How was this long life granted to Al-Mehdi?

In this article, you read the answers of the below questions:
1. How was this long life granted to Al-Mehdi?
2. Why all this desire to prolong Imam Mahdi's life?
3. How can we believe in the existence of Al-Mehdi?


How was this long life granted to Al-Mehdi?
In other words, is it possible for a man to live for many centuries, as is the case with the Expected Leader, for the change of the world, whose age must be actually one thousand one hundred and forty years, or fourteen times the average age of an ordinary person who would pass through the phases of life from childhood to old age normally.

The word possibility here has one of the three following meanings, namely: Practical possibility, scientific possibility and philosophical or logical possibility.

I mean by practical possibility that a task is feasible in a manner that enables me, you or a third person to perform it, such as a journey across the ocean, reaching the depth of the sea or going to the moon, all of which are practically possible since they have actually been performed by people in one way or another.

By scientific possibility I mean that there are some tasks that neither I nor you nor a third per-son can practically perform with the means that are accessible to present civilisation. However there is nothing in the alterable trends of science which can indicate a justification for the rejection of the possibility of these tasks and their occurrence conforming to certain special circumstances and means. For example, there is nothing in science that could deny the possibility of travelling to Venus, because all its existing trends indicate the possibility of such a task, although that is still not possible for me or you since the difference between going to the moon and travelling to Venus is only one of degree. The latter representing a stage of overcoming some relative difficulties stemming from the fact that the distance is longer. From this we deduce that it is scientifically possible to travel to Venus even if it is still not feasible from a practical angle.

Contrary to that is the idea of travelling to the sun in distant space since it is scientifically impossible, meaning that science would never entertain the possibility of this task, for one can-not assume scientifically or empirically the possibility of inventing that preventive armour that could protect the body against the heat of the sun which is like an enormous kiln constantly burning with a degree impossible to imagine.

By logical or philosophical possibility I mean that there is nothing in the intellect, conforming to what it knows of previous laws - (preceding the experiment) that could justify the rejection of a task nor decide that it could not occur.

Say, for example, the grouping of three oranges into two equal parts, this is logically impossible, since the intellect knows - before carrying out such an experiment - that three is an odd number, thus it is impossible to divide it into two equal parts, first it would turn into an even number, which would be a contradiction, which is impossible in logic.

But if a man were to be exposed to fire, or if he were to go to the sun without burning, that would not be impossible from a logical point of view, since there is no contradiction in the assumption that heat does not penetrate into a body of Lower temperature from one of higher temperature. That would only run contrary to the experiment which proved that heat actually penetrates into a body of lower temperature from one of higher temperature until both bodies get an equal temperature.

Therefore, we come to realise that logical possibility has a wider scope than scientific possibility and that the latter is wider than practical possibility.

There is no doubt about the logical possibility of the prolongation of human life for some thousands of years, because that is not impossible from an abstract intellectual point of view, also there is no contradiction in an assumption of this sort, since life as it is understood does not fathom sudden death and no one can dispute this fact.

Also, there is no doubt or controversy that this prolonged life is not possible from the practical aspect, as is the case in going down to the depths of the ocean or ascending to the moon. That is because science with what it owns of mod-em means and instruments, that were made avail-able by concomitant human experiments, cannot prolong human life for hundreds of years, this is why we find that even those among people who are more eager about life and more able to utilise scientific possibilities can only live to the extent of what is usual.

As far as scientific possibility is concerned, there is nothing in science, nowadays which could justify the denial of that fact from a theoretical point of view. This inquiry is in reality related to the nature of the physiological interpretation of the phenomenon of old-age and decrepitude among people. Does this phenomenon indicate a natural law that compels the tissues of the human body and its cells to harden gradually and become less efficient in the performance of their task once they have reached the summit of theft growth, until they die at a particular moment, even if we were to isolate them from the influence of some external failure? Or is this hardening of the bodily tissues and cells and the lack of efficiency in the performance of their physiological tasks a result of their struggle against certain external factors, such as microbes or poison that penetrate the body from an excess in food or from the heavy work that the person might perform or any other factor.

Now this is the question that science has to find an answer to, yet many answers present them-selves on a scientific level in this respect.

If we are to consider the scientific point of view that tends to interpret old-age and the weakness that goes with it, as a result of reactions against some external factors, it means that it is theoretically possible, once we have isolated the tissues that compose the body from these influences, to prolong life to the extent of surpassing the phenomenon of old-age and even overcoming it.

On the other hand, if we consider the other point of view which sees old-age as a natural process with regards to the living tissues and cells, it will mean that they hear within themselves the seed of their own ultimate death, once the phase of old-age has been completed.

I say: If we take this point of view into consideration it should not mean that there is no flexibility in this natural law, rather the assumption of its existence shows that it is in fact flexible, since we find in our everyday life, in addition to what has been found by scientists through the experiments that they carry out in their laboratories, that old-age as a physiological phenomenon has no fixed time, since a man can be very old and yet possess tender limbs, with no trace of old-age appearing on him as has been mentioned by some doctors. Moreover some scientists take advantage of this flexibility and prolong the life of some animals by a hundred times their natural age, by creating certain circumstances and factors that delay the process of old-age.

Thus it has been proved scientifically that this process can be postponed, by creating specific circumstances and factors, even if this experiment has not been carried out by science on a particular complicated creature such as the human being, owing to the difference in the difficulty of carrying it out on the human being and other organisms.

This means that, from a theoretical point of view, science, with all its alterable orientations, has never had any objection to the prolongation of human life, whether old-age has been interpreted as the product of a struggle and close con-tact with some external influences, or as a result of a natural process of the cells and tissues that leads them towards their death.

Thus we deduce that the prolongation of human life and its survival over many centuries is possible logically as well as scientifically but it is still impossible from a practical angle, and that nevertheless scientific progress has a long way to go before realising this possibility.

In light of what has been discussed we shall deal with the age of al-Mehdi (peace be upon him) and what has been surrounding it of wonder and surprise.

Thus we notice that since the possibility of this prolonged life has been confirmed both logically and scientifically, science is in the process of gradually transforming the theoretical possibility into a practical one. There is no room left for wonder except the remoteness of the probability that al-Mehdi might have preceded science in this transformation, before that the latter could have, in its evolutionary course, reached the standard of actual capacity for such a transformation, which would make him equal to that person who had pre-ceded science in discovering the cure for cancer.

The question now is How could Islam - which determined the age of the Expected Leader - have preceded science in the field of this transformation?

The answer is that this is not the only field in which Islam preceded science. Has the Islamic shari‘ah (revealed law) as a whole not come before science and the evolution of human thought by many centuries? Did it not promulgate certain symbols that submitted plans to be put into practice, which man could achieve only after hundreds of years of his independent activity? Did it not formulate certain regulations perfect in wisdom, the secrets of which were realised by man only after a certain length of time? Did the Divine message not reveal mysteries about the universe, that could never have occurred to people’s minds, which science came later to confirm and support?

So, if we are convinced by these facts why then should we regard as too much that the sender of this message - the Exalted - anticipates science in determining the age of al-Mehdi?

Here I mentioned only those aspects of precedence that we can notice in a direct manner, we can also include the aspects of precedence mentioned in the Divine message, for example, when it informs us about the night journey which the Prophet undertook from al-Haram Mosque to al-Aqsa Mosque. If we are to understand this journey within the frame of natural laws, we will find that it shows that these laws were utilised in a way that science could achieve only after hundreds of years.

Therefore, the same Divine knowledge which enabled the Messenger (peace and blessing of Allah be upon him and his progeny) to undertake this fast motion before science could achieve it, has also enabled his designated successors to have a prolonged life before science could realise such a project.

Certainly, this prolonged age that Allah, the Exalted, has bestowed on the Expected Saviour may seem rather strange, if it is considered within the limits of the everyday in people’s lives and what has been achieved by the experiments of scientists. But is the decisive and transformative role which has been prepared for this Saviour not strange within the limits of the ordinary in people’s lives and what they have experienced of historical evolution? Has he not been entrusted with the task of changing the world and rebuilding its civilisation on the basis of justice and truth? Why should we disapprove if the preparation of this great role is characterised by strange and unusual aspects, such as the prolongation of the Expected Leader’s age?

For this remoteness of those aspects and their unusual aspects, however great they are, cannot surpass the remoteness of the great role that has to be achieved on the appointed day? Therefore, if we approve the validity of that unique role from a historical angle in spite of the fact that there has never been in the history of humanity a role similar to it, why should not we also approve that pro-longed age which is still unique in our ordinary life?

I wonder if it is a coincidence that only two individuals should carry out the task of emptying human civilisation of its corrupt elements and re-building it, which means that they must have been of an excessive age many times superior to our the applicability of a natural law under a certain circumstances, in order to preserve the life of a particular individual whose role is to cherish Divine message.

Yet this is not the only miracle of its kind, nor is it remote from a Muslim’s faith, which derives from the Qur’an and the Sunnah. More over the process of old-age is no more rigid than is the process of the passage of heat from a body of’ higher temperature to another of lower temperature until both of them become equal. This had occurred in the case of Ibrahim (peace be upon him) when the only way to preserve his life was by hindering that process, when it was said to the fire in which he was thrown:

We said, "O fire be cool on Ibrahim and keep him safe." (Qur'an, 21:69)

So, he emerged from it safe and unharmed. There are also other cases where natural laws were hindered to protect some of the prophets or Proofs of Allah on earth. When the sea was split for Musa (Moses), when the Romans were misled in thinking they had caught ‘Isa (Jesus) or when Muhammad (peace and blessing of Allah be upon him and his progeny) left his house while it was surrounded by the troops of Quraysh who were waiting for hours to attack him but Allah, the Exalted, hid him from their eyes while he was walking in their midst. All of these cases show a hindrance of the laws of nature to protect an individual, whom the Divine wisdom wished to preserve. Therefore, why not include here the process of old age and decrepitude?

From this we can deduce a general notion, which is that whenever the preservation of the Prophet’s life (the Proof of Allah on earth) depends on the hindrance of a natural law, and the prolongation of his life comes to be necessary for the performance of his task, Divine care then intervenes by delaying the process so that the task of that individual can be accomplished., On the other hand, once the Divine mission of that individual has been fulfilled he either dies naturally or as a martyr depending on what is determined by natural laws.

Thus we find ourselves confronted with the present question in connection with this general notion: How can the process be obstructed? How can the necessary correlation that exists between natural phenomena, be sundered? Does it not contradict science, which discovered the existence of that natural law or process and defined that necessary correlation on experimental and deductive bases?

The answer is that science has already solved the problem by giving up the idea of necessity as far as natural laws are concerned. To clarify this we can say that science discovers natural laws through systematic observations and experiments. For example, when the occurrence of a natural phenomenon is followed another one, we deduce from this a natural law which is: that whenever the first phenomenon comes into existence it is automatically followed by another phenomenon.

However, science does not propose a necessary correlation between the two phenomena stemming from their nature, since necessity is an invisible condition that experimentation and the instruments of scientific and inductive inquiry cannot demonstrate. Therefore, the logic of mod-em science emphasises that natural law as it is defined by science does not indicate a necessary correlation, but an uninterrupted connection, between two phenomena. But when the miracle occurs and separates one from the other, it does not mean that their correlation was sundered.

The truth of the matter is that the miracle, in its religious sense, has become, in the light of modern scientific logic, more understandable than before, under the classical view of causal correlation. This old view assumed that every two phenomena, in which one is followed automatically by the other, must have a necessary correlation, which means that it is impossible to separate one from the other. However, this correlation has been transformed thanks to modern scientific logic into a law of correlation or of consecutive succession between two phenomena without the hypothesis of invisible necessity.

Thereby the miracle becomes an exceptional condition with regard to this connective succession without running against a necessity or leading to impossibility.

So, in the light of the logical foundation of induction we agree with the modern point of view which says that induction does not demonstrate the existence of a necessary correlation between two phenomena. We find that it shows that there is a common interpretation for the consecutive connection between the two - Since this common interpretation can be formed on the basis of the assumption of subjective necessity, it can also be formed on the assumption of a wisdom that made the Creator of the universe to continuously combine some particular phenomena with others. The same wisdom sometimes calls for exception; thus a miracle occurs.

Why all this desire to prolong Imam Mahdi's life?

Now we should deal with the second question which is: Why should Allah, the Exalted, show all, this desire for this person in particular? Why should the natural laws be hindered just to pro-long his life? Why should the leadership of the appointed day not be left to a person born in the future, who will appear then and assume his expected role?

In other words: What is the use of this long absence and what is the motive behind it? Indeed many people ask these questions, yet at the same time none of them is prepared to accept the Divine answer for them. However we believe that the twelve Imams form a unique group of individuals, none of whom could be substituted. But these people require a social interpretation of the situation, in the light of tangible realities, for the great operation of change and the understandable requirements for the appointed day.

On these bases, we will temporarily disregard the characteristics that we believe should be fulfilled in the infallible Imams and ask the following questions:

As far as the expected operation of change, of the appointed day, is concerned and as far as it is understandable in the light of the norms and the experiences of life, can we consider the prolonged age of its preserved leader as one of the factors for its success? And of his ability to lead it in a better way?

We can give an affirmative answer to this question because of many reasons among which are the following:

First, that the great operation of change requires from its leader a unique psychological attitude, filled with a sense of success and a sense of the insignificance of the mighty existence which he has been prepared to struggle against and transform into a new civilised world.

Thus the more the leader’s heart is filled with the triviality of the civilisation he is fighting, and the clearer is his sense that it is no more than a speck of dust on the long path of human civilisation, the more he is ready from a psychological angle, to oppose, resist and persevere in his efforts against it until victory is achieved.

It is clear, therefore, that the scope required from this psychological attitude ought to be proportionate to the size of change to be brought about and what needs to be rooted out of civilisation and existence. So, whenever the opposition is to a mightier existence and a loftier and deeply rooted civilisation, the greater is the thrust required from this psychological attitude.

Since the message of the appointed day is to change, in a comprehensive way, a world filled with injustice and tyranny, it is therefore natural that it is looking for an individual whose psycho-logical attitude is superior to that whole world; a person whose age exceeds those who were born in that world and who were brought up in the shade of its civilisation which he is to destroy and replace with one based on justice and truth. For whoever is brought up in a deeply-rooted civilisation, that dominates the world with its values and modes of thinking, would be overwhelmed by it, since he would have been born while it had been in existence, and opened his eyes just to see its different aspects, and would have been brought up under its power and influence.

Unlike that is a person who has deeply penetrated history, who has come to life long before that civilisation which completes the cycle of the story of humanity before the appointed day saw the light - He sees it as little seeds, hardly visible, then gradually growing and taking roots within human societies, waiting for the right moment to blossom and appear.

Then he witnesses it, as it starts to grow and advance, sometimes relapsing, sometimes meeting with success, then when it begins to prosper and become gigantic, gradually dominating the destinies of the world, such a man who has lived through all these stages with sagacity and caution, watching this giant (against which he has to struggle) under that long historical perspective which he has lived in reality, and not just read about in books of history, such an individual would consider it as a definite destiny, unlike Jean Jacques Rousseau’s consideration of the monarchy in France, when he was terrified at the mere imagining of France without a king, in spite of the fact that he was one of the heralds, both intellectually and philosophically, of the evolution of the political situation that existed in those times.

That was because Rousseau lived in the shade and under the influence of the monarchy.

On the other hand this individual who has thoroughly penetrated history, would have the dignity and strength of history and a powerful sense that all that surrounds him of civilisation and existence was born at a certain time in history, when the way was paved for its existence, that it would disappear to the extent that nothing of it would remain as when there was nothing of it before it came into existence in the distant or near past, that the historical life spans of any civilisation, however long they may be, are only limited days in the long era of history.

Have you not read the chapter of the cave in the Qur'an (Surah-al-Kahf ) Have you not read of those youths who believed in their Lord, whom Allah increased in guidance, who opposed a ruling pagan existence that was ruthless and did not hesitate to suppress every single seed of at-tawhid (Unity of Allah), so that it might not rise above the level of idolatry. So these youths became depressed to the point of despair, once the windows of hope had been closed before their eyes; so they sought refuge in the cave, where they begged Allah for a solution to their problem after having exhausted all the possibilities. For they could not tolerate the fact that falsehood was ruling, transgressing and subjugating the truth and suppressing anyone whose heart showed an inclination towards the truth.

Do you know what Allah did to them? He made them sleep for three hundred and nine years in that cave and caused them to rise up from their long sleep and sent them to the outside world, after that the existence which had bewildered them with its power and transgression had collapsed and became a chapter in history that could frighten no one nor activate anything. They were brought out so that they could see all this with their own eyes and learn

that falsehood is insignificant.

Indeed if this clear vision had been true in the case of the people of the cave, with all that it bore of psychological loftiness and thrust out of that unique event which prolonged their age by three hundred years, then the same event could occur in the case of al-Mahdi, the Expected Leader, whose extended age would make him see the giant as a dwarf, the tall tree as a seed and the hurricane as a breeze.

Add to this that the experience that is granted by the concomitants of those consecutive civilisations and the direct confrontation with all their movements and changes, has a great influence on the intellectual preparation and the deepening of experience of the Expected Leader, since it puts him face to face with the many various practices of others, with all they contain of weakness and strength, and the different aspects of their errors and accuracy and this enables him to classify the social symptoms with a complete awareness of their causes and their historical circumstances.

Moreover the preserved operation of changer which is the task of the Expected Leader, is founded on a particular message1 namely the message of Islam. Therefore, it is natural that in this case, the required leadership should be more proximate with the original sources of Islam, that his personality be fully shaped in an independent way, free from the influence of that civilisation which is subject to his struggle on the appointed day, unlike that individual who would have been born and brought up in its atmosphere, whose intellect and feelings would have blossomed within its frame. Quite often such a person cannot free him-self from the effects and residues of that civilisation, even if he were to lead a movement of change against it.

Thus, in order that the preserved leader be not influenced by the civilisation he has been prepared to transform, it is necessary that his personality should be fully shaped during a previous stage of civilisation, as near as possible to the universal spirit, and in terms of the principles of that civilised condition, which the appointed day is aiming at realising under his leadership.

How can we believe in the existence of Al-Mehdi?

Now we have reached the fourth question (the third question we publish in here) which is: Supposing that the hypothesis of the Expected Leader and all that it comprehends of prolonged life, early leadership and a silent absence, is possible, that would not be enough proof for his existence, thus, how can we indeed believe in the existence of al-Mahdi? Would some narratives related in books on the Great Messenger (peace and blessing of Allah be upon him and his progeny) be enough for perfect conviction in the existence of the Twelfth Imam, in spite of what this supposition bears of peculiarity and deviation from the norms? Or rather, how can we prove that al-Mahdi had a true historical existence and that he is not only an assumption, for which psychological circumstances have been combined to confirm his existence in many people’s minds?

The answer is: That the idea of al-Mahdi, as the Expected Leader, who will change the world for the best, has been already mentioned in several OF the narratives (ahadith) related from the Great Messenger in general, and the Imams of Ahlul-Bayt in particular. Moreover, it has been reconfirmed, with a degree beyond doubt, in many texts. I could count up to four hundred narratives of the Prophet (peace be upon him and his progeny) which reach-ed us through our brothers, the Sunnis, (e.g., the book al-Mahdi written by my uncle as-Sayyid Sadru’d-Din as-Sadr, may Allah bless his noble soul), as well as a great number of reports about al-Imam al-Mahdi through both the Shi’ites and the Sunnis - nearly more than six thousand narratives, [Selection of traditions concerning the Twelfth Imam] by ash-Shaykh Lutfullah Safi), which is very high statistical number, not found in many of the self-evident Islamic issues.

As regards the materialisation of this idea in the Twelfth Imam (peace be upon him) we do possess enough justifications to be convinced that he is the one. They can be summed up into two groups of evidence; the first Islamic, and the other scientific,

By the Islamic evidence we confirm the existence of the Expected Leader.

By the scientific evidence, we can prove that al-Mahdi is not just a myth or a supposition but a reality which has been confirmed by historical experience. The Islamic evidence appears in the hundreds of narratives related from Allah's Messenger (peace and blessing of Allah be upon him and his progeny) and the Imams of Ahlul-bayt (peace be upon them), which prove that al-Mahdi will be appointed as Imam, that he is from the descendants of the Prophet and Fatimah and the ninth descendants from al-Husayn, that the caliphs (Prophet’s successors) are twelve.

All of these narratives limited that universal idea by personifying it in al-Mahdi, the Twelfth Imam of Ahlul-Bayt. Moreover they reached a great number and diffusion, although the Imams took a great precaution and care, fearing their exposure on a general level, in order to protect the righteous descendants against assassination or an unpredicted assault on his life.

However, the numerical abundance of these narratives is not the only reason for their validity, for in addition to this, there are certain virtues and coherence to be taken into account for proving their validity.

The Prophet’s narratives (ahadith) about the fact that the Imams. caliphs, depending on the style of the narrative in its different ways -are twelve. Some writers counted up to more than two hundred and seventy narratives taken from the most well-known books of Sunni and Shi’ah traditions such as al-Bukhari al-Muslim, at-Tirmidhi Abi Dawud and the collection of Ahmad ibn Han-bal and the Rectification of the Judge on the Two Saths (al- Hikim, Mustadrak ‘ala s-sahihayn). We should bear in mind here that al-Bukhiri who had compiled these narratives, was a contemporary to both al-Imam al-Hadi and al-Imam al-’Askari which means quite a lot, since it proves that the narratives were recorded from the Prophet (peace and blessing of Allah be upon him and his progeny) before that the realisation of their contents and the idea of the Twelfth Imam had materialised.

This means, therefore, that there is no room left for doubt, that the recording of the narratives was not influenced by the fact of the Twelfth Imam or that it might have been a reflection of it, because the false narratives (ahadith) that are related from the Prophet (peace and blessing of Allah be upon him and his progeny) are either a reflection or a justification for a fact occurring later in time. Now, they did not precede in their appearance and recording in the books, that fact which they came to reflect, therefore, as long as we possess the material evidence, which is that the mentioned narrative had already preceded the historical sequence of the twelve Imams, and that it had been recorded in the books of ahadith (books of traditions) before that the event took place, we can be sure that this narrative is not a reflection of an event but an expression to a truth from Allah, uttered by the one who did not speak out of fancy (the Holy Prophet) when he said: "Surely the caliphs after me are twelve". So, the event of the twelve Imams was fulfilled, starting with al- Imam, Ali and ending in al-Mahdi, this way being the only rational interpretation to that noble narrative of the Prophet.

As far as the scientific evidence is concerned it is formed out an experience, lived by a community of people, lasting nearly seventy years, which we call the period of the minor occultation (ghaybah as-sughra) To elucidate this point, we will pave the way by giving a brief description.

This minor occultation marks the first phase in the Imamate of the Expected Leader (peace be upon him). From the time that had been predestined, from the time he assumed the role, he remained hidden from the outside world, distant from all the events that were taking place although being at the same time proximate to them in his mind and heart.

We should bear in mind that had this occultation occurred suddenly, the result would have been a great shock among the popular masses, who believed in the Imamate since they were used to contacting their Imam in every period, to consulting him for solutions to their various problems. Thus, had he suddenly vanished, his supporters would have felt cut off from spiritual and intellectual leadership. Such an event would have created an enormous gap which would have thoroughly shaken the whole structure and under-mined its unity. Therefore, it proved necessary that the way should be paved to this occultation, so that these bases might get used to it and gradually adapt themselves to the new situation.

So the plan was this minor occultation, during which al-Imam al-Mahdi vanished from the universal scene, while keeping in touch with his popu-lar bases and supporters through his delegates or representatives and the most reliable among his companions, who acted as a link between the Imam and those who believed in his line.

The position of representative of the Imam was held in those times, by four personalities, whom the popular bases agreed as to their fear of Allah, piety and integrity. They were:

1) ‘Uthman ibn Sa'id al-’Amri;

2) Muhammad ibn ‘Uthman ibn Said al-’Amri;

3) Abu'l-Qasim al-Husayn ibn Rfih; and

4) Abul-Hasan ‘All ibn Muhammad as-Samuri.

These four individuals assumed the role of representative of the Imam (al- Mahdi) according to the above classification. So whenever one of them died, the other succeeded him, after being designated by al-Imam al-Mahdi (peace be upon him).

The representative of the Imam used to get in touch with the Shi’ ahs and submit their questions and problems to the Imam and return to them with his answers. Sometimes orally and very often in a written form. So these masses who lacked the vision of their Imam, found some comfort and consolation in these indirect communications.

Moreover they could notice that the signatures and the letters were all written in the same way, during the time of the four representatives that lasted nearly seventy years. The last representative, as-Samuri, declared that the period of the minor occultation, which was characterised by the designated delegates, was over; that the period of the major occultation, in which there would be no designated individuals to mediate between the Imam and the Shi’ites, had began. This transition meant that the minor occultation had already accomplished its mission and achieved its goal, since it immunised the Shi’ites against the great shock and the feeling of the profound gap caused by the Imam's occultation. In that way, it enabled them to adapt themselves to the situation and gradually prepared them to accept the idea of general representation on behalf of the Imam. By this token the latter changed from a representation by a designated individual to a more general line manifested in the just Mujtahid (a legalist who arrives at an independent judgement), who has a keen insight into the religious and worldly issues of the Muslims, in view of the transition from the minor to the major occultation.

Now you can have an idea about the situation, in the light of what has been discussed up to now, so you can clearly realise that al-Mahdi is a reality that a community of people has lived and which has been expressed for seventy years, by the representatives and the mediators of the Imam, whom no one could suspect of cheating nor of playing on words.

For can you imagine - by your Lord - that a lie could survive for nearly seventy years, which four individuals would successively assume and agree upon and continue to interact with others on its basis as if it were a reality that they lived; that nothing would escape their control, which would cause a doubt in people’s minds; that there would be no particular relation between the four through which they could gain the trust of everyone and their belief in the truth of the matter, which they pretend to live and feel?

An old proverb said, "The rope of lies is short"; also logic in life confirms the fact that it is impossible that a lie could survive in this way and for all time through these relations and still wins everyone’s confidence.

Thus, the phenomenon of the minor occultation can be considered as a scientific experiment which has confirmed the factual objectivity of the Imams existence, his birth, life and occultation, on account of which he has been hidden from the world and has not revealed himself to anyone ever since.

Ref: Imam al-Mehdi, Resaleh team
www.ahlulbaytportal.com

The Major Occultation

After the year 329 A.H, when the major occultation commenced, the special deputation of Al-Imam al-Zzaman (a.s.) terminated. If anybody claims during the major occultation to be a mediator and a deputy, then, according to the declaration of Al-Imam al-Zzaman (a.s.) himself, that claimer is a liar In the Holy Imams' traditions, the purpose of the Imam's going into occultation is compared to the sun being behind the clouds yet being a source of vitality and life for living creatures Likewise, while the Imam is behind the curtain of occultation, he is still a source of the existence and remaining of the world.

During the major occultation, many people have had meetings with His Eminence (Imam Mahdi), and have managed to meet him, but none of them have claimed to be able to see him or to represent him, because only the four special deputies (Nawwab al-khas) of the Imam had the honour of meeting with His Eminence whenever they wished. Some of the names of these fortunate persons who have had the honour of meeting the Imam are mentioned in the authentic books. Among these personalities are - `Allamah Hilli - a famous scholar and a rhetorician of the Islamic world; Muqaddas Ardibili - the most pious person and most knowledgeable jurist of his time; Sayyid ibn Tawus - a pious and a virtuous narrator; Sayyid Bahru'l-'Ulum - a distinguished scholar; and other great and notable figures in Islam.

The honour of seeing Al-Imam al-Zzaman (a.s.) was not exclusive to some special Shi'ite scholars only, but many devout and illiterate people have also had this honour. We are completely amazed when we see people who at one time used to commit sinful and indecent acts, but who after their repentance, and after having their hearts filled with love for Al-Imam al-Zzaman (a.s.), also had an opportunity to meet him, and among them were also our Sunni brothers. One of the Sunni brothers was Hasan `Iraqi who lived a life of immorality when he was young. One day, he suddenly awoke from the slumber of heedlessness and asked himself, "Was I created to commit these evil deeds?" Then he left the immoral place he was in and went directly to the mosque. By chance, a preacher there was speaking about Imam al-Mahdi, peace be on him. `Iraqi `s fully disturbed soul turned into a heart flaming with enthusiastic love of the Imam. Henceforth, he invoked Allah after every prayer to give him the opportunity to see the Living Imam (Baqiyyatu'llah). Finally, his prayers were answered and for seven days and nights he learned the path of salvation in His Eminence's presence. Thereafter, this man became known as one of the great scholars of Islam. `Abdu'l-Wahhab Sha'rani, one of the great Sunni scholars, and the original relater of this anecdote, used to call him by the title, "My great master Shaykh `Iraqi."

During the major occultation, letters were issued by His Eminence to individuals and great scholars of Islam. In those letters new difficult problems were solved, and necessary guidance was given. Among these letters there was one issued in the year 410 A.H. praising a distinguished scholar of Islam, Muhammad ibn Muhammad ibn Nu' man, alias Shaykh Mufid. Shaykh Mufid has enjoyed a special rank for his knowledge and devoutness, and that letter was an acknowledgement of his efforts and worthy services. The importance of this letter indicates the awareness of the Imam of the mistakes and immoral actions of some of the Shi'ites, and at the same time it gives hope in the purpose of his existence:

We are well informed of all your affairs and none of them is hidden from us. We are aware of the problems which have occupied you from the time when you found pleasure and kept committing indecent deeds which your predecessors had avoided. We are aware from that time when your predecessor broke the covenant made with them, as if they knew not about it. We will not neglect or forget you lest calamity and troubles fall on you, and enemies have the opportunity to overpower you. Therefore, remember Allah and fear Him.

The valuable writings of Imam al-Mahdi, peace be on him, during the major occultation are the most important guidance for his Shi'ites (followers). These writings can be referred to in the authentic Shi'ite books.

In Islamic traditions, a comparison is drawn between the sincere faith of the Shi'ites and the faith of a few followers of the Prophet Nuh, peace be on him, who remained faithful despite their very difficult test, and who, by boarding the ark with Prophet Nuh, peace be on him, were saved from the deluge.


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Ref: Friday Journal : 04th December 1998
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THE TAWQEE OF IMAM-E-ZAMANA (A.S.) CONCERNING MANSUR-E-HALLAJ

In the history of Islam, we find many personalities, who due to their beliefs or propaganda or both, were able to influence the society to such an extent that the common people were carried away by them. Erudite scholars and renowned thinkers too were not exempted. One such person was Abul Mugees al Husain Bin Mansur Muhammi Al Bayzaawi Al Hallaj, a well-known SufI. AI-Hallaj is also known in Persian, Turkish and Urdu literature as 'Mansur'. He was born in 244 A.H. in the district of Pars at a place called "Tur' which is to the north - east to 'Al Bayza'. It is said that Hallaj was the grandson of a fire-worshipper and was from the progeny of Abu Ayyub, a companion of the Holy Prophet (S.A.W.). His father was a (cotton) carder but he himself was not. His father left Tur for Waasit. Waasit is a town which was founded by the Arabs whose inhabitants were mostly Hanbalis. Some extremist Shias (Ghalis) also resided in it's rural areas. In such an environment, Hallaj lost touch of Persian conversation. An important Madressa of Quranic recitors existed there. Here, he memorised the whole Quran before the age of twelve. Even in that tender age, he was inclined to search for it's hidden meanings. He aligned himself with the Sufi school of Sahl-e-Tustari. At the age of twenty, he left Sahl-e-Tustari for Basra where he joined the Sufi order of Amr bin Uthman Al Makki and wore the sufi dress (kharqa). He married Ummul Husain, the daughter of Abu Yaqoob Al Aqta. From her, he had three sons and a daughter. Due to his wedlock with Ummul Husain, Uthman Al Makki became jealous of him and began to oppose him. Although Hallaj is accused to be a Ghali Shia at one time, a deep research into the matter clearly shows that all along he ascribed to the Sunni faith. (Ref: The History of Islamic Philosophy by M. M. Sharif, Vol. I, p. 346) Hallaj was also in contact with the famous Sufi, Junaid. He went to Baghdad for exchange of thoughts with him. Although Junaid persuaded him to stay there, he refused. For, he was completely fed up with the dispute between his father-in-law Al-Aqta and Amr al-Makki. Therefore, he left Baghdad after the uprising of Zanjies was quelled. From Baghdad, he came to Mecca where he performed his first Haj. He vowed to remain inside the holy precincts for a year, praying and fasting. In this way, he kept testing his personal method for "divine unification". And opposing the principle of "Hifz-e-Sirr" (Protection of Divine Secrecy-a Sufi doctrine), started propagating his own ideologies. Amr al- Makki dissociated himself from him. Yet, Hallaj managed to collect more disciples around him. After he returned to Khuzistan, he ceased wearing the Sufi dress. He began to dress like the common people to enable him to speak and propagate more freely. His method of propagation raised doubts and suspicions. The main plank of his campaign was that each man should be made capable of finding Allah in his own heart [It was for this that he received the title Halla) ul Asrar (the Carder of Distinctions)] Hallaj gained popularity in different towns under different titles in different periods of time. According to lbn Kathir, he is known to Indians as Abul Mugees, the Khorasanis remember him as Abul Mameez, the people of Pars as Abu Abdullah Az Zahid, the Khuzistanis Hallaj ul Asrar, the Baghdadis as Mustalim and the Basraites as Al Muhayyar. (Al Bidaya wan Nihaya, Vol. II, p. 133) But he also acquired notoriety for a number of reasons. Scholars, both Shia as well as Sunni, accused him of cheating and showing false miracles. He performed his second Hajj with four hundred disciples. There some of his former friends and Sufis accused him of sorcery, magic and being in contact with the Jinns. Even after this Haj), he made a long tour of Turkey and India. There he came in contact with the Hindus, Buddhists and Jains. (Ref: Tazkiratui Awliya : Essay on Husain Bin Mansoor Al Hallaj) Around 290 A.H. he performed his third and last Hajj. This time, he had a patched shawl on his shoulders and an Indian Lungi tied to the lower part of his body. On the plains of Arafat, he invoked, "0 Allah, annihilate me. Make me wretched in the eyes of the people." After completing this Hajj, he returned to Baghdad and made a replica of Kaaba in his house. At nights, he prayed on tombs and graves and during days, he roamed the bazaars and streets, displaying his mad love for Allah. He used to show himself as a wretched man in the eyes of the people and also expressed his wish to die. He implored, "0 Muslims! Save me from Allah. He has permitted you to shed my blood. Kill me!" Muhammad Bin Dawood Az-Zaaheri was infuriated with this statement. He convicted Hallaj and wanted him to be put to death. But the Shafaae jurist, lbn Surrayyij was of the view that the position and condition of the Sufis was beyond the courts of law. It was during this period that Hallaj announced his infamous slogan "Anal Haq" (I am The Truth, [read God]) in the mosque of Al Mansur in the presence of Ash-Shibli. In the last part of 290 A.H., the revenue officer of the young Abbasid Caliph Muqtadir, Al Furat arrested Hallaj and filed a case against him. Hallaj was brought to Baghdad. Here, he was subjected to the ire of Hamid (a Sunni) and kept in jail for nine years. In 301 A.H., lbne Isa, nephew of a minister who was Hallaj's disciple, dismissed the case against him. He also freed the jailed supporters of Hallaj. In 303 A.H., Hallaj cured successfully the chronic fever of the caliph. In 305 A.H., he brought to life the dead parrot of the crown prince. The Mutazelis denounced him as a charlatan and a sorcerer. During the period of 304-306 A.H. the charge of lbn Isa's ministry was taken up by lbn Furat. He was a sworn adversary of Halla) but the Caliph's mother did not allow him to revive the case against Hallaj. It seems that two important writings of Hallaj belong to this period.

(1) Taaseenul Azal - which is a treatise on the argumentation of lblis.

(2) A discussion on the Meraj (ascension) of the Holy Prophet (S.A.W.). He expressed that due to the spiritual experience of the Holy Prophet (S.A.W.), it is possible for man to be merged with Allah. Due to the influence of Husayn lbn Rauh Nawbakhti, the case was revived. It was debated upon in the years 308-309 A.H. Hallaj claimed, " (The real) Kaaba is inside the heart. It is more important to circumbulate it seven times."

Due to this, he was convicted of being from the Qeraametah (who were in favour of it's demolition). The Maliki judge of this case, Qazi Abu Umar bin Yusuf passed, the following verdict, "It is lawful to shed your blood." At last, the Abbasid caliph Muqtadir signed the warrant for sending him to the gallows. On 24th Zilqad, at the gate of Khorasan, Hallaj (who had a crown on his head) was lashed to unconsciousness infront of a huge crowd. When he was nearly dead, he was hung at the gate. The order for beheading him was received from the caliph late at night. Actually the verdict of his crucification was postponed for the morrow. All those who had signed the verdict said loudly, 'Whatever has been done is under the Islamic law. We are responsible for his death." Later, Hallaj was beheaded and his body charred by putting kerosene on his body. His ashes were consigned to the river from a high tower. According to the eye-witnesses, his last words were: "The most important thing for a Gnostic is, by the permission of Allah, the Almighty, to achieve perfect physical unification (with Allah)" During the case, Hallaj was accused of various conspiracies against the religious and economic policies of the government. He was accused of defaming Allah and propagating the concept of assimilation (with Allah). His theory of giving importance to the religious symbols only from the aspect of it's hidden meaning showed the confusion and commotion of his mind. It also indicated that he was advocating their destruction. Regarding assimilation, Hallaj had actually written, "Your (Allah's) soul has merged with my soul like amber fuses with the fragrant musk." (Diwan-e-Hallaj translated by Massinon, p.41) He really took the cake by claiming, "We are two souls who are put in one body..." (Ibid) The above quoted statement clearly proves that Mansur Hallaj who lived during the minor occultation of Imam-e-Zamana (A.S.) was a polytheist. he had evidently violated the belief of Tawheed.

MANSUR HALLAJ AND THE CLAIM OF DEPUTYSHIP

Mansur Hallaj was one of those who had falsely claimed the special deputyship during the minor occultation (Ghaibat-e-Sugra). lt is narrated by Husain bin lbrahim Abul Abbas Ahmed Bin Ali Bin Nuh, from Abu Nasr Haibatullah bin Mohammed, the scribe of lbne Binte Umme Kulsum binte Abi Jafar Amn: "Allah intended to expose the fallacies of Hallaj and that he may be degraded and insulted. Abu Sahl bin Ismail bin Ali Nawbakti (R.A.) was among those who had become aware of the plots and deceit of Hallaj. Hallaj thought that Abu Sahl was ignorant (of his charialanism) and hence went to him to convince him of his claim. First, he wrote to Abu Sahl that he (Hallaj) was the representative of Imam-e-Asr (A.S.) and that the Imam had ordered him to correspond with the former. He offered Abu Sahl to help him in his work so that the heart of Abu Sahl may rest in peace. Abu Sahl replied, "I have a small problem which only you can solve. I know that it is nothing in comparison to the extraordinary feats that you have performed, I am highly desirous of young girls but they are repulsed by my greying hair. And I find it too cumbersome to apply henna (herbal dye). If you can make my hair permanently black, I shall help and assist you, and do whatever you desire". When Hallaj received this reply, he at once realised that Abu Sahl had seen through his fraud and discontinued the correspondence. Shaikh Sadooq says, "Hallaj went to the city of Qom. There he wrote to the relatives of my father and invited them to his cause. The relatives forwarded his letter to my father, who tore up Hallaj's letter and wrote to them, "What is this nonsense ! Which fool is trying to deceive you? Who is this cheat who has instigated you?" - Due to these blatant assertions, Hallaj was disgraced and expelled from the city of Qom. On account of his false claims and nonsensical beliefs, Vali-e-Asr Imam-e-Zamana (A.S.) cursed him and issued a Tawqee to denounce him. It read as follows:

"We seek refuge in Allah and His Prophet (S.A.W.) from him (Hallaj). We invoke one curse after another on him. secretly as well as openly, at all times, in all conditions and on everyone who follows him despite getting our message." (Kalematui Imam al-Mahdi p. 282)

After examining the above Tawqee, it becomes clear that in the school of Ahiul Bayt la.s.], there is no place for evil people like Husain Bin Mansur Hallaj. It was the impact of this tawqee that during the minor occultation and till the later centuries, Shia scholars continued to denounce Hallaj. But in the seventh century, some people began to defend Hallaj, ignoring the Tawqee of Imam (A.S.). They began to call Hallaj, Wali of Allah. As if this was not enough blasphemous, they even composed eulogies glorifying him. Like him, they also repeated the words of "Anal Haq' (I am God). Allah alone knows which facet of Mansur's personality has attracted them that they ignored the clear Tawqee of an infallible Imam cursing Hallaj and followed and expressed their love for this deceiver and cheat. Imam (a.s.) has clearly stated that whosoever follows Hallaj is also accursed.

Let us pray to the Almighty Allah that may He give us the ability to discern falsehood from 'truth. That we may not be misled by any false claimant or charlatan. Amen.

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THE FOUR SPECIAL DEPUTIES

After the martyrdom of Imam Hasan Askari (a.s) the mantle of Imamate fell on the young shoulders of Imam Mahdi (a.s).

Due to the severe restrictions imposed by the reigning Caliph, Imam Mahdi (a.s) was forced to conceal himself from the eyes of the people. In the initial stages of the minor occultation, some very special and selected people among the Shias had the permission to meet their master whenever the need arose. They presented the problems of the Shias in the service of Imam who provided answers to them and conveyed them back to the people.

Such selected people were called as special representatives, deputies, doors of Imam etc. Four persons had the honour of acquiring this elevated status and all of them hailed from and resided in Baghdad. A part from them, there were representatives another cities also. The Shias either conveyed their messages to these representative or directly to the special ones for it to reach to the Imam. These special deputies performed innumerable extraordinary feats in the minor occultation which are preserved in different traditional and historical books.

(1). The first deputy:-

Abu Amr Uthman Ibne Saeed Amri:

He was from the Bani Asad clan. Due to his ancestral links, he was called as Abu Amr but on the advise of Imam Hasan Askari (a.s), he changed his title from Abu Amr to Amravi. He was also addressed as Askari and some even called him as "Sammaan" (oil merchant).

He was also famous as the representative of Imam Ali Naqi (a.s). The title of "Sammaan" (Oil merchant) itself is historical. He used to deliver the wealth, possessions of Imam (a.s) in an oil can (In order that the intelligence personnel of the Government could not detect his activities, he posed himself as a businessman on Imam (a.s)'s order).

Till 254 A.H. he was the representative of Imam Ali Naqi (a.s) He (a.s) used to say "Abu Amr is a reliable and trustworthy person, whatever he narrates, its on my behalf and whatever he conveys is in fact my messages".

After the demise of Imam Ali Naqi (a.s) in 254 A.H. he became the special representative of Imam Hasan Askari (a.s) who used to say "Abu Amr is a reliable and trustworthy person. He was relied upon even by the previous Imams and in my life as well as after my death, he is reliable whatever he narrates is on my behalf and his messages are actually my messages".

Imam also says: "Stand witness that Uthman bin Saeed is my representative. His son, Mohammad Bin Uthman is Mahdi (a.s)'s representative." When a son (Hazrat Mahdi (a.s) was born to Imam Hasan Askari (a.s), he ordered Abu Mar to distribute ten thousand roties and ten thousand pieces of meat among the Bani Hashim and also sacrifice sheep and goats for Aqeeqah.

In a congregation of forty reliable and selected people of Imam Hasan Askari (a.s) he introduced Imam Mahdi (a.s) to them. He mentioned about his Imamate and occultation's. Then he emphasized about the representation of Imam Mahdi (a.s) by Usman bin Saeed, thus "You (all) accept whatever he says for he is the representative of your Imam and affairs are with him".

He participated in all the funeral proceedings of Imam Hasan Askari (a.s) and executed all orders issued unto him. In 260 A.H. after the martyrdom of Imam Hasan Askari (a.s) he was appointed as the first special deputy of Imam Mahdi (a.s). For five years he held this auspicious position. Before his death, on the order of Imam (a.s) he appointed his son as Imam's representative infront of a group of honorable Shias and handed over all has responsibilities to him. After the death Uthman Bin Saeed his sons performed all the funeral proceeding and buried him in west of Baghdad.

Shaikh Toosi (A.R) says that till 447 A.H. people paid homage to him and read his Ziyarat as a pious and righteous person and also as the foster brother of Imam Askari (a.s). They also recognised him as the special representative of Imam Mahdi (a.s). This shows that the extent to which his deputyship was concealed that even after a passage of two hundred years, it was difficult for the people to recognised him. He was a contemporary of the Abbaside Caliph, Motamid.

(2). The Second Special Representative:

Abu Ja'far Mohammed Bin Uthman Bin Saeed Amravi.

He succeeded his father after the latter's demise. Imam Hasan Askari (a.s) himself had emphasized for his deputyship. In his Tawqee (a signed letter) to Mohammad Bin Mahziyar, Imam Zamana (a.s) said about Mohammad bin Uthman, thus: "May God Protect him, He was our trustworthy person even during his father's life time. May God be pleased with him and his father and bless their souls. He is the successor to his father and has taken his place. Whatever he says on our behalf, are our quotes and he follows our orders dutifully. May God help him. Deeply follow his instructions and seek our opinion through him".

In his Tawqee to Ishaq Ibn Yaqoob Imam (a.s) said: "May God be pleased with Mohammad Bin Uthman and his father He is my confidante and reliable man. His writings are my writings". He was the special representative of Imam (a.s) for approximately forty years. In the very first Tawqee which he received there was a condolence message on the demise of his father. It's contents were as follows: "We have come from Allah and unto Him shall we return (Qur'an). We accept his orders and are satisfied with His commands. Your father passed a decent life and faced a decent death. May God have mercy upon him and enumerate him among His servants (Imams). He was always engrossed in their work. He always strove unceasingly in those works which elevated him in from of God and helped him gained approximately to the Imam (a.s) May God make him happy and condone his sins. May God increase your rewards and accept your difficulties. You are grief stricken, so are we, his death has affected us as much as it has affected you. May God make him happier in that life. It was due to his sincerity and decency that he was honoured with a son like you who has become his heir and successor. May God send mercies upon him. I praise the Almighty whose existence is clean from all indecencies of disbelief (and polytheism) whatever God has been entrusted to you by him, He will help you to achieve it. He will help you and grace you, for He is the Master, the Protector and the Sufficer.

Ibn Nooh narrates from the Abu Nasr, the nephew of Abu Ja'far that he had written many books, one of which was on jurisprudence. He wrote whatever he had heard from Imam-e-Zamana (a.s) and his father Usman. One of these books was "Kitab-ul-ashrabah" which was passed on after his death to Husayn Bin-Rooh and after him, probably to Ali Ibne Mohammed Seymouri.

Shaykh Saduq (a.r) narrates the following tradition from Mohammed Ibne-Usman, "I swear by God, Saheb-ul-Amr (A.J) comes to Mecca every year to perform the rituals of Hajj He sees the people and recognizes them but they do not recognise him even after seeing him".

Mohammad Bin Usman was once asked if he had seen Imam-e-Zamana (a.s). He answered "Yes", the last time that I saw him was in the Holy Kaba, praying "O Allah fulfil what you have promised Me", then I saw him catching the curtain of Mustajaar-a door opposite to the main door of Kaaba and praying "O Allah" take revenge of your enemies through me". Abu Ali, Abul Hasan Ali Ibn Ahmed narrates, "One day Mohammed Ibn Uthman took me and showed him grave and said "I will die on such day. I will be buried here and this tablet will be with me" (the tablet was inscribed with some Qur'anic verses and the names of Imams). When asked about the cause of showing his grave, he replied "I have been ordered to finish all my duties and set things straight".

A few years before his death whenever he was asked about his successor he used to send them to "Hussein Bin Rauh", he expired in the month of Jamdi-ul-Awwal, 305 A.H. He is buried alongside his respected mother in Baghdad, near Kufa Gate Where he resided. He lived during the reign of Motamid, Mukhtafi and Muqtadir, the Abbaside Kings.

(3). The Third Special Representatives:

Husayn Ibn Rauh Nawbakhti

He succeeded Mohammad Bin Uthman, He was a leading personality from the family of Nawbakht. Ali Ibn Mohammad narrates from his uncle that I was sitting besides Mohammad Bin Uthman when he was in his death-bed and talking to him. He says, Ibn-Rauh was sitting near his feet. At that moment, Mohammad Bin Uthman told m. "I have been commanded to make a Will to Husayn Ibh-Rauh" I got up and made Husayn to sit in my place and myself sat near Mohammad Bin Uthman's feet. Mohammad Bin Uthman began making a Will "Husayn Ibn Rauh Abu Ja'far, Nawbakhti, is my heir and successor amongst you after me. He is the medium and channel between you and Hazrat Saheb al Amr (A.J) You refer to him in your problems and rely on his in your affairs, I was ordered to convey this message and I've done my duty".

The First Tawqee received by Husayn Ibn Rauh, was as follow: "We know him (Husayn Ibn Rauh) May Allah grant him goodness, his recognition and grace. We received his letter. He is our reliable man he enjoys such a position near us with he is bound to be happy. May Allah increase His obligations on him. Certainly, he a masterful and powerful person. Praise be to the God who has no partner. Blessings of Allah be on Mohammad (S.A) and his progeny". Sunday 6th Shawwal 305 A.H.

To appoint Husayn Ibn Rauh after Mohammad Bin Uthman, had two basic reason

(1) This position was granted to only him who was sincere to such an extent that if the Imam was behind him, he would not reveal his where about even if cut into pieces. Husayn Ibn Rauh, was very sincere.

(2) To remove the doubt in some people's minds that only those who had blood relations or proximity with Mohammad Bin Uthman stood the chance of gaining successorship.

None could even imagine that Husayn Ibn Rauh would bag that coveted status. Even the spies of Bani Abbas could not get a whiff of it because there were people who were very near to Mohammad Bin Uthman. Everybody considered Husayn Ibn Rauh to be a very knowledgeable person, whether friend or foe. He lived a life of dissimulation. (Taqiyyah). Many incidents concerning his discussion with the riling kings are narrated. He won the hearts of the people through his methods. Many debates are also narrated from him and the source of all his knowledge is the fountain of Ahle Bayt's knowledge. Therefore, after one debate, he said "Even if I am thrown from the sky or torn in to pieces by the vultures, I will not say a word of my own on the religion of God whatever, I say, I have learnt from the Divine Proof, God's Peace and blessing be on Him".

Whatever he did was based only on the instructions of Imam Mahdi (a.s). Abdu Sahl Nawbakht was asked as to why was Husayn Ibn Rauh appointed as the special representative and why not he (Abu Sahl)? He replied, "The Imams knows better whom to appoint. I have debates with the opponents of Shiasim, If I was knowing the whereabouts of Imam (a.s) and during a debate if I could not prove my point, I would reveal his hiding place. But Abul Qasim is not like this If Imam was hiding behind him, he would allow himself to be scissored into pieces but would not show his Imam to the enemies".

Husayn Ibn Rauh was Imam (a.s)'s special representative for about twenty one years. He expired in Shaban, 326 A.H. and is buried in the courtyard of Ali Ibn Mohammad Nawbakth's house in Baghdad. He was a contemporary of Muqtadir and Raazi, the Abbaside Kings.

(4). The Fourth Speical Representative

Abul Hasan Ali Ibn Mohammad Seymouri:

He was appointed as the fourth special deputy of Imam Mahdi (a.s) after the demise of Husain Ibn Rauh. He is remembered as one of the companions of Imam Hasan Askari (a.s) and the special representative of Imam Mahdi (a.s) in Baghdad. For three years, he held the coveted post of deputyship. Unlike the previous deputies he could not perform any major task due to his truncated tenure. One of his extra ordinary feats was his prediction of Ibn Babway's demise.

The last Tawqee from Imam (a.s) received by Ali Ibn Mohammad announced the termination of the period of minor occultation Its contents are as follows:

IN THE NAME OF GOD THE BENEFICIENT, THE MERCIFUL:

O Ali Ibn Mohammad Seymouri May increase the reward of your brothers on account of the difficulties born by you. You will die within six days. Regulate your affairs and sum them up. Do not make a will to any body. After you, this chain (of special deputyship) will end and it will mark the beginning of the major occultation. Now, I will re-appear on divine command. But that will be after a long time when the hearts of the people will become hardened and the world will become full of injustice, tyranny and oppression. Yes! There will be some who will claim to be my special deputes. Whoever claims to consult me before the emergence of Sufyani and the heavenly Voice, he is a deceiver and liar. There is no power and strength except that of Allah, the Al-mighty the High".

This is the last letter received from Imam (a.s) in the minor occultation. After three years of deputyship, Ali Ibn Mohammad Seymouri left this world in Shaban, 329 A.H. He is buried on the Khanlanji High way near Bab-jul-Mahool on the bask of the Abi Eqaab river. His last words were "For God is the Affair and He will himself execute it". He lived during the reign of Muttaqui, the Abbaside Caliph.

For 69 years between 260 A.H. till 329 A.H. four people acted as the medium between Imam (a.s) and his followers. This duration is called as the Minor occultation. Some people deem this duration to be 74 years. That is because they calculate it from the birth of Imam (a.s) in 255 A.H. It is certain that the birth of Imam (a.s) in 255 A.H. It is certain that the Imam Mahdi (a.s) did not shoulder the responsibility of Imamat in the life time of Imam Hasan Askari (a.s). Therefore, there was no need for Imam Mahdi (a.s) to be in contact with the people directly, since his respected father was executing it. Hence, the question of the commencement of minor occultation does not arise right from the birth of Mahdi (a.s).

Some peculiarities about special Representation:

1). The name of the special deputies were not mentioned in the Tawqeeaat. This was done in order to prevent the Ababside king's from knowing their names. Also, because this relationship was based on sheer trust and reliability, there arose no particular need to mention the names.

2). Alawis were kept away from deputyship and others were purposefully granted this status because the Alawis were clearly marked in the society and were under strict surveillance and scrutiny of the Government.

3). All of the affairs of the deputies were conducted in Baghdad for the following reasons:-

a) At the time of Imam Hasan Askari (a.s)'s martyrdom, those people who had come from Qum to Sammarra, were told that some-one would be appointed in Baghdad so that they could give their offerings to him and received Imam (a.s) letter from him".

b) Their apparent involvement was in business, therefore, they did not have the time to go out of Baghdad.

c) These deputies were rarely engaged in social work due to the following reasons

(i) By indulging in social work one's identity doesn't remains secret. And they did not intend to reveal themselves.

(ii) If they participated in social work, they would be marked and become as special representative, while their aim was only to pose as businessmen. This is the cause for the rare information about their lives. Even historians have hardly mentioned anything about them. It is also possible that some historians have documented their biographies but these documents have been destroyed by the enemies of Shi'ism.

4). They performed only those task which were ordered unto them.

5). They were informed of the Hidden knowledge only with the permission of Hazrat Vali-e-Asr (a.s).

6). All the tawqees received during the time of the four special deputies, had only one hand-writing and people were recognising it. This similarity in writing proved that all these letters were from Imam (a.s) and people followed them diligently.

7). About the Tawqees one can say:-

a) They follow the pattern of traditions.

b) They were answer to questions.

c) Writing and concepts were fixed.

d) They were coming about 2-3 days after questions.

8). These deputies were keeping themselves concealed from public eyes and lived in dissimulation (Taqaiyyah). For example where when Husayn Ibn Rauh gave preference to the reigning caliph, on account of his dissimulation then people prayed for him and the Government could not become aware of his deputyship.

9). It was not necessary that everybody should have had direct contacts with the special representatives, they made their close friends and intimates as the medium between themselves and the masses. For example, Mohammad Ibn Husayn had appointed ten deputies in Baghdad to collect the offerings, among them was Husayn Ibn Rauh.

The aims of Special representative can be summed up in the following words:

(I) To prepare the people for the major occultation and habituate them to live with their Imam inconcealment.

(ii) To take some steps in solving the problems and reformation of the Shia Society. Note: All reference can be found in "Kitab-ul-Ghaibah" of Shaykh Toosi and "Kamaaluddin" of Ibn Babuwayh.
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The first deputy - Hazrat Usman b.. Saeed-e-Amri (r.a.)

Hazrat Usman b. Saeed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Ghaibat-e-Sughra. The renowned Shiite scholar, Shaikh Muhammad b. Hasan Tusi (r.a.) records in his illustrious book, 'Ghaibat' - Among the companions that the infallible Imams (a.s.) considered as virtuous and pious, was Hazrat Usman b. Saeed-e-Amri (r.a.). Imam Ali Naqi, Al Hadi (a.s.) and Imam Hasan Askari (a.s.) have spoken highly of him and he was their most

trusted companion."

(Ghaibat-e-Shaikh-e-Tusi, pg. 353)

His name and title

Usman was his name and his father's name was Saeed. His name in Rijaal-e-Kashi is recorded as 'Hafs b. Amr', but other scholars of Ilm-e-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as Usman b. Saeed.

He has been attributed with 2 agnomens (Kunniyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather's name was Amr. He was called Abu Muhammad because of his son Muhammad. In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Beharul Anwaar, he is referred to as Abu Muhammad.

Among Shias Hazrat Usman b. Saeed (r.a.) is known by four titles.

1. Saman / Zayyat (Oil Vendor)

Hazrat Usman b. Saeed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas. He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan Askari (a.s.).

(Ghaibat-e-Shaikh-e-Tusi (r.a.), pg. 354)

To keep his position of deputyship secret, he used to supply oil and other goods to the army.

(Rozgar Rehai Az Kaamil-e-Sulaiman, vol. 1, pg. 291)

2. Asadi

He was a member of the Bani Asad clan and was therefore also famous as 'Asadi'.

3. Askari

He used to reside in Samarra, in a place called 'Askar'. This was the reason he was also called as Askari.

4. Amri

Scholars are unanimous that 'Amri' was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan - Shaikh Tusi (r.a.) has explained, 'First of all he was referred to as Amri due to his grandfather whose name was 'Amr'. Some scholars have recorded that Imam Hasan Askari (a.s.) did not like that the names Usman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered Usman to change his Kunniyat from Abu Amr to

Amri;

(Ghaibat-e-Shaikh-e-Tusi (r.a.), pg. 354)

Special deputy of three Imams (a.s.)

Shaikh-e-Tusi (r.a.) records that at the tender age of 11 years, Hazrat Usman b. Saeed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh-e-Tusi (r.a.) has discussed the companions of Imam Hasan Askari (a.s.) in detail. While mentioning about Hazrat Usman b. Saeed (r.a.), he says - He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam's (a.s.) special deputy. The statement of Shaikh Tusi (r.a.) makes ' it clear that he was deputy of three Imams (a.s.).

He further records that he was also a special deputy of Imam-e-Zamana (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibne Dawood-e-Hilli in his Rijaal, Marhoom-e-Qahyaai in his Majmaul Rijaal, Syed Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos-e-Rijaal, Mojamul Rijaalul Hadis.

(Pazoohashi Piraamun-e-Zindagani Nawwab-e-Khaas-e-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106)

Note

Dr. Jasim Husain in his 'Tarikh-e-Siyaasi -e-Ghaibat-e-Imam-e-Dawazdahum (a.t.f.s.)' has reported that Hazrat Usman b. Saeed (r.a.) was among the companions of Abu Jafar-e-Saani -Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibne Shahr-e-Ashob in 'Manaqib-e-Abi Talib (a.s,)', Shaikh Abbas-e-Qummi (r.a.) in Safinatui Behar and Allamah Hilli (r.a.) have recounted this fact.

Ali Ghaffarzadeh in his 'Pazoohashi Piraamun-e-Zindagani Nawwab-e-Khaas-e-Imam-e-Zaman (a.t.f.s.)' has rejected the fact that Hazrat Usman b. Saeed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, 'Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Ghaibat-e-Sughra will know that Hazrat Usman b. Saeed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.'

After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat Usman b. Saeed (r.a.) was not a companion of Imam Jawad (a.s.).

i. Haaj Muhammad Ardabeli (r.a.) in his book 'Jaameui Rowaat'

ii. Shaikh Abdullah Uqaani (r.a.) in Tanqeehul Maqaal'

iii. Allamah Shustari (r.a.) in 'Qaamoosul Rijaal'

iv. Ayatullah Uzma Khoie (r.a.) in 'Mojamul Rijaal'

After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat Usman b. Saeed (r.a.) was not among the companions of Imam Jawad (a.s.).

(Pazoohashi Piraamun, pg. 109-10)

It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.

His (r.a.) status in the words of Imams (a.s.)

Ahmed b. Ishaaq Qummi (r.a.) narrates,

"I was in the presence of Imam Ali Naqi, al-Hadi (a.s.). I said, 'O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?' Imam (a.s.) informed me,

This man - Abu Amr (Hazrat Usman b. Saeed (r.a.)) is a reliable, upright and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.'

(Beharul Anwaar, vol. 51, pg. 344)

Imam's (a.s.) narration in favour of Hazrat Usman b. Saeed (r.a.) underlines the level of Imam's (a.s.) trust and confidence in him. Moreover, it underscores another important fact -Hazrat Usman b. Saeed (r.a.) performed some critical duties i.e. to convey Imam's (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.

After Imam Hadi's (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan Askari (a.s.) and repeated his previous query who responded thus:

'This man - Abu Amr (Hazrat Usman b. Saeed (r.a.)) is a reliable, upright and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.'

(Beharul Anwaar, vol. 51, pg. 344)

Deputyship of Imam-e-Zamana (a.t.f.s.)

Imam Hasan Askari (a.s.) appointed Hazrat Usman b. Saeed (r.a.) as the first special deputy of Imam-e-Zamana (a.t.f.s.) in the presence of 40 Shias.

Some Shias like Jafar b. Muhammad b. Malik-e-Fazari, Alt b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b.Ayyub b. Nuh have all narrated that they approached Imam Hasan Askari (a.s.) specifically to inquire from him about his successor. They recount - In addition to us, there were 40 other people who were present with Imam (a.s.). Then Hazrat Usman b. Saeed (r.a.) rose and asked Imam Hasan Askari (a.s.), 'O son of Allah's Apostle! We wish to ask you a question of which we are sure you are aware.' Imam (a.s.) replied, 'O Usman, be seated.' All of a sudden the expression on Imam's (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us.

After some time, Imam (a.s.) called out Usman b. Saeed's (r.a.) name and the latter rose. Then Imam (a.s.) said, 'Should I inform you about the reason why you all are here?' All of us said, 'O son of Allah's Apostle! Please inform us.' Imam (a.s.) revealed, 'So that you may know who is the Imam after me.' The members in the assembly replied, 'Yes. We just saw a young child whose face was beautiful like the moon and looked very similar to you.' Imam (a.s.) informed, 'After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from Usman b. Saeed (r.a.).

'He is the deputy of your Imam and deputy ship is for him alone.'

(Beharul Anwaar vol. 51, pg. 346)

Usman b. Saeed (r.a.) - Deputy of deputies

Imam Hasan Askari (a.s.) wrote a lenghty letter to Ishaaq b. Ismail Nishapouri, stating, 'Don't leave the city until you meet Usman b. Saeed (r.a.). Convey to him my salaam. He is trustworthy, pious and reliable and is most proximate to us.

All the wealth that is collected from various places for us, is first accumulated with Usman b. Saeed (r.a.) so that it reaches us safely.'

(Beharul Anwaar vol. 50, pg. 323)

Note

Imam's (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies accumulated money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat Usman b. Saeed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.

The religious and political scenario of the time

If one casts even a cursory glance at the political and religious scenario at the time of Ghaibat-e-Sughra, he will appreciate the significance of the deputyship of Hazrat Usman b. Saeed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).

As if the government's persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam's (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi

(a.t.f.s.), Hazrat Usman b. Saeed (r.a.) played a very important role in this regard.

The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Jafar ibn Ali Naqi the government's candidate for the role of Shiite leadership. To challenge Jafar was a monumental task. On the martyrdom of Imam Hasan Askari (a.s.), Jafar usurped the mantle of Imam's (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).

Shaikh Mufeed (r.a.) writes in his book 'Kitabul Irshad': 'After the martyrdom of Imam Hasan Askari (a.s.) when Jafar b. Ali Naqi (famous as 'Jafar-e-Kazzab') saw that their Imam (a.s.) did not have a successor, he usurped his (a.s.) property, imprisoned his (a.s.) maids and the women of the household and said evil things about his (a.s.) companions who were steadfast in their faith that Imam (a.s.) had a son and were waiting for his reappearance. He threatened them but they did not pay attention to him. Finally, Jafar approached the Caliph of the time and sought his assistance to claim the position of his brother (Imam Hasan Askari (a.s.)). He paid a huge amount to the government by way of bribe, but failed miserably in his evil plans.'

(Kitabul Irshad, chap. 34)

Hazrat Usman b. Saeed (r.a.) had to face the uphill task ofJafar's claim of Imamat, his standing to lead the funeral prayers of Imam (a.s.) and creating doubts about the Imamat of Imam-e-Zaman (a.t.f.s.). He provoked the government of the time to help him in his cause, he imprisoned the Ahle Bait (a.s.) and persecuted them and sought religious dues (khums, zakat) from the people. Under these grievous circumstances Hazrat Usman b. Saeed (r.a.) with the help of Imam-e-Zaman (a.s.) humiliated Jafar and protected the status and Imamat of Imam-e-Zaman (a.t.f.s.).

When the Shias heard of Jafar's claim and his usurping Imam's (a.s.) property and seeking help from Bani Abbas, some of them consulted Hazrat Usman b. Saeed (r.a.) and requested for a 'Tawqee' from Imam-e-Zaman (a.t.f.s.) to clarify the matter and remove all suspicion and doubts once and for all. Our readers should find the following incident very interesting.

Jafar b. Ali wrote a letter to a follower of Imam Mahdi (a.t.f.s.) - I am the Imam after my brother and I have the knowledge of the permissible and the prohibited and all other sciences with me. When the companion received the letter, he became sorrowful. He took the letter to Ahmad b. Ishaaq Ashari, a close confidante of Imam Hasan Askari (a.s.). Ahmad b. Ishaaq wrote a letter to Imam-e-Zaman (a.t.f.s.) enclosing Jafar's letter. He gave it to Usman b. Saeed (a.s.) to be forwarded to Imam-e-Zaman (a.t.f.s.). Imam (a.t.f.s.) gave a very strong-worded reply and refuted the Imamat of Jafar. Following is the extract of Imam's (a.t.f.s.) letter:

This defrauder (Jafar) has falsified Allah and has claimed Imamat. We do not know on what basis he has made such a claim. If he claims knowledge in the Ahkam and Fiqh of Allah's religion, then by Allah, he is not able to distinguish between the permissible and the prohibited. He cannot distinguish between the clear and ambiguous verses of the Holy Quran. He is not even aware about the limits and timings of namaz. And if he is having certainty about his piety then by Allah he has forsaken namaz for forty days. His claim should be based on a miracle. Let him forward his miracle and if he has proof then he should explain it.'

(Pazoohashi Piraamun, pg. 128, narrating from Ehtejaaj-e-Tabarsi, vol. 2, pg. 468)

It was with the representation of Hazrat Usman b. Saeed (r.a.) that such letters could reach Imam (a.t.f.s.) and Jafar failed in his nefarious plans. Once in a gathering Hazrat Usman b. Saeed (r.a.) said The caliph (Motamid-e-Abbasi) thought that Imam Hasan Askari (a.s.) left this world without appointing his successor and gave his inheritance to such a person (Jafar) who did not deserve it. The followers of Imam (a.s.) were patient on it and were vacillating in state of confusion. Nobody dared to recognise him and help him or to convey something to him.

(Usule Kafi, vol.2, pg. 121, Persian edition)

Hazrat Usman b. Saeed (r.a.) in Baghdad

After the martyrdom of Imam Hasan Askari (a.s.), the first representative of Imam-e-Zaman (a.t.f.s.) came to Baghdad from Samarrah by the order of Imam (a.s.). The reason being that the government vigilance and control in Samarrah was very strict and it had relatively ignored Baghdad. Samarrah was the capital of the Abbasi government. Motamid was appointed as ruler on 12th Rajab, 256 A.H. Till the end of his rule, Samarrah remained the capital. In 279 A.H., the capital was shifted to Baghdad. Till that time Baghdad was the Shiite center. The migration to Baghdad helped Hazrat Usman b. Saeed (r.a.) to keep in touch with the Shias residing in different places. In this way, his activities spread to different areas and were not restricted only to Baghdad. If he was in Samarrah or if Baghdad had been the capital of the Abbasides, then this would

have been very difficult.

(Pazoohashi Piramun , Pg. 130)

His (r.a.) mode of operation

Hazrat Usman b. Saeed (r.a.) had appointed some agents in Baghdad who used to coordinate with the other agents of Iraq and other areas. People met these agents in Baghdad, who collected the wealth and accepted the letters and queries from the Shias and forwarded them to Hazrat Usman b. Saeed (r.a.) and he in turn forwarded the same to Imam (a.s.)

Hajiz bin b. Yazid-e-Washsha, Ahmed b. Ishaaq Ashari, Mohammad b. Ahmad b. Jafar Qattaan, Ahmad b. Ishaaq were initially the representatives of Imam Hasan Askari (a.s.) in Qum, Iran. After the martyrdom of Imam Hasan Askari (a.s.) they returned to Baghdad as helpers of Hazrat Usman b. Saeed (r.a.).

Mohammad b. Ahmad Qattaan had taken up the work of selling clothes so that nobody could cast any doubt on his real purpose. The other agents delivered the letters and wealth wrapped in a cloth to him and he forwarded it to Hazrat Usman b. Saeed (r.a.).

History is replete with such incidents wherein the special representatives employed such ingenious methods to protect Imam (a.t.f.s.) and his Shias. The wealth used to reach Imam (a.t.f.s.) without anybody learning about his (a.t.f.s.) actual abode.

His (r.a.) demise

The duration of his deputyship and the exact date of his demise has not got wide coverage in books of history and traditions. But it is clear that the combined duration of his own deputyship and that of his son - Hazrat Muhammad b. Usman (r.a.) was 45 years.

Janabe Bahrul Uloom (r.a.) has recorded in Taaleqa-e-Rijal that Hazrat Usman b. Saeed (r.a.) expired in 264 A.H. or 265 A.H.

Ali Ghaffarzadeh in his book has narrated from historians and scholars - the death of Hazrat Usman b. Saeed (r.a.) took place before 267 A.H.

(Pazoohashi Piramun, pg. 144)

His grave

He is buried near western Baghdad inside Shaare Maidan in Masjid Zarab.

(Beharul Anwaar, vol. 51, pg. 347)

Today there is market near his grave and one has to pass through several small lanes to reach the grave. Due to this, some visitors (Zaaireen) avoid going for ziyarat. His ziyarat has a lot of merit and it is similar to meeting him when one comes to meet Imam (a.t.f.s.), as he was Imam's (a.t.f.s.) deputy.

Obituary

After the demise of Hazrat Usman b. Saeed (r.a.), Imam (a.t.f.s.) wrote a condolence letter to his son, Muhammad:

"Surely we are from Allah and we will return to Him. We submit ourselves to His command. Your father devoted his entire life to goodness and right till the end he was praiseworthy. May Allah have mercy on him and include him with His friends and the Imams (a.s.). He continuously endeavoured and struggled in the affairs of his Imams (a.s.) till he met Allah, the High, and the Imams (a.s.). May Allah make his face contented

and happy.'

(Beharul Anwaar, vol. 51, pg. 349)
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The False Claimants Of Deputyship of Imam Mahdi (A.S.)

Hitherto we have read about the false claimants of' Mahdaviyat in various articles and more or less we are aware of their lives and times. In the history of Islam some men were such who claimed the 'Special Deputyship' of Imam-e-Zamana (A. S.) but the divine chastisement descended on them in such a way that their names disappeared into the oblivion. But history has neatly preserved their names in its indelible annals, only to expose their mischief for the common masses, so that they may become aware, learn a lesson and may not commit the formidable mistake of claiming the deputyship for themselves.

In Islamic parlance deputyship means 'representation' and deputy means 'representative and plenipotentiary' . Hence the deputy of Imam (A. S.) means that he is an intermediary between the people and Imam (A.S.). This implies that he conveys the message of Imam (A. S.) to the people, refers the questions and problems of the people to Imam (A.S.) and in turn delivers the replies and solutions given by Imam (A.S.) to the people. He is known as 'the Deputy of Imam (A.S.)

The Types Of Deputyship:

There are two types of Deputyship:

(1) Special Deputyship and

(2) General Deputyship.

Special Deputyship purports that some person is appointed as a deputy of Imam (A.S.), directly by Imam (A.S.) himself with his name. Then this person is the special deputy of Imam (A.S.). He is given the right to contact Imam (A. S.) directly whenever he deems fit or whenever they were faced with an unsolvable problem or some calamity befell them. The series of special deputyship continued upto 329 A.H.

This era, where special deputies met Imam-e-Zamana (A.S.) directly is known as Minor Occultation (Ghaibat-e-Sughra). The period since 329 A.H. upto this date and uptill the reappearance of Imam Mahdi (A.S.) is called The Major Occultation (Ghaibat-e-Kubra). Those scholars who are executing their tasks as deputies of Imam-e-Zamana (A.S.).

in this era, are known as 'General Deputies' of lmam (A.S.). Particularly those highly learned jurists (Marjae-Taqleed) are 'General Deputies' of lmam (A.S.) then whosoever claims special deputyship in Ghaibat-e-Kubra is a blatant liar. Although the special deputyship was assigned by Imam (A. S.), but of course it was approved by Allah and since this status was regarded as very sublime and high and hence some wayward, greedy, wanton, power-crazy and naive persons who wanted to enjoy the privileges of this position claimed special deputyship.

Allah disgraced and defamed them by unmasking their true faces. In this article we shall briefly mention the life-sketch of such imposters, who mendaciously claimed the special deputyship and were declared as apostates forever. As the list of false claimants of Mahdaviyat is long in history, so is the list of false claimants of special deputyship.

The Special Deputies and Intermediaries:

Since the special deputies were an intermediary between the common populace and Imam (A.S.) and conveyed the messages and solutions to the problems from Imam (A. S.) to the people. Hence even these false claimants also claimed to be intermediaries and consequently a whole lot of naive people rallied around them. Shaikh Mufid (A.R.) and Shaikh Tusi (A.R.) in their respective books 'Al-Ghaibat', Saved Mohsin Jabal Aameli in his book 'Ayanush Shia' and Allama Majlisi in his book 'Beharul Anwar' have recorded the life-history of some of the false claimants of special deputyship. A few of those imposters are mentioned over here:-

l - Abu Mohammed Hasan Shariee.

He was the first person to claim the special deputyship. He was regarded as the companion oflmam Ali Naqi (A.S.) and Imam Hasan Askari (A.S.) during their respective times. Though he claimed the most coveted post but was not benefitted to the least because he desired for such a position which was already decided by Allah andHis Prophet. This infamy and ignominy became his lot. Imam (A.S.) cursed him in his Epistle and Shias were told to keep aloof from him thus his infidelity was disclosed and his fate was sealed. (Ayanush-Shia, Persian Translation Vol. 4 pg. 59, Beharul-Anwar Vol. 5 pg. 367)

There is also a sect named after Shariee by the name of Shuraiyye. They are considered as Ghulaat (extremists) and Hululiye (believers in incarnation).

(Khandaane-Nauhakhti by Abhas Iqhal pg. 235)

2 - Mohammed bin Naseer Numairi:

He claimed deputyship in the tenure of the second special deputy Mohammed bin Usman, In short, he claimed for the position of Janab Mohammed bin Usman Amri but because of his apostasy and paganistic claim Allah the Almighty disgraced . him. Mohammed bin Usman Amri also cursed him. When he learnt of this he went to the house of Amri for apology but was not allowed to enter the house. He not only claimed the deputyship but also claimed for prophet hood. He was also one of the extremists, was convinced of the divinity of Imam Hadi (A.S.) and posed as a Prophet sent by him. Unfortunately some persons gathered around him too and a new sect came into existence by the name of 'Numairiyyah.

He opined that marriage was permitted with 'Mahram' (those ladies with whom Islam has forbidden the marriage viz. mother, sister, daughter, grandmother, granddaughters, nieces, aunts, etc.) also considered homosexuality as permissible. Mohammed bin Musa Hasan bin Furaat promoted his religion. When he grew old, his tongue was literally tied and hardly he could speak anything. When people inquired of him about his successor. He grumbled: "Ahmed", Nobody could understand anything and as a result his followers were divided into three groups. A group followed his son Ahmed, while another went after Ahmed bin Mohammed bin Musa Hasan bin Faraat and the third group made Ahmed bin Abil Husain bin Bashr their leader.

(Ayaniish Shia, Persian translation, pg. 959-60, Behar, vol. 51, pg. 267)

3 - Abu Tahir Mohammed bin Ali bin Hilal:

Abu Tahir was enumerated among the companions of Imam Hasan Askari (A.S.). But he denied the deputyship of Mohammed bin Usman Amri and claimed the same for himself. It is reported that he was having some 'Sahme Imam' with himself which he did not give to Mohammed bin Usman Amri and claimed the deputyship for himself. The Shias rebuked and lambasted him and later an Epistle came foreboding his fate of destruction. (Al Ghaibat-Tusi, pg. 260)

4 - Husain bin Mansure Hallaj:

He was a Bezai Sufi and wanted to preach his ideals in the centers of Shias like Qum and Baghdad, which were prominent in the time of Ghaibate-Sughra. Thus to achieve his end he extensively traveled in Shia cities and made some followers. When he reached Qum and while during the course of meeting with Shia Scholars he introduced himself as a special deputy, he was condemned severely and had to flee from Qum.

Infact Hallaj harboured animosity towards the clan of Naubakhti and when in the year 305 A.H., Janab Abul Qasim Husain bin Rauh Naubakhti became the third special deputy then in order to give vent to his enmity he claimed the deputyship of Imam (A.S.). Hallaj was very cunning and crafty. He planned to win over Abu Sahl Ismaile-Naubakhti who was himself an honored elder, a pragmatic scholar and an influential statesman. He wielded a tre­mendous clout among the masses and in the court. Hallaj knew that if he would convert then a big chunk of people will come under his command.

Thus he wrote to Abu Sahl: "I am a deputy of Sahebuz Zaman (A. S.) and am instructed by his honored self to write to you and whatever Imam (A.S.) has decided. I should aid and assist you so that you may believe in him and may not grope into doubt and skepticism." Abu Sahl was intelligent enough to read between the lines. Hence he gave a quixotic reply. "I have heard a lot about your miraculous abilities and hence I seek a solution from you for a minor problem of mine.

I am in love with my maid and many of her clan-men are under my influence. But the problem is that I cannot express my love to her because on any Friday if I miss to dye my mane then perchance my old age will be revealed and she will dump me for good. This is the only problem which is constantly harassing me, I wish if I could get rid of this problem. If you could turn my grey hair into black then I will accept your invitation wholeheartedly. I will be convinced of your beliefs and moreover I will preach your ideology." When Hallaj read this shrewd reply of Abu Sahl, he understood that he could not achieve his aim and thus was disappointed from Abu Sahl. Abu Sahl scoffed at his apostasy and disbelief and castigated him to an immeasurable extent.

(Khandane-Nauhakhfi hy Ahbas Iqbal, pg. Ill to 114 quoted from Ghaihat, pg. 261 & 262, Shaikh Tnsi and Fehriste Tusi.pg. 233)

5 - Abu Jafar Mohammad bin Ali Shalmaghani: He was popularly known as Ibn Abil Azaqir. He was very much revered among Bani Bastaam for Husain bin Rauh Naubakhti, the third deputy himself has accorded honor to him, because initially Shalmaghani was a genuine believer and had written a lot many books based on Shia beliefs. The books were accumulated and approved by Hussain bin Rauh Naubakhti. He was astrayed from the right path when Hussain bin Rauh Naubakhti went in reclusion for awhile. In this period Hussain bin Rauh made him his deputy so that he may serve as a link between the masses and Hussain bin Ruh. His aberrations began inZilhajj of 312 A.H. and in the same year an Epistle was received from Imam (A.S.) cursing him to the core. (Khandane-Naubakhti pg. 418)

Whatever paganistic ideas and falsehood he was spreading among Bani Bastaan he was ascribing the same towards Hussain bin Ruh. When Hussain bin Rauh got this intelligence, he immediately wrote to Bani Bastaan to curse Shalmaghani and drive him off. But Bani Bastaan did not react because somehow Shalmaghani convinced them that because he had exposed Hussain bin Rauh hence he has written such a letter against me.

He also added that it is such a closely-guarded secret that its truth will not be grasped except by the Ulul-Azm Prophets or Great Angels or those believers whose faith has been tested. When Hussain bin Ruh learnt of such mendacious statements of Shalmaghani he again wrote to Bani Bastaan to curse him and remain aloof from him. When Bani Bastaan showed this letter to Shalmaghani, he started weeping and wailing and said, "The meaning of Hussain bin Ruh's words are profound the depth of which could not be understood. As he had written curse (La'nat) upon mewhich implies'distancing from thewrath of Allah' and not from mercy of Allah. Nowlhave recognized my actual position." But when this crocodi Ie tears could not affect Bani Bastaan then he started dabbing his face with sand and started expressing remorse over himself in these words:

"Alas! If only you would have kept this secret.' When the people did not trust him anymore. He maintained a stiff silence for a while and then declared that the spirit of Holy Prophet (S.A.) had incarnated into Mohammad bin Usman Amri, the spirit of Hazrat Ali (A.S.) has entered into Hussain bin Ruhand the spirit of Fatema Zahra(S.A.)has incarnated into Umme Kulsum, the daughter of Mohammad bin Usman Amri. When Hussain bin Ruh heard of this he remarked that: "All such talks of Shalmaghani arepure infidelity and apostasy. He wants to attract the people towards himself so that next he can claim of Divinity and say that Allah, he Almighty has entered into his body." The Epistle which was received from Imam-e-Zamana (A.S.) in 312 A.H. stated that:

"May Allah bestow on you recognition of goodness, prolong your life, make you aware of all goodnesses. May you end be on righteousness and your intentions be sincere. May Allah provide your all brethren with desire of doing good. Well, Mohammad bin Ali known as Shalmaghani has turned apostate and deserted Islam. He is a heretic who ascribed falsehood to Allah. He has committed a major sin of calumny." (Ghaibat, Shaikh Tusi,pg. 253 and BeharulAnwar.Vol.51/ 380) No sooner this Epistle was received the Imamiyyah Scholars of Baghdad dumped Shalmaghani. He was cursed and condemned in every gathering. When he saw this, he approached some Shia veteran scholars and implored them from arranging a meeting with Hussain bin Ruh. He proposed that it fire descended from the skies and it does not engulf Hussain bin Ruh in itself then he is on the right path otherwise my claim is genuine. When the Abbaside Caliph Razi Billah heard this proposition he passed the orders for slaying Shalmaghani. Thus in 323 A.H. he met his end.

(Ayanush Shia (Persian), Kifab al ImamMahdi al Muntazar, pg. 63)

6 - Abu Bakr Mohammad bin Ahmad bin Usman Baghdad!:

He was a nephew of Mohammad bin Usman Amri, the second deputy of Imam (A.S.). He claimed the special deputyship and was consequently cursed by Imam (A.S.) through his Epistle.

7 - Ahmed bin Helal Karkhi: He was enumerated amongst the companions of Imam Hasan Askari (A.S.). He rejected the deputyship of Mohammad bin Usman. Imam (A.S.) has cursed him in his Epistle.

The Conclusion: When the lives of these false claimants are observed closely then it can be inferred thatthe majority of these imposters were once among the companions if Imam (A.S.) but at the last moments of their life they were deprived of the love of Ahlebait(A.S.).

But Why? Only because they yearned for power, and position and their craziness so increased that they turned away from the righteous representatives of Imam-e-Zamana (A.S.) and claimed the special deputyship for themselves. It was here that their intellect deserted them and their yearning for position sealed their fates eter­nally.
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The underground activities of the twelfth Imam as seen in the actions of the Safirs

1. A Brief Study of the Wikala Before the Twelfth Imam

The Imams faced a critical situation whic was brought about by the Abbasids which forced the Imams to search for a new means to communicate with the members of their congregation. The Imamit e sources indicate that the sixth Imam al-Sadiq was the first Imam to employ an underground system of communication (al-Tanzim al-Sirri) among his community.1

The main purpose of the Wikala was to collect the khums, the zakat, and other kinds of alms for the Imam from his followers. Although the Wikala may have had other purposes at that time, the sources rarely record them. Al-Sadiq directed the activities of the organization with such care that the Abbasids were not aware of its existence. As part of his prudent fear (al-Taqiyya), he used to ask some of his followers to carry out certain tasks for the organization without informing them that they were in fact his agents. Al-Tusi reports that Nasr b. Qabus al-Lakhmi spent twenty years working as an agent (wakil) for al-Sadiq, without knowing that he had actually been appointed as one.

Al-Sadiq's most important agent in Iraq was Abd al-Rahman b al-Hajjaj, who continued in this office until his death, after the time of the eighth Imam al-Rida.2 Mu'alla b. Khunays was al-Sadiq's agent in Media. In 133/750 he was arrested by the Abbasids and sentenced to death because he refused to reveal the name of the Imamite propagandists.3

Despite the difficulties which faced the Wikala in its early stages, the areas covered by the agents and their training were extended during the time of al-Kazim as activities were intensified. The rite of pilgrimage was used as a means to communicate with each other. Al-Kazim's agent in Egypt was Uthman b. Isa al-Rawwasi.4 He also had agents in numerous other places, such as Hayyan al-Sarraj in Kufa, Muhammad b. Abi Umayr in Baghdad, and Yunis b. Ya'qub Al-Bajli in Medina.5 Al-Mas'udi's report suggests that all the agents received their instructions from Abd al-Rahman b. al-Hajjaj, who was then resident in Baghdad.6

The agents faced another campaign of arrests in 179/795 instigated by the caliph al-Rashid. It caused the Imamite organization considerable damage. The agent in Baghdad, Muhammad b. Abi Umayr, was arrested and tortured in the unfulfilled hope that he would reveal the names and location of al-Kazim's followers, while his sister was put in jail for four years.7 Another agent, 'Ali b. Yaqtin, who used to send money and letters to the Imam through an individual called Isma'il b. Salam, was also arrested and spent the rest of his life in prison.8 According to the Imamite sources the campaign of arrests led to the arrest of al-Kazim himself and to his death in prison.9 sixty other 'Alids also died under torture in prison.10

After the death of al-Kazim the members of the Imamite organization found themselves faced wit an internal theological and political question involving the doctrine of al-Qa'im al-Mahdi and his occultation. Al-Kazim's agents, such as al-Rawwasi in Egypt, Ziyad al-Qindi in Baghdad, 'Ali b. Abi Hamza and Hayyan al-Sarraj in Kufa, and al-Hasan b. Qayama in Wasit, had received many traditions attributed to al-Sadiq concerning al-Qa'im al-Mahdi and his occultation, but these traditions did not explicitly state his identity.11 Perhaps for this reason, they applied these traditions to the seventh Imam al-Kazim by denying his death and contending that he was al-Qa'im al-Mahdi, but that he had gone into occultation.12 Consequently, they rejected the Imamate of his son al-Rida and split into a new group called the Waqifa, using the money of the organization to their own ends. As a result al-Rida lost a considerable number of trained agents and over 100,000 dinars.13 Between the Years 183-202/799-817 al-Rida managed to solve this problem at least partially by clarifying to the members of the Waqifa the true nature of al-Qa'im al-Mahdi, as transmitted on the authority of the previous Imams. According to al-Kashashi, he seems to have been able to persuade some of the members of the Waqifa, like al-Rawwasi and his followers to recognize his Imamate.14

Meanwhile the role of the Wikala was expanded to embrace the new needs and tasks of the congregation. Al-Rida's agents were 'Abd al-'Aziz b. al-Muhtadi in Qumm,15 Safwan b. Yahya in Kufa,16 'Abd Allah b. Jandab and 'Abd al-Rahman b. al-Hajjaj in Baghdad,17 Along with another eighty agents 'Abd al-Rahman b. al-Hajjaj controlled the leadership of the organization through the time of the ninth Imam, al-Jawad,18 who achieved considerable success in protecting the organization from new schisms. Moreover the tactics of his agents developed in new directions especially in widening the sphere of al-Taqiyya (prudent fear) by allowing some of his partisans to participate in the administration and the army of the 'abbasids.19

During the long Imamate of the tenth Imam, al-Hadi (220-254/835-868) new trends emerged amongst the Imamites due to historical circumstances, trends which were later to play a dangerous role during the time of the twelfth Imam.

As we pointed out above (Ch. II, pp 48-53), al-Mutawakkil practiced the policy of al-Ma'mun, who had made al-Rida and his son al-Jawad join his courtiers so that their links with their partisans could be restricted and closely watched. Al-Mutawakkil did the same with al-Hadi. In 233/874 he summoned him from Medina to Samarra, where he spent the rest of his life.20 The absence of direct contact between the Imam and his followers led to an increase in the religious and political role of the Wikala, so that the agents of the Imam gained more authority in running its affairs. Gradually the leadership of the Wikala became the only authority which could determine and prove the legitimacy of the new Imam. For example the ninth Imam, al-Jawad, gave hiss testament concerning his successor to his chief agent Muhammad b. al-Faraj. He told him that in case he should die, he should take his orders from al-Hadi.21 When al-Jawad died in 220/835 the prominent leaders of the organization held a secret meeting at the house of Muhammad b. al-Faraj to determine the next Imam, who was proved to be al-Hadi.22

The agents of the Imam gradually gained a great deal of experience in organizing their partisans into separate units. Several reports suggest that the agents divided their followers into four separate groups according to area. The first included Baghdad, Mada'in, Sawad and Kufa, the second Basra and al-Ahwaz, the third Qumm and Hamadan, and the fourth the Hijaz, Yemen and Egypt. Each area was entrusted to an independent agent, beneath whom many local agents were appointed. The workings of this system can be observed in letters of instruction attributed to al-Hadi concerning the organization's administration. It is reported that he sent a letter in 232/874 to his local agent, 'Ali b. Bilal, saying:

"I have substituted Abu 'Ali b. Rashid for 'Ali b. al-Husayn b. 'Abd Rabba. I have entrusted him with this post since he is sufficiently qualified so that no one can take precedence over him. he has been informed that you are the chief (shaykh) of your own area, since I wished to invest you with that area. However, you have to follow him and hand all the revenues to collect over to him."

In a letter to his agents in Baghdad, Mada'in and Kufa, al-Hadi wrote,

"O Ayyub b. Nuh, I am commanding you to cut off relations between yourself and Abu 'Ali. Both of you should engage yourselves with what you have been entrusted and ordered to do in your areas. If you do so you should be able to manage your affairs without consulting me O Ayyub, I am ordering you neither to receive anything from the people of Baghdad and Mada'in, nor to give anyone amongst them permission to contact me. If anyone brings you revenue from outside your area, order him to send it to the agent of his own area. O Abu 'Ali, I am ordering you to follow what I have ordered Ayyub."23

This system saved the organization from otherwise inevitable damage after the harsh attack of al-Mutawakkil upon its underground political cells in 235/850. In the same way it was save from the attack of al-Musta'in in 248/862.

It should be noted that during the time of the tenth and eleventh Imams, the leadership of the organization in the four areas, was monopolized by a few individuals. Their tasks later fell to their descendants and remained under their control during the shorter occultation of the twelfth Imam. For example, 'Ali b. Mazyar was the agent of al-Jawad and al-Hadi in al-Ahwaz 24 , while his son were the agent of the twelfth Imam in the same region.25 Ibrahim b. Muhammad al-Hamadani was the agent of al-Hadi in Hamadan,26 While his offspring inherited this post from father to son until the time of the twelfth Imam.27 Another agent was Isma'il b. Ishaq b. Nawbakht,28 Whose family later directed the members of the organization in Baghdad, While one of his relatives, al-Husayn b. Ruh, became the third safir or "representative" of the twelfth Imam.

Among the agents, the most important was 'Uthman b. Sa'id al- 'Umari, who, as we shall see, was brought up under the auspices of the tenth Imam, al-Hadi. He made him first his own agent and agent of his son, Imam al- 'Askari. After the death of the later 'Uthman controlled the whole leadership of the organization as the first representative of the twelfth Imam, and his son Muhammad later succeeded him to the post, as the second safir.

The fact that the Imam's activities were underground made it easy for certain people to claim falsely to be the representatives of al-Hadi and al-'Askari, and thus to collect money from the Imamites. It seems that the practice was carried out by the extremists (al-Ghulat) and increased throughout the time of the twelfth Imam at the expense of his rightful agnets.29

2. The Main functions of the wikala

For the Twelver Imamites the series of Imams ends with the twelfth Imam, who, from the death of his father in 260/874 up to the year 329-940-1, is believed to have lived in occultation. According to al-Nu'mani this period was called the "Short occultation," al-Ghayba al-Qasira,30 and according to later scholars the minor occultation, al-Ghayba al-sughra.31 It was of decisive importance for the organization and the internal evolution of the congregation. During it the twelfth Imam is considered to have pursued his activities from behind the scenes and to have led his followers by means of four specially chosen representatives. These were called sufara (sin. safir) or "ambassadors." The first was 'Uthman b. Sa'id al-'Umari, the second his on Muhammad, the third al-Husayn b. Ruh al-the second his son Muhammad, the third al-Husayn b. Ruh al-Nawbakhti and the fourth 'Ali b. Muhammad al-Summari.

A critical study of the history of this period (260-329/874-941) reveals that the main function of the safirs was to implement certain tasks previously undertaken by the Imams so as to save him from the political pressure of the 'Abbasids. His predecessors had suffered this pressure since the time of al-Ma'mun, especially since it was widely accepted among the Imamites of that period that the twelfth Imam would be al-Qa'im bi-I-Amr li-Izalat al-Duwal, that is, "he who is to be in charge of eliminating the governments (of the oppressors by militant means)."32

One of the ambassadors' tasks was to draw complete darkness over the name of the Imam and his whereabouts, not only as regards his foes, but even as regards his followers. Simultaneously the safir had to prove the existence of the Imam to his reliable adherents. This statement can be illustrated by a report of al-Kulayni. 'Abd Allah b. Ja'far al-Himyari once asked the first safir whether or not he had seen the successor of the eleventh Imam. Al'Umari, the safir, confirmed that he had seen him. but he added that people were forbidden to ask about his name, because if the government discovered his name they would certainly try to arrest him.33 In this way the first safir led the court of the caliph, al-Mu'tamid, to think that the eleventh Imam had died without a successor.34 According to al-Kulayni's report, the conclusion reached by the 'Abbasids seems to have released the Imamites from the humiliation which they had suffered throughout the time of the previous Imams. The agents of the twelfth Imam began to carry out their activities without being afraid of the authorities, since they were sure of the non-existence of the twelfth Imam, and thus did not bother to investigate the Imamite's activities.35

The activities of the safirs also aimed at protecting the congregation from any more schisms by proving the authenticity of the Imamate of al-'Askari's son. Towards this aim they employed those sayings of the Prophet and the Imams which indicate that the series of Imams will end with the twelfth, who would ten go into occultation.36 The four safirs carried out another task in the name of the Imam. They received and collected the taxes which the Imamites had previously paid to their Imams. According to the Imamite sources all the safirs performed miracles before receiving the money so that their adherents would believe in their legitimacy. According to the Imamite belief, whoever proclaimed himself a safir and did not work miracles had lied about the Imam and was driven out of the organization.37

The Tawqi'at (written and signed answers or pronouncements) attributed to the twelfth Imam indicate that he neither gave any statement to elucidate his attitude towards the political and economic situation of his time, nor ordered his followers to implicate themselves in an open political struggle with their rivals, the 'Abbasids. In fact, it is reasonable to agree with Muhammad al-Sadr that by acting in this manner the Imam enabled his partisans to pursue their activities without attracting the attention of the 'Abbasids by statements criticizing their rule.38 Moreover it seems most likely that in following this policy the Imam wanted his agents and propagandists to concentrate their efforts upon strengthening the size and quality of their party, until it developed its political means and ideology to a degree which might enable it to put its goal into action. but the involvement of the agents in an immediate political struggle would have taken place at the expense of an increase in the size and the development of the ideological and political basis of the organization.

3. The Early Career of Uthman b. Sa'id

Most of the Imamite information concerning the activities of the four safirs is attributed to al-Tusi in his word al-Ghayba. The latter depended mainly on two early missing works, that is, Kitab fi Akhbar Abi 'amr wa Abi Ja'far al-'Umariyyayn by Ibn Barina al-Katib, the son of the granddaughter of the second safir, and Kitab Akhbar al-Wakila al-'Arba a by Ahmad b. Nuh,39 Unfortunately, the work of al-Tusi and other works give very few details concerning the background to the career of the first safir. We know that the latter was Abu 'Amr 'Uthman b. Sa'id al-Umari from the tribe of Asad. Javad 'Ali, whose opinion was followed by Rajkowki, thought that the grandfather of 'Uthman was 'Amr b. Hurayth al-Sayrafi al-Kufi, a well-known Shi'ite from Kufa who belonged to Banu Asad. According to Javed 'Ali, since both belonged to the same tribe, both are known by the epithet al-asadi.40 But this cannot be accepted because there is no explicit evidence leading one to link the lineage of the two individuals. Nothing is known about the safir nor of his position in the congregation. Moreover, the year of his birth and the details of is youth have not been handed down.

It is said that at the age of eleven 'Uthman b. Sa'id was contracted to become a servant in the house of the ninth Imam, al-Jawad, and that he never lift his service. Later he became his gate-keeper and chamberlain. As the Imam's "right hand", he enjoyed his entire confidence and was entrusted with the execution of all his commissions.41 'Uthman b. sa'id occupied this same position of trust throughout the lifetime of al-Hadi, the tenth Imam42, who was watched carefully and suspiciously by the government of the day, so that he even avoided speaking with the individual members of the community. For this reason, al-Hadi presented 'Uthman to those who found it difficult to counter suit him directly. He told tem that 'Uthman was his trusted associate and a man of honour, and that whatever he did was done in the Imam's name.43 Furthermore, al-Kashshi's account indicates that during the last ten years of the time of al-Hadi, the leadership of the underground organization (al-Wikala) was in 'Uthman's hands. He organized its internal affairs and systematized the relations between the centre of the organization and its branches in the remote provinces. When the agent, 'Ali b. 'Amr, came to Samarra from Qazwin with money and contacted Faris b. Hatim, without knowing that the latter had been cursed by the Imam in 250/864, 'Uthman quietly moved his lieutenants to save the money and prevented 'Ali b. 'Amr from having contact with Faris b. Hatim.44

'Uthman continued to hold this position of trust under the eleventh Imam al-Askari, who appointed him using the same words as had his father. It is reported that al-Askari, who appointed him using the same words as had his father. It is reported that al-'Askari had only informed a few of his followers that 'Uthman b. Sa 'id was his agent. However, at one point a group of Yemenite Shiites brought money to al-'Askari, and he revealed to them that 'Uthman was his agent and that his son, Muhammad, would be the agent of the twelfth Imam, al-Mahdi.45 According to another narration al-'Askari presented his successor to forty reliable Shi'ites, such as al-hasan b. Ayyub, 'Ali b. Bilal, Ahmad b. Hilal, and 'Uthman b. Sa'id. He informed them that they would not see him again and commanded them to obey 'Uthman during the concealment of the twelfth Imam, because he would be his representative.46 Moreover, during the last illness of the eleventh Imam, 'Uthman looked after him and cared for him. According to al-Tusi, he performed the last rites for the dead man, washed the corpse, wrapped him in his shroud and buried him. For the Imamites these are the unmistakable signs that 'Uthman was the rightful representative safir of the hidden Imam. They contended that 'Uthman did all this on the orders of al-'Askari.47

4. The Career of the First Safir

The first safir managed to satisfy the prominent Imamites who were already members of the organization that the twelfth Imam was in a state of occultation and thus safe from his enemies, while also convincing them that he was the rightful representative of the Imam.

It appears that his occupation of the leadership of the organization during the time of the tenth and the eleventh Imams encouraged the agents to accept his claim and follow his instructions, without asking him to show a miracle or proof.48 However, the ordinary Imamites, who had nothing to do with the organization, were confused by the occultation of the Imam and, as has been noted,49 held different views concerning the twelfth Imam's successor. Many Imamites refused to pay the khums to 'Uthman b. Sa'id unless he showed, by means of a miracle, that he had been rightfully appointed by the twelfth Imam. This is illustrated by a narrative of al-Kulayni attributed to Sa'd al-Ash'ari al-Qummi:

"Al-Hasan b. al-Nadr, Abu al-Saddam and a number of others spoke together after the death of Abu Muhammad (the eleventh Imam) about the agents and decided to search for the new Imam. Al-Hasan b. Nadr came to Abu al-Saddam said to him, 'I desire to make the pilgrimage.' Abu al-Saddam said to him, 'Delay it this year.' Al-Hasan b. al-Nadr said to him, 'I am frightened by my dreams, so I must go.' He made Ahmad b. Ya'la b. Hammad his executor. The latter had devoted some money to the Imam, Hearing of al-Hasan's decision, he gave the money to al-Hasan and commanded him not to hand anything over without proof. "

Al-Hasan said, "When I arrived at Baghdad I rented a house. Thereafter an agent brought me clothes and money and entrusted them to me. I said to him, "What is this?" He said to me, "It is what you see." Then another one brought similar goods, and a third one until they filled the house. Afterwards Ahmad b. Ishaq (the assistant of the safir) brought me all the goods he had. Thus I became confused. But later I received a message from al-Rajul (the Imam), peace be upon him, ordering me to take the goods to al-'Askar (Samarra) When I arrived there I received a messaged ordering me to bring the goods (to him). So I loaded them in the baskets of the carriers. When I reached the corridor of his house, I found a black slave standing there. He asked me, "Are you al-Hasan b. al-Nadr?" I said, "Yeas." He replied, "Enter." So I entered the house, and then I entered an apartment, where I emptied the baskets of the carriers There was a curtain leading to another apartment. Someone called me from behind it, "O al-Hasan b. al-Nadr, praise Allah for His grace is upon you, and do not doubt, for Satan would be pleased if you waver." Thereafter he sent out two garments for me and said, "Take them, because you will need them." So I took them and went out.'"

Sa'd al-Ash'ari reports that al-Hasan b. al-Nadr departed and died in the month of Ramadan, and the two garments were used as his shroud.50

This event was a clear proof to al-Hasan, because both his name and his doubts concerning the validity of the agents' activities had been revealed to him. Moreover, according to Sa'd al-Ash'ari, the two garments which al-Hasan had received were a prediction of his death, which occurred a month later. If one studies carefully the circumstances surrounding al-Hasan b. al-Nadr from the time of his decision to investigate the activities of the agents until his death, one can surmise that the agents arranged them so as to remove his doubts. They would have done so because al-hasan b. al-Nadr was prominent amongst the Imamites of Qumm,51 and his doubts might have affected the Imamites of his area. So perhaps the agents of Qumm informed the safir in Baghdad about his arrival there. This can be understood from the act of Ahmad b. Ishaq and the other agents who brought the clothes to al-Hasan's house and later sent him a letter ordering him to send the goods to Samarra. There, it is reported, he met the Imam, who confirmed for him the validity of the agent's activities. One can discover from this example and many others not quoted here 52 the means used by the safir to remove the doubts and confusion of the Imamites brought about by the concealment of their Imam, and to make them obey his instructions. As has already been indicated the safir forbade his partisans to ask about the name of the Imam. Perhaps, their silence along with al-'Askari's last will in which he bequeathed his endowments to his mother and placed her in charge of his affair without referring to his successor,53 encouraged the authorities to believe that the Imamites no longer had an Imam and, therefore, that any Imamite activities were useless. In doing so the safir gained a certain freedom to have communication with the twelfth Imam and his followers. This is illustrated by a statement attributed to the safir:

"The caliph thinks that Abu Muhammad (al-'Askari), peace be upon him, died childless. Thus his estate was divided and given to someone, who had no right in the estate but he (the twelfth Imam) kept quiet. These are his agents carrying out their activities without being afraid that someone would stop them for investigation. If the (Imam's) name is identified, the (authorities) would start searching for (his whereabouts). So, by Allah, do not ask about his name."54

The belief that al-'Askari had no successor was circulated among some Sunni scholars, such as Abu al-Qasim al-Balkhi (died around 300/912). In his account of the Imamite doctrine, he states, "In our time al-Hasan b. 'Ali died and had no son. Therefore they (the Imamites) became confused."55 Gradually this belief was so disseminated among the non-Imamite circles that leading Sunni scholars such as Ibn Hazm (d. 456/1063) and al-Shahristani (d. 548/1153) were encouraged to view it as a matter of fact.56 Later al-Dhahabi believed that al-'Askari left a son but he disappeared when he was nine years old or less in 265/878, when he entered a cellar (sardab) in Samarra and was not seen again.57 In other words the twelfth Imam died during the lifetime of the first safir. But al-Dhahabi is a later historian, since he died in 748/1347. Moreover he does not give the source of his narration, nor does he state explicitly how al-'Askari's son died even though he presents his information concerning the concealment of the twelfth Imam in the list of people who died in 265/878 to give the impression that he had passed a way in that year. The earliest report concerning the occultation of al-'Askari's son in the cellar is given by al-kanji, who died in 658/1260, but he also does not mention the source of his information.58 It is therefore most likely that al-Dhahabi based his report upon a belief common among the Imamite masses, that the twelfth Imam had hidden himself in the cellar of his house. this belief spread after the fifth/eleventh century and later became popular among certain scholars, such as Ibn Khaldun.59

Moreover, several reports in the early Imamite sources refute al-Dhahabi's narration and prove that the twelfth Imam was alive after 265/878. Al-Tusi mentions that many of the Imamites received written answers to their letters from the Imam in the same hand-writing as in the letters they used to receive during the lifetime of the first safir,60 and al-Saduq lists thirteen agents and forty-six ordinary Imamites from numerous cities who claimed to have seen the twelfth Imam both during and after the time of the first safir.61

From this it is clear that al-Dhahabi's report is based on popular belief rather than upon sound historical facts. So it would be foolish to give credence to his claims concerning the death and occultation of the twelfth Imam.

5. The Opposition to the First Safir

As has been note the occultation of the Imam resulted in the gradual expansion of the role of the safir. However it also made it easier for a pretender to the deputyship (al-sifara or al-niyaba) to practice his activities among the Imamites at the expense of the Imam's rightful representative. As we have seen this was practiced mainly throughout the period of the short occultation by the extremists (al-Ghulat). That they were extremists is indicated by a number of factors. Firstly, the claimant to the sifara believed in the incarnation of God (hulul),62 Most of the claimants to the sifara from the time of al-Hasan al-Shari'i up until al-Shalmaghani claimed first that they were the agents of the Imam. Then when the Imam excommunicated them, they called people on their own account. Extremists had claimed to be the Imam's representative even before the occultation of the twelfth Imam, but with a slight difference. The claimant would first announce that he was the Gate (Bab) of the Imam, and then claim that he was a prophet. Al-Kashshi mentions many extremists who did so, such as Muhammad b. Furat, al-Qasim al-Yaqtini and 'Ali b. Haska.63

The third factor indicating that the claimants were extremist is that certain links existed between the extremists active during the time of the tenth and eleventh Imams and the claimants who lived during the time of the short occultation. According to al-Kashshi, 'Ali b. Haska was the teacher of Muhammad b. Musa al-Shari'i, al-Qasim al-Yaqtini and al-Hasan b. Muhammad b. Baba.64 The last of these was a close follower of Muhammad b. Nusayr, who led the extremists tread during the time of the eleventh Imam, and then claimed that he was the agent of the twelfth Imam.65 Moreover, Ibn Nusayr was supported by some of Banu Furat, the descendants of the extremist Muhammad b. Furat.66 According to al-Tusi, Abu Muhammad al-Hasan al-Shari'i 67 was the first to claim falsely to be the Imam's representative during the short occultation, but the Imamites cursed him and refused to accept him. Then the twelfth Imam issued a Tawqi', in which he excommunicated al-Shari'i and announced the falseness of his claim.68 Although al-Shari'i did not achieve immediate success, his following grew in strength and eventually he formed a strong threat to the leadership of the second safir.

6. The Imam's Wikala During the Time of the First Safir

The main problem facing any historian dealing with the period of the short occultation is that most of the activities of the twelfth Imam and his representatives were carried out underground. Perhaps for this reason, the Imamite scholars such as al-Kulayni, 'Abd Allah b. Ja'far al-Himyari, Sa'd al-Ash'ari and al-Hasan b. Musa al-Nawbakhti rarely mention the names of the Imam's agents, or refer to their activities or links with each other: However, they do refer to those of their activities which did not attract the attention of the authorities. Therefore, the historical information concerning the underground activities of the agents is to be found scattered throughout the theological and heresiographical works much more than in the histories. Because of the nature of these works the historical information has taken on a heresiographical form. In addition, both questions asked by the Shi'ites and answers of the twelfth Imam and his safirs were collected during his time, but unfortunately, most of them have been lost. Only a few are extant, especially in works dealing with the concealment (Ghayba). For example the second safir Abu Ja'far Muhammad b. 'Uthman, collected the pronouncements of his father, but his collection is not extant. However, many anecdotes which assist us in discovering the links among the Imam's agents and the nature of their activities have been recorded.

6.1 Iraq: The Centre of the Wikala

After the death of the eleventh Imam, the first safir had not the slightest reason to remain in Samarra, which was then the capital and the headquarters of the troops of the 'Abbasid dynasty, which had opposed the Imams from the very beginning. Perhaps for this reason, 'Uthman b. Sa'id wanted to carry out the activities of the organization beyond the surveillance of the authorities in the capital. Therefore he moved to Baghdad, where he made the area of al-Karkh, which was inhabited by Shi'ites, the centre for the leadership of the organization.69 A part of 'Uthman's prudent fear (al-Taqiyya) was to evade the investigation of the regime by not involving himself in any open political or religious arguments. He also disguised himself as a butter-seller (samman) and, used to bring money to the Imam in a butter-sack. Consequently he acquired the nickname al-Zayyar al-Samman.70 Al-Kashshi reports that his name was Hafs b. 'Amr al-'Umari,71 which may have been a pseudonym he used when he held underground meetings with other agents.

It has been noted that the twelfth Imam was sent by his father to Medina in 259/873. However, the first safir made Baghdad the centre of the organization. He followed the traditional geographical divisions of the Islamic provinces in organizing the underground political units (cells) of the organization. Nevertheless he took into consideration the size of each factional unit, the distance of each area from the capital, and its situation on the main roads.

According to al-Kashshi, 'Uthman b. Sa'id was the head of the Wikala from the time of the eleventh Imam, in the sense that all the revenue sent by the adherents to the Imam through his agents was given in the end of 'Uthman, who in turn handed it over to the Imam.72 Many agents were situated below the safir in the ranks of the organization in Baghdad and in the other cities of Iraq, such as Hajiz b. Yazid al-Washsha', Ahmad b. Ishaq al-Ash'ari and Muhammad b. Ahmad b. Ja'far al-Qattan, the last two of whom were the chief assistants of the first safir.

Ahmad b. Ishaq was at first al-'Askar's agent for his endowments (awqaf) in Qumm.73 However, after the death of al-'Askari the sources begin to refer to his activities in Baghdad as assistant to 'Uthman b. Sa'id in the financial affairs of the organization. Al-Kulayni reports that in 260/874 some people from the east doubted the validity of the agents after al-'Askar's death and for this reason they came to Baghdad. Along with other agents Ahmad b. Ishaq managed to remove their doubts.74 The first safir may have summoned him from Qumm because he needed his service in Iraq after al-'Askari's death. According to Ibn Rustam al-Tabari, Ahmad b. Ishaq continued his career in the organization in Iraq until his death during the time of the second safir.75

Muhammad al-Qattan was the second agent of the safir in Baghdad. In order to hide his activities he disguised himself as a cotton dealer. The agents used to bring money and letters to him hidden in cotton which he then took to the safir.76 Ibn Rustam reports that in 261-3/875-6 the people of Dinawar collected 16,000 dinars, which were entrusted to a certain Ahmad b. Muhammad al-Dinawari. At Qarmisin 77 be collected 1,000 diners more and some garments. After an intensive search in Baghdad and Samarra, he received in Samarra a letter describing the money and other items and ordering him to take them to 'Uthman b. Sa'id and to follow his instructions. The latter ordered al-Dinawari to hand over the items to al-Qattan.78 It is reported that al-Qattan had dealings with an agent in Tus called al-Hasan b. al-Fadl b. Zayd al-Yamani. According to al-Mufid, al-Yamani used to deal with al-Qattan as if he were the safir.79 The third agent of the safir in Baghdad was Hajiz. His relations with a large number of agents indicate that he held a high position in the organization. He was perhaps the connecting link between the agents in the eastern provinces and the safir in Baghdad, especially since al-Saduq and al-Kulayni mention certain persons from the cities of Balkh and Marv who contacted the Imam and his safir through Hajiz.80

While the first safir seems to have led the affairs of the organization in Baghdad with the help of his three assistants, he may also have directly supervised the activities of his agents in the other main cities, such as al-Mada in, Kufa, Wasit, Basra and al-Ahwaz. In the last of these the leadership of the Wikala had been in the hands of Banu Mazyar or Mahzayar from the time of the ninth Imam. Al-Kashshi reports that the agent of the Imam in al-Ahwaz, Ibrahim b. Mazyar, had collected a large amount of money. On his deathbed he revealed to his son Muhammad a special secret code and ordered him to hand the money over to the person who would disclose to him his knowledge of this code. Al-Kashshi adds that when Muhammad arrived at Baghdad, al-'Umari the safir came to him and divulged to him the exact code, so he handed the money over to him.81 It is clear from this report that the first safir had already agreed on the code with Ibrahim al-Mazyar so as to save the organization from infiltration and misuse by false agents. According to al-Kulayni and al-Mufid, a few days later Muhammad received a letter of promotion indicating that he was installed in the post of his father in al-Ahwaz.82 This underground system of communication between the safir in Baghdad and the agent in al-Ahwaz was similar to other such systems which existed at this stage between the safir and his other agents in Iraq, such as Banu al-Rakuli in Kufa.83

6.2 The Second Area: Egypt, the Hijaz and Yemen

The main centre for the organization in this area seems to have been Medina. It is reported that al-'Askari had many agents there amongst the 'Alids (al-Talibiyyin). However, after al-'Askari's death, some of them denied the existence of his son, the twelfth Imam. According to al-Kulayni, those who held that al-'Askari had left a son received letters confirming them in their posts, whereas the deniers did not receive such letters which showed that they were dismissed from their posts in the Wikala.84 Another report indicates that the principal agent in Median in 264/877-8 was Yahya b. Muhammad al-'Aridi.85 Unfortunately, the sources neither explain how the safir in Baghdad used to contact his agents in Hijaz, nor do they referred to the connecting links among the agents of Egypt, Hijaz and Yemen, However, it is most likely that the agents used the occasion of the pilgrimage to communicate with each other.86 But it seems that the safir did not keep in direct contact with his agent in Medina and preferred to employ slaves who were mostly ignorant and irreligious as the connecting link. He did this to keep the attention of the authorities away from such activities. The agents in Egypt followed the instructions of he agents in Hijaz, especially as regards their contact with the centre in Iraq. Al-Kulayni reports a narration attributed to al-Hasan b. 'Isa al-'Aridi, who was probably the agent in Mecca.87 He says that after the death of al-'Askari, an Egyptian came to Mecca with money for the Imam, but was confused because some people held that al-'Askari had died without a son and that the Imam was his brother Ja'far, whereas other people informed him that al-'Askari had, in fact, left a successor. Afterwards he sent a certain person called Abu Talib to Samarra with a letter, probably a recommendation from the agent in Mecca. In Samarra Abu Talib first contacted Ja'far, asking him for proof so that he could accept his Imamate, but Ja'far could not produce any. Therefore he went to the Gate (Bab, deputy), who gave him a strong proof that he was the rightful representative of the new Imam (the twelfth), by revealing to him that his master, the Egyptian, had entrusted him with money to deal with according to his wish. For this reason Abu Talib handed over the money to the Bab and received a letter in reply to his letter.88 Perhaps the agent in Mecca had sent forward complete information concerning the case of his Egyptian colleague.

Yemen was a traditional region for Shi'ite tendencies. Al-Hadi had had agents there since 248/862,89 and there were agents who had direct contact with 'Uthman b. Sa'id during the time of al-'Askari.90 According to al-Kulayni, the chief agent in Yemen during the time of the twelfth Imam was Ja'far b. Ibrahim, who was related to a family working in the Imamite organization in Hamadan, Kufa and Yemen.91 A report mentioned by al-Najashi indicates that the connecting link between the agents in Yemen and the first safir was 'Alib. Al-Husayn al-Yamani.92

6.3 The Third Area: Azerbayjan and Arran

The third area was Azerbayjan. According to Muhammad al-Safwani,93 the agent there was al-Qasim b. al-'Ala, who had held the post from the time of al-Hadi and who continued his activities from the province of Arran 94 during the time of the twelfth Imam. The twelfth Imam remained in touch with al-Qasim until the latter died during the time of the third safir, when his post was given to his son al-Hasan at the twelfth Imam's order. Al-Safwani does not mention the name of the connecting link between the agent of this area and the centre of the organization. However, he states explicitly that al-Qasim b. al-'Ala was in direct contact with the safir in Iraq through a messenger, who used to deal with him without revealing his name.95

6.4 The Fourth Area: Qumm and Dinawar

It is well-known that Qumm was a traditional area for the Shi'ites, the bulk of who were Arab,96 and that there were many endowments (awaqaf) for the Imams in Qumm. Therefore, it probably received more attention from the first safir, who used to keep in direct contact not only with the agent of Qumm but also with the other agents in the province of Jabal. The prominent agent in Qumm was 'Abd Allah b. Ja'far al-Himyari,97 who remained in this post during the time of the second safir.98 Moreover, there ware many subagents in numerous cities with a considerable Imamite population, such as Dinarwar, whose agent in 261-3/875-6 was Ahmad b. Muhammad al-Dinawri. The agent in Qurmisin was Ahmad al-Madra'i.99

6.5 The Fifth Area: Rayy and Khurasan

Al-Kashshi's account of the situation of the organization during the time of the tenth and the eleventh Imams indicates that the latter had several agents in various cities in Khurasan and the eastern provinces, extending as far as the city of Kabul. Those agents, along with other sub-agents, used to carry out their missions according to the direct instruction of the Imam. For example, al-'Askari sent Ayyub b. al-Nab to Nisapur as his agent.100 However, the penetration of the movement into remote regions of the east, the rise of the Zaydite state in Tabaristan from 250/864, and the continual military activities of the Khawarij in Sijistan, which caused a great deal of trouble for Imamites,101 all helped make it difficult for al-'Askari to supervise directly the activities in each area. Therefore al-'Askari issued a letter ordering the activities of the agents in Bayhaq and Nisapur to be linked with those of the agents in Rayy so that the two former cities could only receive his instructions from the agent in Rayy, who was to take his orders directly from 'Uthman b. Sa'id in Samarra. According to this letter al-'Askari appointed Ishaq b. Muhammad as his agent in Nisapur, commanding him to pay the dues to Ibrahim b. 'Abda, his agent in Bayhaq and its districts. The latter in turn was commanded to hand the dues to the agent of Rayy, Muhammad b. Ja'far al-Razi or to the person appointed by al-Razi. At the end of his letter the Imam pointed out that all the khums and other taxes which were sent by his followers should be given to 'Uthman b. Sa'id, who would then had them to him.102 Such a statement reveals that 'Uthman b. Sa'id was a the top of the organization before the death of al-'Askari in 260/874.

After the death of al-'Askari the first safir followed the system of communication which had been practiced before. Several anecdotes reveal that he directed the activities of this area through the agent in Rayy, al-Razi, who in turn directly supervised the activities of the agents in Bayhaq, Nisapur,103 and perhaps Hamadan. There were many sub-agents of different ranks below the main agent in each city. Al-Najashi reports a narration which elucidates this system. He mentions that al-Qasim b. Muhammad al-Hamadani, Bistam b. 'Ali and 'Aziz b. Zuhayr were sub-agents in one place in Hamadan and carried out their task under the instructions and commands of al-Hasan b. Harun b. 'Umran al-Hamadani.104 Al-Najashi does not explain how the latter used to contact the safir. Al-Kulayni, however, reports that Muhammad b. Harun b. 'Umran al-Hamadani, the brother of the agent of Hamadan, made his shops an endowment (waqf) to the twelfth Imam and wanted to hand them over to his agent, whose identity was unknown to him. Thereafter Muhammad b. Ja'far al-Razi, the agent of Rayy, received an order to take these shops as waqf 105 in his capacity as wakil for the whole of Iran. This narration reveals that there was a strong link between the agent of Rayy and the agent of Hamadan and that the latter was below al-Razi in the ranks of the organization.106 Since the agents in this area held different ranks within the organization, it is most likely that this system existed in the other areas of the organization as well.

7. The Death of the First Safir

Despite the important role of the first safir, 'Uthman b. Sa'id, no one gives the date of his death. Modern historians have tried to supply plausible dates. Hashim al-Hasani thinks that the deputyship (al-Sifara) of 'Uthman b. Sa'id continued until the year 265/879,107 but he does not give any source for this information. In contrast Javad 'Ali states as follows:

"Twenty years after the withdrawal of the twelfth Imam, in the year 280/893, the first safir died, according to a tawqt', said to have been addressed by the hidden Imam to the son of the first safir and the Shi'ite congregation, in which after expressing sentiments of condolence on the death of such a pious man, the Imam appointed his son Abu Ja'far (Muhammad) as his successor."108

However, Javad 'Ali relied on al-Tusi, who only indicates that the narrator, Muhammad b. Humam, heard the narration from Muhammad al-Razi in 280/893; he does not cite any date for the death of the first safir.109 Furthermore, it seems that the first safir did not remain in office for a long period, because al-Tusi reports that when Muhammad b. 'Uthman (Abu Ja'far) succeeded his father, a certain Ahmad b. Hilal al-Abarta'i, whose death occurred in 267/880-1,110 denied that Abu Jafar was the safir of the twelfth Imam after his father.111 Hence the death of the first safir must have occurred after 260/874, the date of the death of the eleventh Imam, and before 267/880.

According to Ibn Barina, 'Uthman b. Sa'id was buried on the western side of Baghdad in the Darb Mosque. This mosque takes its name from its position at Darb Jibla, an avenue in the Maydan stree,112 Al-Tusi confirms Ibn Barina's report when he states that he saw the grave in a place he used to visit every month between the years 404/1013 and 433/1040.113.

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Who And What Of The Mahdi

The Mahdi is not only an embodiment of the Islamic belief but he is also the symbol of an aspiration cherished by mankind irrespective of its divergent religious doctrines. He is also the crystallization of an instructive inspiration through which all people, regardless of their religious affiliations, have learned to await a day when a heavenly mission, with all its implications, will achieve their final goal and the tiring march of humanity across history will culminate satisfactorily in peace and tranquillity. This consciousness of the expected future has not been confined to those who believe in the supernatural phenomena but has also been reflected in the ideologies and cults which totally deny the existence of what is imperceptible. For example, dialectical materialism which interprets history on the basis of contradictions believes that a day will come when all contradictions will disappear and complete peace and tranquillity will prevail. Thus we find that this consciousness experienced throughout history is one of the widest and the commonest psychological experience of humanity.

The religion, when it endorses this common consciousness and stresses that in the long run this world will be filled with justice and equity after having been filled with injustice and oppression, gives it a factual value and converts it into a definite belief in the future course of humanity. This belief is not merely a source of consolation, but it is also a source of virtue and strength. It is a source of virtue because the belief in the Mahdi means the total elimination of injustice and oppression prevailing in the world. It is a source of inexhaustible strength because it provides hope which enables man to resist frustration, howsoever, hopeless and dismal the circumstances may be. The belief in the appointed day proves that it is possible for the forces of justice to face the world filled with injustice and oppression, to prevail upon the forces of injustice and to reconstruct the world order. After all prevalence of injustice, howsoever dominant and extensive it may become, is an abnormal state and must in the long run be eliminated. The prospect of its elimination after reaching its climax, infuses a great hope in every persecuted individual and every oppressed nation that it is still possible to change the state of affairs.

Although the concept of the Mahdi is more wide spread than the Muslim community, yet its detailed features, as determined by Islam, meet more fully all the aspirations attached to it since the dawn of history. They are in greater conformity with the feelings and sentiments of the oppressed and the persecuted of all times. It is Islam which has given a concrete shape to an abstract idea. It is no longer necessary to look forward to an unknown saviour who may come into the world at a distant future. The saviour is already here and we simply have to look for the day when the circumstances are ripe for him to appear and begin his great mission. The Mahdi is no longer an idea. He is no longer a prophecy. We need not wait for his birth. He already exists actually and we only wait for the inauguration of his role. He is a specific entity living among us in his real human form and shares our hopes and disappointments and our joys and griefs. He witnesses all the acts of oppression and persecution which are perpetrated on the face of the earth and, somehow or another, he himself is affected by them. He is anxiously awaiting the moment when he will be able to extend his helping hand to everyone whom any wrong has been done and be able to eradicate injustice and oppression completely.

Although this Awaited Saviour is living among us, waiting for the appointed moment for his advent, yet he is ordained not to proclaim himself nor to disclose his identity.

It is evident that the concept of the Mahdi, with its Islamic features, shortens the gap between the oppressed and the expected saviour. It spans the bridge between them, howsoever long the period of waiting may be.

When we are asked to believe that the Mahdi is a particular person already living a normal life, we are also expected to believe that the idea of absolute eradication of every kind of injustice and oppression by the Mahdi has already been embodied in the person of the Awaited Saviour who will reappear while he will be, as the tradition says, 'owing no allegiance to any tyrant'. The belief in him means the belief in eradication of all evils in a concrete form.

The tradition urges the believers in the Mahdi to keep on waiting for him and to continue looking forward for solace. The idea is to establish a close spiritual and intuitive link between the believers, on the one hand, and the Mahdi and all that he stands for, on the other. It is not possible to establish such a link without believing that the Mahdi has already been born and is a living and a contemporary personality.

Thus we find that the concept of the living Mahdi has given a new impetus to the idea of an expected saviour. It has made it a source of effective strength and consolation to every person suffering from deprivation and injustice, a person who rejects all forms of tyranny because he feels that his Leader, being a contemporary and a living personality and not a future idea, shares his sufferings and feels his misery.

Yet this concept, being beyond the imagination and comprehension of a number of people, has led them to adopt a negative attitude towards the very idea of the Mahdi.

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Ref: The Awaited Saviour; Ayatullah Baqir al-Sadr and Ayatullah Murtada Mutahhari
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The Concept of Messiah in Islam

INTRODUCTION

Islam, being the youngest of the three great revealed religions, shares many ideas and concepts with Christianity and Judaism because the origin of all three religions is the same God. One of those ideas is that of messianism, the idea of expecting someone who will came as the saviour to establish the Kingdom of God on earth.

In today’s talk, let us briefly look at the concept of messiah in Islam.

MESSIANISM IN ISLAM

Muslims believe that Muhammad was the last prophet and messenger of God. Muslims also believe that God will grant total and comprehensive victory to Islam over other religions. The holy Qur’ãn talks about this promise in three different verses. It says:

He (Allãh) is the one who sent His Messenger (Muhammad) with the guidance and the religion of truth so that He may grant victory to it over every religion."

(The Qur’ãn 9:33; 48:28; 61:9)

When and how will this promise of God be fulfilled?

According to the unanimously accepted saying of the Prophet Muhammad, God will bring about a saviour before the end of time to establish the global domination of Islam over all religions. In other words, the saviour will establish the Kingdom of God on this earth. In Islamic traditions, that saviour is known by the name of "al-Mahdi".

The establishment of God’s Kingdom on earth at the hand of the righteous people has been clearly mentioned in the holy Qur’ãn. God says:

We would like to bestow a favour upon those who have been oppressed in the earth and make them leaders and make them inheritors (of the world)." (The Qur’ãn 28:5)

He again says,

Certainly, We wrote in the Psalms (Zabur)...`As for the earth, surely My righteous servants shall inherit it.’" (The Qur’ãn 21:105)

Even the present version of Psalms has this promise of God in chapter 37:1-29 where it says: "And just a little while longer, and the wicked ones will be no more...But the meek ones shall inherit the earth, and shall delight themselves in the abundance of peace...The righteous themselves shall inherit the earth."

This shows that the belief in the saviour is not unique to the Muslims. The Christians and the Jews are also are waiting for him: the Christians are looking forward to the second coming of the Christ while the Jews are still waiting for the Messiah.

MAHDI IN ISLAM

The belief in al-Mahdi —as the embodiment of the messiah or the saviour who will appear at the end of time— is a belief in the fulfillment of God’s promise. It is a belief common to all Muslims based on the unanimously accepted sayings of the Prophet Muhammad (p.b.u.h.).

Ibn Khaldun, the 14th century historian famous for his pioneering work in philosophy of history, writes in his Muqaddima:

"It has been (accepted) by all the Muslims in every epoch, that at the end of time a man from the family (of the Prophet) will, without fail, make his appearance, one who will strengthen Islam and make justice triumph. Muslims will follow him, and he will gain domination over the Muslim realm. He will be called the Mahdi."

Ibn Khaldun clearly states that Muslims in each generation have accepted the belief in the Mahdi. The unanimity of this belief among the Muslims is furthered strengthened by the fatwa issued from the General Secretariat of the World Muslim League in Mecca on the 11th of October 1976. This fatwa was written by Shaykh Muhammad al-Muntasir al-Katani and approved by a committee consisting of four other scholars.

After listing the names of twenty companions of the Prophet who have narrated the Prophet’s statements on the Mahdi, and after giving the names of the scholars who have written exclusively on al-Mahdi, the fatwa says:

"The memorizers and scholars of hadith have verified that there are reliable and acceptable reports among the ahadith on the Mahdi; the majority of them are narrated through numerous authorities. There is no doubt about their status as mutawatir and sahih reports.

"And the belief in the appearance of the Mahdi is obligatory, and that it is one of the beliefs of the people of the sunna and jama’ah; and none denies it except those who are ignorant of the sunna and innovators in doctrine.

WHO IS THE MAHDI?

In trying to identify the person who will be the Mahdi and the Saviour, the only source we have is the Prophet of Islam. According to his sayings, the basic characteristics of Mahdi are as follows:

1. He will be an Arab, from the tribe of Banû Hãshim.

2. He will be from the descendants of the Prophet Muhammad

through his daughter Fatima.

3. He will be the descendant of Husayn, son of Fatima and ‘Ali.

4. He will appear in Mecca.

5. Finally, one of the most interesting thing that we find in the sayings of the Prophet

is that Imam al-Mahdi will be helped by Prophet Jesus.

We are told that Jesus will descend to the earth soon after the appearance of the Mahdi; he will join the Mahdi in establishing the Kingdom of God on earth; and he will pray behind Imam al-Mahdi. The true Christians will follow Jesus in accepting Imam al-Mahdi as the leader at the time and become Muslims.

Let me share with you a thought that I heard from my father:

In the Qur’ãn, God has selected Abraham and his descendants and preferred them over the others. Abraham’s children were from his two sons: Ishmael and Isaac. From the line of Isaac, we have all the great prophets of the Israelites (Jacob, Joseph, Moses, David, Solomon and, finally, Jesus). From the line of Ishmael, we the Prophet of Islam and the Imams from his family, the last being Imam Muhammad al-Mahdi.

God has, by His decree, preserved the last representatives from both lines of Abraham for the establishment of His Kingdom. At the end of time, He will bring Imam al-Mahdi and Prophet Jesus together for the fulfillment of His plan.

This is the optimistic outlook that we have towards human history; and incidentally it also shows how closely the destiny of the Muslims and the Christiains is linked together.

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Ref: Sayyid Muhammad Rizvi, This is the transcript of the talk given on "Islam in Focus" TV program on December 6, 1997.
www.ahlulbaytportal.com

The Mention of the Awaited Mahdi (A.S.) in other Religions

The belief in “Mahdi” (A.S.) originates from the divine nature of mankind. This belief causes hope in the hearts of people. Furthermore, even though there have been differences in the belief of the existence of a savior, this belief however existed amongst many of the ancient communities. Due to the divine law of Allah sending prophets to promise the arrival of a savior, the belief in a savior has been mentioned in other holy books. Though the narrations regarding to savior in other beliefs do not all coincide exactly with the Shiite faith, they at least prove the existence of such a belief. This article will be elaborating and presenting the different beliefs of previous faiths about the existence of a savior.

Mahdi (A.S.) in the Old Testament
The promise of the Savior has been mentioned in 35 section of the 150 part Muzamir of Prophet David’s Gospel (Holy book). “For oppressors will be eradicated, but the waiters of God inherit the earth. After a while there would be no oppressors and …”
“And a stem has grown from its roots; a branch will spring from its roots. And on it will the ghost of God be placed and …will judge the poor fairly and will judge truthfully toward the oppressed.”
In this book there is a brief explanation about reappearance era:
“A Wolf will live with a sheep, a leopard will sleep with a goat, a calf will be tamed with a lion, and a small kid will operate upon them. And there won’t be a single loss or corruption within any of my holy mountains because the world will be filled with the insight of God.” And further He emphasizes upon this holy occultation, “Though the result of this may delay, await for it, for it will truly come without hesitation.”

Mahdi (A.S.) in the New Testament (The Gospels and their additions)
It has been talked about him in different Gospels: "The appearance of Human's Son is like light that spreads from east to west ... and then his signs will appear in the sky, and all the people will beat their breast at that time, and will watch him come down on clouds majestically."
And this same Bible (New Testament) speaks of awaiting (during occultation) as such, “Thus you to be prepared, for the son of Man will come at a time you do not expect.” (Chapter 24, verses 37 and 45).
Marcus talks about awaited people: “But Father, no one knows of that day and hour, not the angels and not even the Son. So stay alert and supplicate, because you do not know when that time will arrive” (The Bible of Marcus, Chapter 14, verses 26-27, 31 and 33).
An interesting point about the Bible: According to American writer Max, the word ‘Son of Human/Man’ has been mentioned 80 times in the Gospel and the new additions. However, only 30 of them are about Jesus (A.S.) and the 50 other are regarding the savior who will reappear near the ends of time. Jesus (A.S.) will come with him, and will respect him greatly. And no one knows of the hour and day of the reappearance but the Almighty creator.

Mahdi (A.S.) in Hindu Scriptures
Let it be emphasized that from the point of view of the Shiite belief, these books are not considered holy. Rather these excerpts are collected from previous holy books and/or from noble people. Also these specific predictions must be somehow related to sacred works and revelations.
It has been narrated in one of the Hindu books known as “Bask” that: “a just commander near the ends of time will end two worlds. This commander is the leader of angels and mankind. The truth is with him. And he will get hold of what are hidden within the seas, earth, and skies.”
In "Shakmoni", an accredited Hindu book, it has been mentioned that: “Monarchy in this world will end by the son of the best creature, "Koshen"(name of Prophet Muhammad (PBUH&HP)). He will rule on the mountains of the east to west and will ride upon the clouds...”
Furthermore, we read in "Vashen-Jool" about the end results of the world: “Eventually, the world will turn toward the one whose name is “Auspicious”, he loves God and is of God’s special servants."
We may find texts about The Savior in other Hindu books such as:
Dartek, Dideh Patkil, and Shaboohergan.

Mahdi (A.S.) in Zoroastrians references
In “Zand”, one of the holy books of Zoroastrians, the end of the world is discussed in this way, “Then, Izadan will be aided by Ahoora Mazda and will gain a great victory against Ahrimans. It is after Izadan victory that human beings will become prosperous.”
The book of Jamasb, one of the Zoroastrian scholars, describes the characteristics of Mahdi (A.S.) as such, “Someone will come from the Tazian Land of Hashem descendants with the religion of his ancestors; he will come towards Iran with many troops; he shall civilize and fill the earth with justice.”
And somewhere else he says, “From the last prophet’s descendants, someone will come who follows his ancestor’s religion. “From the justice he practices, the entire world will become ‘Mehr Azmay’ (Prophet Muhammad’s (S.A.W.)) followers.”
“Bahman” contains Zoroaster foretells. In the book of Zand and HooHooMan Lisen the arrival of Socians, the great savior of the world has been foreteller as, “Signs for the arrival of the savior will be seen as marvelous signals appear in the sky and some angels will carry his messages from the east and the west to the whole world.”
The ancient Iranians believed so strongly in the arrival of “Socians” that when their empire was defeated decisively in “Qadesieh war” the third Yazdgerd turned to his great castle, “Mada’in”, and said “Bless you; I will leave now and shall return with one of my descendants who has not reappeared yet” (Book of Jamasb, pages 121-122). However, the Shiite believes Mahdi (A.S.) is of the descendants of Yazdgerd’s daughter. She was the wife of the third Imam of Shiites, Imam Hussein (A.S.), who is the ancestor of Imam Mahdi (A.S.).

Mahdi (A.S.) in different nations
Below is a brief description on a few beliefs of different nations:
1) The ancient Iranians believed that “Garzas,” their historical hero, is alive and that a hundred thousand angels will keep him until the day he will come and fill the world with justice.
2) The Slovakian believe that someone will reappear from the east, unite all the Slovakian tribes and will set them over the world.
3) The Germans believed that one of them will come and set Germans over the world.
4) Residents of “Sebastian” waited for the return of “Marco Karliowich”.
5) The Jews believe that”Messiah” (the great savior) will come and rule the world forever. But they know him as the descendants of Is’haq. However, the Old Testament regards him as the descendant of Isma’il, obviously.
6) People of “Scandinavia” believe that the world will receive some misfortunes. World wars will ruin most of the nations, then “Oodin” or the divine help will come and defeat the entire world.
7) The Greek believe “Kal”, the great savior, will come and save the entire world.
8) Central America tribes believe that the savior of the world will gain victory after some events in the world.
9) The Chinese know someone called “Keresna” to be the savior of the world.
10) The central Europe tribes wait for the coming of “Bokhes”.

Source: Imam Reza Network