Regards

 

[mojtaba]

Salam Friends,
Here are some more questions, from the same Book (Bihar-Alanwar) That I provided link and source before.
I shortened the Hadithes, to post only the parts related to the Thread and questions. But you can find the whole Hadith in the Sources.
Here are the Hadithes, which precede with questions. The Translations are not mine, so feel free to correct any translations error that you find. Thanks!

Salam.

Imam Hasan Askari (a.s.)...said: “The son of mine that was born, died.”

Dear InvestigateTruth, If you think that I do not translate the Hadiths honestly, you can ask their translations from a dear Sunni Arab who is in RF.

Full text and also translation of the Hadith that you have mentioned(Source: Bihar al-Anwar, vol. 51, pg. 22):

غط : الشلمغاني قال : حدثني الثقة ، عن إبراهيم بن إدريس قال : وجه إلي مولاي أبومحمد (علیه السلام) بكبش و قال : عقه عن ابني فلان وكل وأطعم أهلك ففعلت ثم لقيته بعد ذلك فقال لي : المولود الذي ولد لي مات. ثم وجه إلي بكبشين وكتب، بسم الله الرحمن الرحيم عق هذين الكبشين عن مولاك و كل هنأك الله وأطعم إخوانك. ففعلت ولقيته بعد ذلك، فما ذكر لي شيئا​

GT(i.e., from Gheybat Tusi book): Al-Shalmaghani has said: al-Thighah has said to me that Ibrahim ibn Idris has said :
" Imam Hasan Askari(peace be upon him) sent to me a sheep and said:'Slaughter this sheep because of (the berth of) my so-and-so son, and eat its meat, you and your household '. So I did it and after that I saw the Imam and he said to me:'The son of mine that was born, died.' After that, he(i.e., Imam Hasan Askari) sent to me two sheep and also a letter on which has been written:' In the name of Allah, the Beneficent the Merciful; Slaughter these sheep because of (the berth of) your Master, and eat them you and your brothers in religion.' So I did it and after that I saw Imam, and he then didn't say to me anything."(i.e., his Master, Imam Mahdi, Son of Imam Hasan Askari had not died).

Okay?

Imam Sadiq interpreted this verse:
“Say: Have you considered if your water should go down, who is it then that will bring you flowing water?” (Surah Mulk 67:30)
It is mentioned in Ikmaaluddin that Imam Ja’far Sadiq (a.s.) said about this verse: “Say have you thought if your Imam should disappear from you, who will bring you a new Imam?”

Here is another hadith regarding interpretation of the same verse:
That is: O Prophet, Say to the people, ‘Have you thought if your Imam should go absent, who will bring you an Imam like him?” In this verse, Imam Zamana (a.s.) is compared to water, which is the cause of life of all the things and the interpretation of this verse is that if the Imam disappears from your sight, who will make him appear again?

You have said: ' Here is another Hadith regarding interpretation of the same verse: That is: O Prophet, Say to the people, ‘Have you thought if your Imam should go absent, who will bring you an Imam like him?” '

This is not a Hadith and it is indeed the saying of Ibrahim al-Qumi in his book, Tafsir al-Qumi.(Reference: vol. 2, pg. 379)

1. How can Son of Imam Askari who died according to this Hadith, reappear?

As I mentioned, the full text of the Hadith says that Imam Mahdi didn't die. Indeed, the shortened version of the Hadith has led to your misunderstanding.

2.why then Imams said, 'a New Imam' and 'an Imam like Him' appears after He disappears?

As I mentioned, ' an Imam like him ' is not in any Hadith.

But about 'a new Imam', that Hadith only says that, if Allah disappears the Imam, there is no one who can bring another Imam.

FF. Hadith is helpful:
(Source: Al-Gheybah by Sheykh al-Tusi, pg. 158)
Have narrated to us a group, from Abi Muhammad al-Tal'akbari, from Ahmad ibn Ali ar-Razi, from Muhammad ibn Ja'far al-'Asadi, from Sa'd ibn Abdillah, from Mus ibn Umar ibn Yazid, from Ali ibn 'Asbat, from Ali ibn Abi Hamzah, from Abi Basir who have said the following:
Imam Baghir(a.s.) said about the words of Almighty Allah,

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَاء مَّعِينٍ​

Say, ‘Tell me, should your water sink down [into the ground], who will bring you running water?’

"This verse is revealed for the Imam, (and says that) if your Imam disappears from your view, then who could bring for you a visible Imam who gives you news of the heavens and the earth and knowledge of the lawful and the prohibited of Allah." Then Imam added: "By Allah, this verse has not yet actualized and will certainly be actualized (in future, for Imam Mahdi).”

3. Can the long-living Imam which is said in Hadithes, be in a spiritual sense? That His Soul is alive, rather than His physical body?

No friend.
Please read ff Hadith which is in Bihar al-Anwar, vol. 52, pg. 154:

GT(i.e., from GheybahTusi book): Al-Fazl ibn Shazan narrates from Abdullah ibn Jibilah, from Salmah ibn Jinah, from Hazim ibn Habib who has said the following:
"Abu Abdillah[i.e., Imam Sadiq ](peace be upon him) said to me:' O Hazim, The man of this matter disappears twice. He will appear after the second one. If someone said you that he has touched the dust of his grave(I.e., said you that Imam Mahdi has died), so do not acknowledge him.'."

An other source of the Hadith: al-Gheybah by Nu'mani( Note that this book is not al-Gheybah by Sheykh al-Tusi ), vol. 1, pg. 172
This Hadith has also another Isnad in al-Gheybah book, by Nu'mani.

4. Imam Sadiq said, no one can see Imam during His disappearance. But centuries later some people have said that the Imam is seen in the Jamkaran Well. How can that be true, when the infallible Imam Sadiq said, no one can see Him?

Source of that Hadith?

Imam Sadiq:' The Qa'im disappears twice. One of them is short and the other is long. In the first disappearance, only some of his specific followers(i.e., The Four Deputies) know his place, and in the second one, only some of his specific servants know that '.
(Source: Al-Kafi by Koleyni, vol. 2, pg. 160)

 

[mojtaba]

5. Are there any Hadithes from infallible Imams that the Qaim will be inside the Jamkaran well?

According to Hadiths, in a general manner, Imam Mahdi al-Qa'im goes among his followers, but some of them can recognize him

6. Imam Sadiq said “The man of this matter disappears twice. The first one lasts long until some people say that he has died, some say that he has been killed and others say that he has gone..."
According to the above Hadith and also the following Hadithes, the first disappearance is Long, not the second one!

Another incorrect translation.

إن لصاحب هذا الامر غيبتين إحداهما تطول حتى يقول بعضهم مات ، ويقول بعضهم قتل ، ويقول بعضهم ذهب​

Imam Sadiq said: “The man of this matter certainly disappears twice. One of them lasts long until some people say that he has died, some say that he has been killed and others say that he has gone..."
(Reference: Bihar al-Anwar, volume 52, page 153 )

and the second one is short:

“...Ali bin Husain (a.s.)... said:... when Sufyani appears, the Mahdi will go into concealment, after that he will appear again.” (Meaning when after a long time Mahdi appears which is at the time of Sufyani, the Mahdi goes to concealment for a short time and appears again, correct?)

٦٥ ـ غط : روى حذلم بن بشير قال : قلت لعلي بن الحسين : صف لي خروج المهدي وعرفني دلائله وعلاماته فقال : يكون قبل خروجه خروج رجل يقال له عوف السلمي بأرض الجزيرة ويكون مأواه تكريت وقتله بمسجد دمشق ثم يكون خروج شعيب بن صالح من سمرقند ثم يخرج السفياني الملعون من الوادي اليابس ، وهو من ولد عتبة بن أبي سفيان ، فإذا ظهر السفياني اختفى المهدي ثم يخرج بعد ذلك​

Isnad of Hadith: GT(i.e., from al-Gheybah al-Tusi book): It has been narrated that Hazlam ibn Bashir has said:
I said to Imam Ali ibn al-Husayn[i.e., Imam Sajjad] that ...

This Hadith is Mursal(i.e., a Hadith that there is not any complete Isnad(i.e., chin of the narrators) for it ). Because the narrators between Sheykh al-Tusi( author of the al-Gheybah al-Tusi book ) and Hazlam ibn Bashir are unknown. So the Hadith is weak.

In anyway, there is not 'again' in the Hadith. Correct translation: "when Sufyani appears, the Mahdi hides, after that he will rise.(Reference of Hadith: Bihar al-Anwar, volume 52, page 153 )

If we consider the Hadith correct, it only says that after reappearance of Sufiyani, Imam Mahdi hides himself from him and then rises against him.

Question: in these two Hadithes, it is said
The first concealment is a long one and continues till His rise, and then after Sufyani the Qaim disappears and reappears again. Yes? So, where does the idea that the first concealment is short and the second one is long, come from?
Thanks again,
Regards

You have asked:'The first concealment is a long one and continues till His rise, and then after Sufyani the Qaim disappears and reappears again. Yes?'.
Your answer is No.

You have asked: 'So, where does the idea that the first concealment is short and the second one is long, come from?'

Imam Sajjad have said:

أَنَّ لِلْقَائِمِ مِنَّا غَيْبَتَيْنِ إِحْدَاهُمَا أَطْوَلُ مِنَ الْأُخْرَيأَمَّا الْأُولَي فَسِتَّةُ أَيَّامٍ أَوْ سِتَّةُ أَشْهُرٍ أَوْ سِتُّ سِنِينَ وَ أَمَّا الْأُخْرَي فَيَطُولُ أَمَدُهَا حَتَّي يَرْجِعَ عَنْ هَذَا الْأَمْرِ أَكْثَرُ مَنْ يَقُولُ بِهِ فَلَا يَثْبُتُ عَلَيْهِ إِلَّا مَنْ قَوِيَ يَقِينُهُ وَ صَحَّتْ مَعْرِفَتُهُ​

Al-Qa'im who is from us(i.e., Ahlul Bayt) certainly disappears twice. One of them is longer than the other. the first one is six days, or six months, or six years( or ... , according to Bada' ). And the other will last its time until many of who believe in this matter, will reject it. So only who his faith is strong and his knowledge is true will keep his/her faith about that.
(Source: Kamalu Ddin wa Tamamul Ni'mah, by Sheykh al-Tusi, pg. 323)

 

[InvestigateTruth]

Salam.



Dear InvestigateTruth, If you think that I do not translate the Hadiths honestly, you can ask their translations from a dear Sunni Arab who is in RF.

Full text and also translation of the Hadith that you have mentioned(Source: Bihar al-Anwar, vol. 51, pg. 22):

غط : الشلمغاني قال : حدثني الثقة ، عن إبراهيم بن إدريس قال : وجه إلي مولاي أبومحمد (علیه السلام) بكبش و قال : عقه عن ابني فلان وكل وأطعم أهلك ففعلت ثم لقيته بعد ذلك فقال لي : المولود الذي ولد لي مات. ثم وجه إلي بكبشين وكتب، بسم الله الرحمن الرحيم عق هذين الكبشين عن مولاك و كل هنأك الله وأطعم إخوانك. ففعلت ولقيته بعد ذلك، فما ذكر لي شيئا​

GT(i.e., from Gheybat Tusi book): Al-Shalmaghani has said: al-Thighah has said to me that Ibrahim ibn Idris has said :
" Imam Hasan Askari(peace be upon him) sent to me a sheep and said:'Slaughter this sheep because of (the berth of) my so-and-so son, and eat its meat, you and your household '. So I did it and after that I saw the Imam and he said to me:'The son of mine that was born, died.' After that, he(i.e., Imam Hasan Askari) sent to me two sheep and also a letter on which has been written:' In the name of Allah, the Beneficent the Merciful; Slaughter these sheep because of (the berth of) your Master, and eat them you and your brothers in religion.' So I did it and after that I saw Imam, and he then didn't say to me anything."(i.e., his Master, Imam Mahdi, Son of Imam Hasan Askari had not died).

Okay?

Dear Mojtaba,

Thank you for taking the time and found the Hadithes in Arabic, and offered a translation and explanation.

What I notice here is that, you believe since the second time the Imam Askari did not say anything, it means, He means that His son did not die.
So, my questions are:
1. How can you conclude that,When the Imam did not say anything, it means that His Son did not die?
2. If His son did not die, why then He said "'The son of mine that was born, died"

Please read ff Hadith which is in Bihar al-Anwar, vol. 52, pg. 154:

GT(i.e., from GheybahTusi book): Al-Fazl ibn Shazan narrates from Abdullah ibn Jibilah, from Salmah ibn Jinah, from Hazim ibn Habib who has said the following:
"Abu Abdillah[i.e., Imam Sadiq ](peace be upon him) said to me:' O Hazim, The man of this matter disappears twice. He will appear after the second one. If someone said you that he has touched the dust of his grave(I.e., said you that Imam Mahdi has died), so do not acknowledge him.'."

Question: How can the statement of "If someone said you that he has touched the dust of his grave" can necessarily imply that the Imam Mahdi has NOT died?

How do we know the intention of the statement is not one of the followings:

1. It can mean, the Imam's grave is unknown to everyone, so if someone says I know His grave, it cannot be true. There were other Prophets that the place of their graves is known.

2. It can be a metaphoric statement. So, it does not mean literally that He did not die, but rather, His spiritual reality did not die.

3. It can mean that before appearance of the Qaim, no one can be certain what happened to Son of Imam Askari.

 

[InvestigateTruth]

Here are some more Questions, from Hadithes in Bihar-alanwar:


1)
I said to Imam Ja’far Sadiq (a.s.), “May I be your ransom, this matter has
prolonged much, so much that our hearts have run out of patience and the
grief is killing us.” He said: “When it reaches the highest level of despair and
the severest point of grief, a caller will call from the heavens the name of the
Qaim and the name of his father.” I said: “May I be your ransom, what is his
name?” He said: “His name is the name of a messenger and his father’s name
is the name of a successor.”

Question: This Hadith suggest that His name, and Father's Name should be kept secret as it does not actually says the names, but rather it gives a sign to recognize Qaim. If the reappearance of the Qaim is literally same Muhammad, Son of Imam Askari, then why this Hadith says:
“His name is the name of a messenger and his father’s name is the name of a successor.”
As according to many other Hadithes, it was already known, that Name of Son of Imam Askari would be Muhammad, and His Father's Name would be Hassan Askari as Prophet Muhammad had knowledge of the names of the 12 Imams.

2)
Imam Ja’far Sadiq (a.s.) ... he said:
“When three names, Muhammad, Ali and Hasan gather in consecution,
the fourth one will be the Qaim (a.s.).”

The fourth one is an allusion to the Name 'Hussein'. Correct? How can both Muhammad and Hussein be the Qaim? How else can this be explained if not these two Figures are spiritually one and the same Qaim, but at the same time, two different individuals?

 

[InvestigateTruth]

Salam.

Source of that Hadith?

The Hadith is in Bihar-alanwar:

Abi Abdullah (a.s.) says:
“The Imam will be unseen by the people. Then he will witness those who come for the Hajj pilgrimage, he will see them but they will not see him.”

 

[spirit_of_dawn]

Believe nothing that the Baha'i OP attributes to Shia Islam unless he gives a complete reference and the original Arabic text (which you should proceed to double check). The founder of Baha'ism, Baha'u'llah, distorted and forged numerous traditions in a vain attempt to prove that their forerunner, the Bab, was the Mahdi. Fore example he claims he would appear in the year 60 (1260 is the year the Bab appeared) :

Mufaddal asked Sadiq saying: “What of the sign of His manifestation, O my master?” He made reply: “In the year sixty, His Cause shall be made manifest, and His Name shall be proclaimed." (Baha’u’llah, The Kitab-i-Iqan, pp. 253–254)
​

This is a complete lie and no such tradition exists in the Shia corpus. He also makes this up:

“In our Qa’im there shall be four signs from four Prophets, Moses, Jesus, Joseph, and Muhammad. The sign from Moses, is fear and expectation; from Jesus, that which was spoken of Him; from Joseph, imprisonment and dissimulation; from Muhammad, the revelation of a Book similar to the Qur’an." (Baha’u’llah, The Kitab-i-Iqan, p. 254)
​

The last section about the Quran has been forged by the impostor Baha'u'llah to fool people into believing the Mahdi will come with a new book.

 

[mojtaba]

Dear Mojtaba,

Thank you for taking the time and found the Hadithes in Arabic, and offered a translation and explanation.

What I notice here is that, you believe since the second time the Imam Askari did not say anything, it means, He means that His son did not die.
So, my questions are:
1. How can you conclude that,When the Imam did not say anything, it means that His Son did not die?
2. If His son did not die, why then He said "'The son of mine that was born, died"

The Hadith,
Ibrahim ibn Idris has narrated:
Imam Hasan Askari(peace be upon him) sent to me a sheep and said to me:'Slaughter this sheep because of (the birth of) my so-and-so son, and eat its meat, you and your household '. So I did it and after that I saw the Imam and he said to me:'The son of mine that was born, died.' After that, he(i.e., Imam Hasan Askari) sent to me two sheep and also a letter on which has been written:' In the name of Allah, the Beneficent the Merciful; Slaughter these sheep because of (the birth of) your Master, and eat them you and your brothers in religion.' So I did it and after that I saw Imam, But he didn't say to me anything."(i.e., his Master, Imam Mahdi, Son of Imam Hasan Askari had not dye).

According to the Hadith, Allah gave to Imam Hasan Askari two boys. The first of them died and the other didn't.
This part of the Hadith, 'The son of mine that was born, died' is about the first son, not for the second one(i.e., Imam Mahdi).

Question: How can the statement of "If someone said you that he has touched the dust of his grave" can necessarily imply that the Imam Mahdi has NOT died?

How do we know the intention of the statement is not one of the followings:

1. It can mean, the Imam's grave is unknown to everyone, so if someone says I know His grave, it cannot be true. There were other Prophets that the place of their graves is known.

2. It can be a metaphoric statement. So, it does not mean literally that He did not die, but rather, His spiritual reality did not die.

3. It can mean that before appearance of the Qaim, no one can be certain what happened to Son of Imam Askari.

The ff Hadiths clarify the correct interpretation(i.e., my interpretation). So, Imam Mahdi is alive and according to the Hadith of Imam Sadiq in post #9 , whoever siad us that he has touched the dust of the grave of Imam Mahdi[ i.e., said us that Imam Mahdi has died] we should not acknowledge him.

1.Narrated to us Muhammad bin Ali bin Bashshar Qazwini (r.a.): Narrated to us Abul Faraj Muzaffar bin Ahmad: Narrated to us Muhammad bin Ja’far Kufi: Narrated to us Muhammad bin Ismail Barmaki: Narrated to us Hasan bin Muhammad Salih Bazzaz that he said:
I heard Hasan bin Ali Askari[Father of Imam Mahdi] (a.s.) say:
“After me, my son will be the Qaim through whose long lifespan and occultation the practice of the prophets will be repeated. His occultation will so much prolonged that the hearts of the people will; harden no one will remain steadfast on religion except those on whose hearts Allah, the Mighty and Sublime has inscribed faith and those who would be helped by Ruhul Qudus.”
(Source, Kamaluddin, pg. 524)

2.Narrated to us Muhammad bin Ahmad Shaibani (r.a.) that he said: Narrated to us Muhammad bin Abi Abdullah Kufi from Musa bin Imran Nakhai from his uncle Husain bin Yazid Naufali from Hamza bin Humran from his father Humran bin Ayyan from Saeed bin Jubair that he said:
I heard the Chief of the Worshippers Ali bin Husain[Imam Sajjad] (a.s.) say:
“In the Qaim is resemblance to Prophet Nuh (a.s.) and that is a long lifespan.”
(Source, Kamaluddin, pg. 524)

Othere Chain of the narrators for this Hadith: Narrated to us Ali bin Ahmad Daqqaq and Muhammad bin Ahmad Shaibani - May Allah be pleased with them - they said: Narrated to us Muhammad bin Abi Abdullah Kufi from Musa bin Imran Nakhai from his uncle Husain bin Yazid from Hamza bin Humran from his father Humran bin Ayyan from Saeed bin Jubair that he said: I heard the Chief of the worshippers, Ali bin Husain (a.s.) say,
(Reference, Kamaluddin, pg. 322)

 

[mojtaba]

Here are some more Questions, from Hadithes in Bihar-alanwar:


1)I said to Imam Ja’far Sadiq (a.s.), “May I be your ransom, this matter has prolonged much, so much that our hearts have run out of patience and the grief is killing us.” He said: “When it reaches the highest level of despair and the severest point of grief, a caller will call from the heavens the name of the Qaim and the name of his father.” I said: “May I be your ransom, what is his name?” He said: “His name is the name of a messenger and his father’s name is the name of a successor.”

Question: This Hadith suggest that His name, and Father's Name should be kept secret as it does not actually says the names, but rather it gives a sign to recognize Qaim. If the reappearance of the Qaim is literally same Muhammad, Son of Imam Askari, then why this Hadith says:
“His name is the name of a messenger and his father’s name is the name of a successor.”
As according to many other Hadithes, it was already known, that Name of Son of Imam Askari would be Muhammad, and His Father's Name would be Hassan Askari as Prophet Muhammad had knowledge of the names of the 12 Imams.

I can not understand what is your question.

2)Imam Ja’far Sadiq (a.s.) ... he said: “When three names, Muhammad, Ali and Hasan gather in consecution, the fourth one will be the Qaim (a.s.).”

The fourth one is an allusion to the Name 'Hussein'. Correct? How can both Muhammad and Hussein be the Qaim? How else can this be explained if not these two Figures are spiritually one and the same Qaim, but at the same time, two different individuals?

The fourth one is an allusion to the Name 'Muhammad', the name of Imam Mahdi. Muhammad, Ali and Hasan are the names of the 9th, 10th and 11th Imam, respectively. So, the fourth one is the name of Imam Mahdi, i.e., 12th Imam.

 

[InvestigateTruth]

I can not understand what is your question.



The fourth one is an allusion to the Name 'Muhammad', the name of Imam Mahdi. Muhammad, Ali and Hasan are the names of the 9th, 10th and 11th Imam. So, the fourth one is the name of Imam Mahdi, i.e., 12th Imam.

Dear Mojtaba,

Question was, in some of the Hadithes, it is made allusions to the name of Qaim, instead of saying it explicitly. What is the Wisdom in doing that? Why not saying it explicitly, instead of alluding? There are other Hadithes, that the Qaim has a Hidden name, and the Imams and Prophet did not reveal that hidden name. what is the Wisdom of that? In other Hadithes it is said Allah calls His name from above, in its time. So, if this Person was physically that same Muhammad son of Imam Askari, what is the point of hiding one of His names?

 

[loverofhumanity]

Are there any books about the Qaim in English or on Amazon.?

 

[mojtaba]

Dear Mojtaba,
Question was, in some of the Hadithes, it is made allusions to the name of Qaim, instead of saying it explicitly. What is the Wisdom in doing that? Why not saying it explicitly, instead of alluding? There are other Hadithes, that the Qaim has a Hidden name, and the Imams and Prophet did not reveal that hidden name. what is the Wisdom of that?

Dear Baha'i, you have asked, " in some of the Hadithes, it is made allusions to the name of Qaim, instead of saying it explicitly. What is the Wisdom in doing that?"

The enemies of Imam Mahdi knew that there would be a person who will destroy all the tyranny on the world. So the tyrants were trying to kill him before his occultation. So that Prophet and Imams did not clearly say the name of Imam Mahdi. For example, the security troops do not use a clear name for calling each other and insteed, they make allusions to call each other.

 

[InvestigateTruth]

Dear Baha'i, you have asked, " in some of the Hadithes, it is made allusions to the name of Qaim, instead of saying it explicitly. What is the Wisdom in doing that?"

The enemies of Imam Mahdi knew that there would be a person who will destroy all the tyranny on the world. So the tyrants were trying to kill him before his occultation. So that Prophet and Imams did not clearly say the name of Imam Mahdi. For example, the security troops do not use a clear name for calling each other and insteed, they make allusions to call each other.

Dear Mojtaba,

The Qaim according to Hadithes was hidden anyways, so even if His name was completely known, how could have they been able to possibly find Him?

There are also, many verses in Quran, that alludes to Qaim, but never the verses mentions explicitly about Qaim. Why is that so?