Question 841 - The Enlightening Answer Across the Ether, Vol 7

Scientific Committee Response:

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers upon Muhammad and the family of Muhammad, the Imams and the Mahdis, and grant them peace. Peace, mercy, and blessings of Allah be upon you. Brother, may Allah make us and you steadfast upon the truth and grant us and you success in calling to and supporting it. As for why the Imam asked him in a vision to go to Najaf rather than asking directly: is a request in a vision not direct? Do they know the world of visions is the world of the kingdom and obedience, and that a request there evidences the knowledge and faith in the unseen of the one requested-this being the secret of his distinction from other servants? A request here in this world was possible, but would not reveal Imam Ahmed Alhasan’s tremendous station. It contains no trial and does not show the commanded person’s station and great faith in the unseen and its signs. Thus the request in a vision is proof for Imam Ahmed Alhasan, not a point against him, because it reveals his sincerity and Allah’s success for him: ‘Those who believe in the unseen, establish prayer, and spend from what We provided them’ [al-Baqarah 2:3]. Allah calls believers in the unseen the God-conscious, and the Imam of the God-conscious is greatest in affirming the unseen. A vision is Allah’s speech in the unseen, so this is a virtue of Imam Ahmed Alhasan. We ask Allah to grant it to us and make us, like our Imam, among those who truly affirm and believe in the unseen. Many prophets also frequently received revelation through visions, so why did Gabriel not come directly to them? The Imams stated that their speech in sleep is like their speech while awake. Consider this important narration in Qurb al-Isnad by al-Himyari al-Qummi, p. 348, no. 1258: Muʿawiyah ibn Hakim, from al-Hasan ibn Ali, grandson of Ilyas, from Abu al-Hasan al-Rida (peace be upon him), who began by telling me: ‘My father was with me last night.’ I said, ‘Your father?’ He said, ‘My father.’ I said, ‘Your father?’ He said, ‘My father-in the dream. Jaʿfar used to come to my father and say, “My son, do such-and-such.”’ He said: I later entered upon him and he told me, ‘O Hasan, our sleep and wakefulness are one.’ Regarding study: yes, Imam al-Mahdi taught Imam Ahmed Alhasan religious and divine sciences. His presence in the seminary was for reform, according to the success Allah granted him. Indeed, it was to explain truth and expose many deviations in methodology and in economic and social conduct, as everyone among the seminary students who associated with him testifies, even those who did not believe in his Call. If the questioner means academic study and Imam Ahmed’s bachelor’s degree in civil engineering, that too is no fault. He is a human being like other people, living in an organized society; learning worldly sciences at a university does not prevent his being sent by Imam al-Mahdi. Many prophets and messengers learned and practiced herding, the prevalent profession among their peoples. Jesus learned carpentry from Joseph the carpenter, and the Messenger Muhammad learned trade by going out with Meccan merchants. This is no defect or deficiency and can be beneficial in earthly leadership: ‘They say, “What is with this messenger that he eats food and walks in the markets? Why was an angel not sent down with him to be a warner beside him?”’ [al-Furqan 25:7]. Alert them, brother-may Allah guide you-lest they be like those who made this foolish statement, through which Allah exposed their foolish minds and barren argument against the proof of truth. No Shia says what they say regarding meeting Imam al-Mahdi, because accounts of many people meeting him exceed the limit of tawatur. Among the best known are Sayyid Mahdi Bahr al-Ulum’s meetings with the Imam and Sayyid Haydar al-Hilli’s meeting and recitation to him of his famous poem, ‘Patience has died awaiting you, O reviver of the law.’ Books have been authored recording meetings with Imam al-Mahdi. Requesting a miracle indicates either ignorance of the proof of truth despite its clarity or an attempt to justify not believing and affirming it. Whoever reads the Quran sees those who request a miracle do not believe in it. Pharaoh’s people requested one but did not believe; those who believed were the magicians who had not requested it. Salih’s people requested one and disbelieved when it occurred. When the people of the Messenger Muhammad saw miracles, they increased in disbelief and accused him of magic. Whoever wants a miracle should await the Qaʾim’s miracle-the Smoke-which is a sign of punishment. We seek refuge in Allah from it and ask Him to preserve all supporters of Imam al-Mahdi in the east and west from this tremendous divine punishment. Did the ambassadors perform miracles so people would believe they met Imam al-Mahdi?! Praise be to Allah alone, alone, alone.