Question 284 - The Enlightening Answer Across the Ether, Vol 3

Supporters Response:

In the name of Allah, the Merciful, the Intensely Merciful. Praise be to Allah, Lord of the worlds, and may Allah send His prayers upon Muhammad and his family, the Imams and the Mahdis, and grant them abundant peace. Peace be upon you. The proofs of the truthfulness of Sayyed Ahmad al-Hasan’s call are many and cannot be listed in this brief response. You can examine them in the publications of the Supporters of Imam al-Mahdi (a) available on this same website, including, for example, The Clear Proclamation, The Will and the Successor, and dozens of other books. I will now mention one proof, together with its explanation and argumentation: the proof of the will. I say: The first proof: the will of the Messenger Muhammad (s) on the night of his death. Sayyed Ahmad al-Hasan announced that he is the promised Yamani, that he is from the progeny of Imam al-Mahdi (a), and that he is the first of the Mahdi successors who will rule after Imam al-Mahdi (a). He explained that the name Yamani is due to his affiliation with the Messenger Muhammad (s). The Messenger Muhammad (s) is from Mecca, Mecca is from Tihamah, and Tihamah is from Yemen, and there are hadiths that explain this. From this perspective, everyone affiliated with the Messenger Muhammad (s) is Yamani. Mecca is described in many texts as Yamani. Other reasons for the name are mentioned in The Promised Yamani Is Allah’s Proof and The Will and the Successor. In his will, the Messenger designated that after him there would be twelve Imams, and after them twelve Mahdis from the progeny of Imam al-Mahdi (a), and that the first Mahdi from the progeny of Imam al-Mahdi (a) is named Ahmad. Here is the text of the will: Sheikh al-Tusi narrated in al-Ghaybah, through his chain, from Abu Abdullah Jafar ibn Muhammad, from his father al-Baqir, from his father Dhu al-Thafanat, Master of the Worshippers, from his father al-Husayn, the pure, murdered martyr, from his father the Commander of the Believers (a), who said: ‘The Messenger of Allah (s) said to Ali (a) on the night of his death: O Abu al-Hasan, bring a sheet and an inkwell. The Messenger of Allah (s) dictated his will until he reached this point, then said: O Ali, after me there will be twelve Imams, and after them twelve Mahdis. You, O Ali, are the first of the twelve Imams. Allah Most High named you in His heaven Ali al-Murtada, Commander of the Believers, the Greater Truthful One, the Greatest Distinguisher, the Trusted One, and the Mahdi. These names do not properly belong to anyone other than you. ‘O Ali, you are my successor over my household, their living and their dead, and over my wives. Whomever you retain shall meet me tomorrow, and whomever you divorce, I disavow her. She shall neither see me nor shall I see her in the courtyard of the Resurrection. You are my vicegerent over my nation after me. When death comes to you, hand it over to my son al-Hasan, the very dutiful. When death comes to him, he is to hand it over to my son al-Husayn, the pure, murdered martyr. When death comes to him, he is to hand it over to his son Ali, Master of the Worshippers, Dhu al-Thafanat. When death comes to him, he is to hand it over to his son Muhammad al-Baqir. When death comes to him, he is to hand it over to his son Jafar al-Sadiq. When death comes to him, he is to hand it over to his son Musa al-Kadhim. When death comes to him, he is to hand it over to his son Ali al-Rida. When death comes to him, he is to hand it over to his son Muhammad, the trustworthy, the God-fearing. When death comes to him, he is to hand it over to his son Ali, the adviser. When death comes to him, he is to hand it over to his son al-Hasan, the virtuous. When death comes to him, he is to hand it over to his son Muhammad, the Preserver from the family of Muhammad. These are the twelve Imams. Then after him there will be twelve Mahdis. When death comes to him, he is to hand it over to his son, the first of the nearest ones [the Mahdis]. He has three names: a name like my name and my father’s name, and it is Abdullah and Ahmad; and the third name is al-Mahdi. He is the first of the believers’ (^[285]). The words of the Messenger Muhammad (s) at the end of that will, ‘He is the first of the believers,’ describing the first Mahdi from the progeny of Imam al-Mahdi (a), indicate that he exists before the uprising of Imam al-Mahdi (a). Otherwise, the description ‘the first of the believers’ would not be true of him; rather, it would be true of one of the three hundred and thirteen, the devoted supporters of Imam al-Mahdi (a). There are narrations indicating or suggesting the presence of a son of Imam al-Mahdi before his uprising, and that he is the principal preparer during the age of the appearance. Among them: Sheikh al-Tusi narrated in al-Ghaybah from Hudhayfah ibn al-Yaman, who said: I heard the Messenger of Allah (s) say, while mentioning the Mahdi: ‘He will receive the pledge of allegiance between the Corner and the Station. His name is Ahmad, Abdullah, and al-Mahdi; these are his three names’ (^[286]). If you observe these names and compare them with the names of the first Mahdi in the preceding will, you find them identical. This pledge does not negate the pledge to Imam al-Mahdi (a) between the Corner and the Station, according to the detailed explanation in The Will and the Successor. Among them: Sheikh al-Mufid-may Allah have mercy upon him-narrated in al-Irshad from al-Rida (a), who said: ‘It is as though I see dyed green banners approaching from Egypt until they reach the regions of Syria, and they are presented to the son of the possessor of the testaments’ (^[287]). Imam al-Mahdi (a) is the possessor of the testaments of the prophets and Imams (a). He is the last of the twelve infallible Imams. The Messenger Muhammad (s) therefore described him in the will mentioned above as ‘the Preserver from the family of Muhammad,’ and in the narration of Imam al-Sadiq (a) as ‘the guardian of what was entrusted’-that is, the guardian of the testaments of the prophets and Imams (a). The narration says those banners are presented to the son of the possessor of the testaments, meaning the son of Imam al-Mahdi (a). Among them: Sheikh al-Tusi narrated in al-Ghaybah from Hadhlam ibn Bashir, who said: I said to Ali ibn al-Husayn (a), ‘Describe to me the emergence of the Mahdi and acquaint me with its indications and signs.’ He said: ‘Before his emergence, a man called Awf al-Sulami will emerge in the land of al-Jazirah. His refuge will be Tikrit, and he will be killed in the mosque of Damascus. Then Shuayb ibn Salih will emerge from Samarkand. Then the accursed Sufyani will emerge from the Dry Valley, and he is from the descendants of Utbah ibn Abi Sufyan. When the Sufyani appears, the Mahdi will conceal himself; then he will emerge after that’ (^[288]). This narration explains that the Mahdi exists before the appearance of the Sufyani. It is known that the Sufyani appears before Imam al-Mahdi (a), as one of his signs, not after him. This narration therefore applies only to the first Mahdi from the progeny of Imam al-Mahdi (a), whom the Messenger (s) described as the first of the believers and whose names are Abdullah, Ahmad, and al-Mahdi. Among them: From Abu Jafar, in a long report: ‘… Beware of the isolated claimants from the family of Muhammad. The family of Muhammad and Ali have one banner, while others have banners. Remain upon the earth and never follow any man among them until you see a man from the descendants of al-Husayn (a) who possesses the covenant of Allah’s Prophet, his banner, and his weapon. The covenant of Allah’s Prophet passed to Ali ibn al-Husayn (a), then to Muhammad ibn Ali (a), and Allah does what He wills. Adhere to these forever, and beware of those I mentioned to you …’ (^[289]). This Husayni man cannot be Imam al-Mahdi (a), because saying so would entail that it is forbidden to follow every banner before the uprising of Imam al-Mahdi (a). This would entail that it is forbidden to follow the banner of the Yamani, which is the most rightly guided banner, which people are commanded to follow, and from which whoever turns away is among the people of the Fire. Thus, this narration applies only to the Yamani, whose obedience alone is commanded in the age of the sacred appearance. Abu Jafar’s words (a), ‘He possesses the covenant of Allah’s Prophet,’ mean the testament. That is, this Husayni man is a successor and possessor of a testament, a covenant. There is no successor in the age of the appearance other than Imam al-Mahdi (a) and his son, the first Mahdi, as is clear from the preceding narrations. We said that this narration does not apply to Imam al-Mahdi (a), so none remains other than the first Mahdi from the progeny of Imam al-Mahdi (a). Through these narrations and the narration of the will, compared with the narration or narrations of the Yamani, it becomes clear that the only banner whose obedience is commanded is the banner of the Yamani-the Husayni, Mahdist successor-because there cannot be several banners whose obedience is commanded at one time. Indeed, some preceding narrations confine obedience to one banner alone. Making a testament at death is among the duties Allah Most High imposed upon the servants in His words: ‘Prescribed for you, when death approaches one of you if he leaves wealth, is a testament for parents and near relatives according to what is right-a duty upon the God-fearing’ (^[290]). It is impossible that the Messenger Muhammad (s) died without making a testament at his death and thus opposed the Book of Allah Most High-far be that from him. Since the Messenger must have made a testament, there is no text for that testament other than the narration I transmitted to you. Denying it negates the testament; that is, no text for it remains in the Sunnah transmitted from the purified progeny. Many narrations state or indicate that the successors are recognized through the testament, and some identify the will of the Messenger Muhammad (s): Among them: From al-Harith ibn al-Mughirah al-Nasri, who said: I said to Abu Abdullah (a), ‘By what is the companion of this matter recognized?’ He said: ‘By tranquility, dignity, knowledge, and the testament’ (^[291]). Among them: From Abu Abdullah (a), in a long narration: ‘… The companion of this matter is recognized by three qualities found in no one else: he is the person with the greatest claim to the one before him; he is his successor; and he possesses the weapon and testament of the Messenger of Allah (s) …’ (^[292]). Among them: Abu Abdullah (a) said: ‘Do you think that the one among us who makes a testament appoints whomever he wishes? No, by Allah. Rather, it is a covenant from Allah and His Messenger (s), for one man after another, until the matter reaches its companion’ (^[293]). Among them: When Abdullah ibn Abi al-Hudhayl was asked about the Imamate, he gave a long statement describing the Imams (a), including: ‘… They are the progeny of the Messenger-peace be upon him and them-known through the testament and the Imamate. The earth is never without a proof from among them in every age and era and at every time and moment …’ Then Tamim ibn Bahlul said: Abu Muawiyah narrated to me, from al-Amash, from Jafar ibn Muhammad (a), the same concerning the Imamate (^[294]). Among them: From al-Baqir (a): ‘… His name is the name of a prophet. Whatever is unclear to you, the covenant of Allah’s Prophet, his banner, and his weapon will not be unclear to you …’ (^[295]). Among them: From Muawiyah ibn Wahb, who said: I asked permission to enter upon Abu Abdullah (a), and he permitted me. I heard him say in a statement: ‘O You who distinguished us with the testament, gave us knowledge of what has passed and what remains, made the hearts of some people incline toward us, and made us the inheritors of the prophets’ (^[296]). Among them: From Muawiyah ibn Wahb, from Abu Abdullah (a), who said: I heard him say: ‘O Allah, O You who gave us knowledge of what has passed and what remains, made us the inheritors of the prophets, sealed the former nations through us, and distinguished us with the testament’ (^[297]). Among them: Abu Abdullah (a) was asked, ‘By what is the Imam recognized?’ He said: ‘By the manifest testament and by excellence. No one can impugn the Imam concerning his mouth, belly, or private parts, saying that he is a liar, consumes people’s wealth, or anything similar’ (^[298]). Among them: From them (a): ‘… He and the three hundred and some men with him will emerge from Mecca and pledge allegiance to him between the Corner and the Station. He possesses the covenant of Allah’s Prophet (s), his banner, and his weapon, and his minister is with him. A caller will call out from heaven in Mecca with his name and his affair until all the people of the earth hear it. His name is the name of a prophet. Whatever is unclear to you, the covenant of Allah’s Prophet (s), his banner, and his weapon will not be unclear to you …’ (^[299]). Among them: In the report of the monk who met the Messenger Muhammad (s) before the message: ‘… He said to us: You both hear this from me. By Allah, he is the prophet of the end time. By Allah, he will emerge soon and call the people to testify that there is no god except Allah. When you see that, follow him. Then he said: Has a son called Ali been born to his uncle Abu Talib? We said: No. He said: Either he has been born or he will be born this year. He is the first to believe in him. We recognize him, and indeed we find his description with us through the testament just as we find Muhammad’s description through prophethood …’ (^[300]). These narrations and reports collectively indicate that the successors are recognized through the testament, and some of them specifically identify the will of the Messenger Muhammad (s). If someone says: Who says that the Ahmad mentioned in the will of the Messenger Muhammad (s) is your Ahmad? Perhaps it is someone else, or someone who will come in the future. Moreover, many people have this name. I say: Since the testament is among the most important proofs indicating the Proofs, no one can falsely and fraudulently claim the testament. If we said that were possible, the testament would cease to be evidence of guidance and would instead become a cause of misguidance-Allah forbid. No one can claim that the testament designates him by name. History is before you: has anyone claimed to be Ali al-Sajjad mentioned in the will of the Messenger of Allah (s), or to be al-Baqir or al-Sadiq, and so on? Far be it from Allah, Mighty and Majestic, to enable false claimants and impostors to appropriate the testament. This itself is a divine miracle. We have found no one who claimed to be one of the twelve Imams (a) and that the testament designated him by name. Moreover, Imam al-Mahdi (a) will also use the will of the Messenger Muhammad (s) as proof when he rises. Can someone object to Imam al-Mahdi (a), saying: ‘Who says that you are Muhammad ibn al-Hasan al-Askari mentioned in this will? We were not present at your birth in the house of al-Hasan al-Askari and were not present when he made a testament concerning you. If you say your name is Muhammad, which is mentioned in the will, thousands of people have this name’?! You certainly say that such an objection to Imam al-Mahdi (a) is unsound. I agree that it is unsound. But the question is: why is such an objection unsound? Is there any answer other than that Allah Most High cannot make the will of the Messenger Muhammad (s) a pasture for false claimants and impostors? Otherwise, how can people believe that this is Muhammad ibn al-Hasan al-Askari (a), whom the Messenger (s) designated in the will, when he has been absent for more than a thousand years?! Likewise, Allah Most High argued against the Jews and Christians that Muhammad is mentioned in their books. The Exalted said: ‘Those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel’ (^[301]). The Exalted said: ‘Muhammad is the Messenger of Allah, and those with him are severe against the disbelievers and merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and pleasure. Their mark is upon their faces from the trace of prostration. That is their description in the Torah, and their description in the Gospel is like a crop that brings forth its shoot, strengthens it, grows thick, and stands upon its stalk, delighting the sowers, so that through them He enrages the disbelievers. Allah has promised those among them who believe and do righteous deeds forgiveness and a great reward’ (^[302]). The Exalted said: ‘When Jesus son of Mary said, “O children of Israel, I am Allah’s messenger to you, confirming what is before me of the Torah and giving glad tidings of a messenger who will come after me, whose name is Ahmad.” But when he came to them with clear proofs, they said, “This is manifest magic”’ (^[303]). The same question arises here: yes, the name Muhammad is mentioned in the Torah and Gospel, but who says it is this Muhammad? Perhaps it is another Muhammad who will come at the end of time. What is the proof that it is Muhammad ibn Abdullah (s)? This is in fact what the Jewish and Christian scholars argued during their debate with Imam al-Rida (a). In the end they acknowledged to the Imam that Muhammad was mentioned in their books, but asked who said it was this Muhammad. From al-Rida (a), in his long argument with the Catholicos of the Christians and the Exilarch, from which we take a portion: ‘… The Catholicos said: Describe him. He said: I will describe him only as Allah described him. He is the possessor of the she-camel, staff, and cloak: “the unlettered Prophet whom they find written with them in the Torah and Gospel, who commands them to what is right, forbids them from what is wrong, makes lawful for them the good things, forbids them the impure things, and relieves them of their burden and the shackles that were upon them.” He guides to the best road, the most just method, and the straightest path. I ask you, O Catholicos, by the right of Jesus, the Spirit and Word of Allah: do you find this description in the Gospel for this Prophet? The Catholicos lowered his head for a long time and knew that if he denied the Gospel he would disbelieve. He said: Yes, this description is in the Gospel. Jesus mentioned this Prophet (s) in the Gospel, and what the Gospel says is correct, so I acknowledge what it contains of Muhammad’s description (s). He said: Then take up the second book, for I will show you in it mention of him, his successor, his daughter Fatimah, and al-Hasan and al-Husayn (a). ‘When the Catholicos and the Exilarch heard that, they knew that al-Rida (a) was knowledgeable of the Torah and Gospel. They said: By Allah, he has brought what we cannot refute or repel except by denying the Gospel, Torah, and Psalms. Moses and Jesus (a) both gave glad tidings of him, but it has not been established as authentic for us that it is this Muhammad. As for his name Muhammad, it is not proper for us to acknowledge his prophethood while we doubt that he is your Muhammad. ‘Al-Rida (a) said: You have argued through doubt. Did Allah send, before or after, from Adam until our day, a prophet whose name was Muhammad? Do you find him in any of the books sent down to all the prophets other than Muhammad? They refrained from answering him …’ (^[304]). We see that Imam al-Rida (a) described such an objection as an argument through doubt. He answered them that Muhammad (s) was the first prophet bearing this name mentioned in the books and no one else had claimed it. This answer silenced the People of the Book’s scholars and they found no escape from it. No one can say that Imam al-Rida’s answer (a) was incomplete and that someone named Muhammad could apply what is in the books to himself and claim to be the final Messenger, because that would entail that Imam al-Rida’s answer (a) was incomplete-far be that from him. The same applies to Sayyed Ahmad al-Hasan. From the death of the Messenger of Allah (s) until our day, no one before him claimed to be the Ahmad mentioned in the will of the Messenger (s). Moreover, condemnation was transmitted regarding whoever raises such an objection: From Imam Abu Muhammad al-Askari (a), concerning the Exalted’s words, ‘Do not clothe the truth with falsehood’ (^[305]), he said: ‘Through it, Allah Most High addressed a group of Jews who clothed the truth with falsehood by claiming that Muhammad (s) was a prophet and Ali was a successor, but that the two of them would come five hundred years after our time’ (^[306]). There are many other narrations condemning those who said that Muhammad was not the one mentioned in the books and that he would come in the future. Furthermore, Sayyed Ahmad al-Hasan did not suffice with this alone. He supported it through the scholarly miracle in interpreting the Noble Quran, his readiness to engage in mutual imprecation with everyone who denies him, and his readiness to take the oath of disavowal. Allah Most High also supported him from the unseen aspect with hundreds, if not thousands, of truthful visions of the Messenger Muhammad (s), the infallible Imams, and the Pure Truthful One Fatimah al-Zahra (a), all of which designate and affirm that Sayyed Ahmad al-Hasan is the successor and messenger of Imam al-Mahdi (a). Praise be to Allah, Lord of the worlds, and may Allah send His prayers upon Muhammad and his family, the Imams and the Mahdis, and grant them abundant peace. The Scientific Committee Supporters of Imam al-Mahdi (may Allah establish him upon the earth) Sheikh Nazim al-Uqayli