Birth of the Houria of Paradise

When I went to the ascension, surprising events happened there. Among them, when I arrived at the 4th sky, I saw there a lot of people who had lined up. Upon my arrival, Gabriel song the call for Salat (adhan), and Michael song Iqamah. Then I was said, “O’ people! They were waiting to pray by your Imamate…continue
I went forward and said prayer and they followed me in their prayer: After the end of the prayer, I ascended to the 5th sky, and then I went to the 6th sky.
In the 6th sky, they called me and gave me good news; “O’ Muhammad! Your father Abraham, is the best father, and your brother Ali, is the best brother.
After passing the 6th sky, I arrived at the curtains of light… Gabriel grasped my hands and we entered the Paradise of that sky.
There I saw a tree whole of light, and near it were two angels who decorated it with the beauties of the Paradise. I asked Gabriel; “My friend! Whose is this tree?”
He answered; “This tree belongs to your brother. And these two angels are appointed to decorate it till last day.
I went nearest, I reached to a date tree, with soft and pure dates, with a nice smell and sweeter than honey. I took a date and ate it.
I had a wonderful felling. My dear wife, your daughter is created from that heaven date. Therefore, this baby is an unusual baby; her essence is from Paradise. She is a “Houria” of Paradise, who will appear in the form of human. I will give you good news.
The great angel of God, gave me good news that she will be a pure and blessing baby.
God will set my progeny from her and her progeny will be leaders of religion.
The Imams after me and after the lime of Prophethood, will be my deputies and successors on the earth.
When I came from ascension, once Gabriel came to me. He brought me a new order from God. Gabriel said to me; “Your God said hello to you, and ordered you to keep aloof from Khadijeh 40 days.
Keeping a way from you was so difficult for me but the joy of performing order of God, removed all difficulties. During these forty days, I was fasting every day, and I was praying all nights more than before. And I was reading Qur’an.
The promised day was greeting! Gabriel came first, with hello and special mission from God.
He said: “Be ready to give a special Gift?”
Gabriel said, “I don’t know either.” At that time Michael rested the dish forward me. Gabriel came near me and said; “The God has ordered that you should break your fasting with this heavenly food. And this food was forbidden for anyone except you.”
I have a habit that when I take my food, I invite someone to my napery. This time I asked Ali to stay at the door, and do not let anyone to enter home.
When I took off the covering of the dish, there was a racemose of date and vine and a cup of water. I ate full of them and drank from that refreshing water. After that, Gabriel poured water and Michael washed my hands. And Israfil brought a towel for drying my hands. That night the best and bigger angel of God, serviced to me. The end of food with a dish carried to the sky.
Gabriel said to me: you must go near Khadijeh. God this intellectuality and spirituality that was appearing in you after forty days and God was availing this food and this heavenly servant for creating a pure baby from you this night.
Then I got up and after forty days I was going to my home.
Even if I was becoming familiar with a loneness. Forty day from her was the most difficult days in my life. His word gave me safety. My heart was testified that to night was a last night whom I will be alone.
When the night was coming, I was doing my job and become ready for lie down. I closed the door and I prayed a recommended prayer and red some verses of Qur’an and turned off the light and I went to the bed.
I didn’t despair from his coming but I was trying to asleep. Yet, I wasn’t asleep that the voice of home door causes I got up. Maybe my awaiting wasn’t out of place. Immediately I cam out of my bed and I asked: who was knocked at a door? The one who wasn’t except Muhammad, and it was the same. When I heard his sweet voice, I became so happy and after forty days his light was shining in my house again. Now he was coming in my home.
I opened the door, the surprising light was taking his face, and it was shining like sun, maybe sun was rising in the light. I didn’t know he was, God’s guest after praying forty days and the best angels of God was serviced to him. Your father’s custom was that before he went to bed, he performed his ablution, and he prayed a short prayer, and then he was ready for sleeping, that night I was honored to trust you.
A few months passing from that day. This time was a good day for me. You are so familiar for me. You maybe borne in those days. Your light may clear up my house today or tomorrow.
Each woman needs the help for other woman in her childbed. It is a soul require. Neither I need others help. Last time I send someone near my family and I want them some helpers. They leave me alone, and I think with myself that they will help me in the sensitive time.
May not women borne their children with out any help, surely they won’t leave me alone. But they say to my invitation “No”, and I stay alone with a worry of loneliness.
That day anybody isn’t in the home. Labor pain was taking me. Times passed with hardly.
In the end of pain and loneliness I saw four honorable women that entered to the room. “But where was they coming?” and “who was giving them this news?” the door was closed. They didn’t knock down the door. “O’ God! Who were they?” but I didn’t fear them, because their kindness face of those tall woman that stood near me, gave me safety in my anxious heart.
The heaven smell was coming, the room was full of light. I was never smelling such this smell. “O’ God what I saw, did they from Bani Hashim?”
But “No, I never saw them.”
The women from Bani Hashim was not bright.
I had forgotten the anxious of childbed, but I waited with surprising, “O’ God! What was this moment?” fear and anxious was in this side, and surprising was in the other side, and loneliness added with them.
One of them when saw me in this situation, said with a kind voice: “My lady! Didn’t be sad. Didn’t allow to the fear came in yours. We are your friends, and your sisters, and we were coming to your help. Your God send us. My name is Sara, Abraham’s wife, and she was Asia, Pharaoh's wife, the one who will be your friend in the heaven. This honorable woman was Mary, Imran’s daughter and Jesus’s Mother, and she was Kulsum, Moses’s sister. We coming to help you in the childbed became safety my lady.”
Her kind word gave me a hopeful. I fell, it a glory time. I thought that this baby was a dear borne that the great ones like Mary, Asia, Sara, and Kolsum, was coming for birth of her. And what was this baby that they honored to their work. In the other hand I was ashamed from God that he favored to me, his kindness and he send this dear to keep me safe, that I wasn’t alone. I have not anyone except God and he was my one hop and he send the best women for helping me. They kept me toward themselves, the one is my right, and the other in the left, and the 3rd forward me, and the 4th back of me. This time my daughter was borne.
* Whem my daughter borne, my house was full of her light, maybe she went above all of Makkah homes. I felt her light will be full of in the world in this time, with entering of ten Houria of heaven, added to the glory of them. They said that they came to bath my baby. They came with a heaven’s cup that full of Kusar water. They said: must be wash Kusar with Kusar water. The one of four Lady holds baby in her arms and bath her. And covered her with two covering from heaven that smell better than Musk and more white than milk and she wanted from her that spoke, maybe, she was Mary. My daughter spoke and said: “I was witness that there wasn’t deity except God, I was witness that my father was the Prophet of God, he was the Lord of all Prophet, I was witness that my wife was Lord of all Will, and I was witness that my children was the Lord of all children.”
The women that presented there, all saw to each other, and they were smiling, and maybe they said with themselves: “what face! What glory! What attraction! What smelling!”
Every body knew that she wasn’t from earth. They knew that she was from heaven, interesting that my daughter knew every body. She said hello to the women that came to my help, she said their name, maybe she wanted to thanks them. They saw her with a big and smiling face and said congratulation to the God’s creative.
The heaven’s Hourias told to me that in the sky named this beauty baby “Zahra”.
When the holy Prophet heard the news of birth of her daughter, came to home, holds the baby in his arms, he was kiss her, and he was smell her, “what a knowing smell?” and, “what a scent?” the smell of the date. The smell of that heaven, the memory of ascension and as for the gift of God in the ascension to his friend’s Prophet.
He wanted to give a name to the baby, a baby who was from heaven and a baby from sky. Her midwifes were from heaven. A baby that every thing related to her was surprising, and giving a name to her will be from God and from sky.
When the Prophet wanted to give a name to her, God ordered an angle to take her name to the Prophet’s tongue, and then the Prophet said: “Fatima”
Fatima means far from any dirtiness, Fatima means far from ignorance, Fatima means pure knowledge, Fatima means Prophet’s daughter, Ali’s wife, the Mother of Hassan and Hussain, and the Mother of all the Imams; Since she was from heaven, and she wasn’t from this world, her position was unknown in this world.
Her rank will be recognized in the Last Day. The world was less than that could know Fatima.


Hadrat Fatima Zahra's Birth

A selection of narrations mentioned in Volume 6 of Bihar Al?Anwar.
Gabriel descended to the Messenger of Allah (S) and told him: “O Muhammad! The Most Exalted sends His peace upon you and commands you to refrain from (coming close to) Khadija for forty days.”
It was difficult for the Prophet, who loved and adored Khadija to do so; nevertheless (in obedience to Allah's command) he spent forty days fasting and praying nights. When it was close to the end of the forty days, he summoned Amm?r Ibn Yasser and asked him to go to Khadija and tell her:
"O Khadija! do not assume that my separation from you means abandoning or forsaking you, rather my Lord commanded me to do so, so expect nothing save benevolence, for surely Allah (exalted is His Name) praises you to His most honorable angels several times a day. Therefore, with nightfall, close the door and lay down to sleep; for I will be staying at Fatima Bint Assad's house."
This brought sad tidings to Khadija who missed having the Prophet by her side.
At the end of the forty days, Gabriel once again descended to Allah's Messenger and said:
"O Muhammad! The Most Exalted sends His peace upon you and commands you to be prepared for His salutation and gift."
The Prophet said:
"Gabriel! What is the Lord of the world's gift and what is His salutation?"
Gabriel said: "I have no knowledge of it."
At that moment, Michael descended with a plate covered with a kerchief made of brocade or sarcenet and presented it to the Prophet! Gabriel said to him (S):
"O Muhammad, your Lord commands you to break your fasting with this food tonight."
Imam Ali Ibn Abu Talib (A) said in this regard:
"The Prophet (S) used to order me to open the door to whoever wanted to join him when he came to break his fast, but that night he ordered me to guard the door of the house and said to me: `O son of Abu Talib! this food is forbidden to everyone save me. "
Then he (A) said:
"I sat at the door, and the Prophet (S) uncovered the plate, in privacy, to find a cluster of dates and a bunch of grapes; he ate until satisfied and drank his need of water. He then extended his hands to be washed, so Gabriel poured the water, Michael washed his hands, and Israfil dried them. Thereafter, the remaining food with the plate ascended to heaven. Then he (S) started to prepare himself for prayers when Gabriel said to him:
"Prayer is forbidden to you until you go to Khadija's house and perform coition with her; for Allah (Glory be to Him) ordained upon Himself to create noble progeny from you tonight.' So he rushed to Khadija's house."
Khadija said:
"I had gotten used to seclusion by that time, so when night arrived I covered my head, put down the curtains, locked the doors, performed my prayers, put out the lantern, and retired to my bed. That night while I was between the states of sleeping and being awake, the Prophet knocked on the door; so I exclaimed: Who is knocking on the door that only Muhammad knocks on?"
The Prophet gently and politely replied:
“Open the door Khadija, I am Muhammad”
Khadija said:
"I cheerfully got up and opened the door for the Prophet to come in. He (S) usually requested the water jug to perform ablution and two short prayer prostrations before he retired. On the contrary, that night he (S) did not request the jug nor did he perform prayers... instead, what occurs between a woman and her husband occurred between us; and by Allah, who created the heavens and caused water to come out of springs, before the Prophet left me, I felt Fatima's weight in my womb..."
It can be concluded from the above mentioned narration that:
1.Allah Almighty commanded His Messenger to abandon Khadija a period of time so that his longing and wanting her increased.
2. He (S) performed more worship so as to achieve a higher level of spirituality and sacredness, as a result of being in constant contact with the heavenly world.
3. He (S) broke his fast on the pure heavenly gift, which was quickly transformed into sperm because of its delicateness.
4. The sperm was produced from eating a delicate heavenly food that differs from material nutritions.
5. The Prophet (S) immediately proceeded to Khadija's house in order to transfer the sperm to her womb after the previously mentioned preparations.
This narration was mentioned by the following Sunni scholars with minor variations between some of their accounts of it:
1. Khawarazmi in his book Maqtal Al? Hussain p. 63, 68.
2. Dhahabi in Al?Etedal v.2, p. 26.
3. Talkhees Al?Mustadrak v. 3, p. 156.
4. Asqalani in Lisan Al?Mizan v. 4, p. 36.
In addition, there are various traditions with minor verbal differences and the same fundamental meaning that Fatima Zahra (A) was created from a sperm produced from heavenly food. We mention herein some of these narrations and restrict ourselves to the part which are related to our subject in observance of briefness and omit the rest:
Imam Reza (A) said: "The Prophet (S) said:
“On the night of my ascension to Heaven, Gabriel took my hand and led me into Paradise, then he handed me dates from which 1 ate; those dates were formed into sperm. When I descended to Earth, I came unto Khadija who became pregnant with Fatima; thus, Fatima is a human huri, whom whenever I long for Paradise I smell.” (Amali As?Sadouq).
Imam Baqir (A) on the account of Jabir Ibn Abdullah, said:
"It was said to the Messenger of Allah: Surely you kiss, embrace and bring Fatima close to you... and treat her better than your other daughters!"
He (A) commented:
"Indeed, for Gabriel brought me an apple from heaven, which I ate and it was transformed into sperm that I placed in Khadija who later bore Fatima. Hence, I smell paradise's fragrance in her." (Elal Ash?Sharaye').
Ibn Abbas said:
"Aisha entered the house while the Messenger of Allah was kissing Fatima, so she said: Do you love her, O Messenger of Allah?'
He replied: ‘Indeed, by Allah if you knew the extent of my love for her, your love would increase for her. When I was in the forth heaven... (until he said) that I found these dates softer than butter, more pleasant than musk and sweeter than honey. So when I descended to earth, I came unto Khadija and she bore Fatima. Thus, Fatima is a human huri, whenever I long for paradise I smell her. "' (Bihar: v.6).
This last narration was also mentioned with variations by:
1. Al?Khateeb Al?Baghdadi in Tarikh Baghd?d v. 5, p. 87.
2. Kharazmi in Maqtal Al?Hussain p. 63.
3. Muhammad Ibn Ahmad Al?Demashqi in Mizan Al?Etedal v.1, p. 38.
4. Az Zarandi in Nazm Durar As Simtain.
5. Asqalani in Lisan Al Mizan v.5, p. 160.
6. Qanduzi in Yanabi' Al?Mawaddah.
7. Muhib?Ad?Din At?Tabari in Dhakhaer Al?Uqbi p. 43.
These narrations are mentioned on the accounts of Aisha, Ibn Abbas, Saed Ibn M?lik, and Umar Ibn Al?Khattab.
8. Sheikh Shua'b Al?Misri in Ar?Rawd Al?Faeq p. 214 writes:
"Some noble narrators mentioned that one day Lady Khadija (may Allah be pleased with her) asked the Master of creatures (the Prophet P.B.U.H) to show her a fruit from the Dwell of Peace (Paradise). Thus, Gabriel brought him who was chosen above all two apples from Paradise and said:
'O Muhammad, He who appointed a due proportion for all things says to you:
"Eat one apple and give the other to Lady Khadija, then come unto her, for I will create from you (both) Fatima Zahra. "The Chosen One did what The Guardian (Gabriel) told him to do, and.. (Until he said): ‘Thus, whenever the Chosen One longed for Paradise and its greatness, he would kiss Fatima and smell her beautiful fragrance and say: 'Fatima is a human huri.’"
There are successive narrations in this regard, but we satisfy ourselves with what has been mentioned.
There remains a point here on which elaboration is rather important; it is noticeable that the narrations clearly state that Khadija bore Fatima immediately after the Prophet's Ascension to heaven, which took place in the second or third year after revelation.
Nevertheless, there is a collection of narrations from the Holy Imams of Ahlul?Bayt (A), which state that Fatima was born five years after the first revelation to the Prophet This indicates that she stayed in her mother's womb for more than two years, which is definitely incorrect. How can the contradictions between the narrations be explained?!
There are several probabilities, which can be given as answers to this question; they are:
1. The Messenger of Allah ascended to heaven more than once, as was stated in the Book of K?fi. This, in my opinion, is the most accurate account of this affair.
2. Taking into account some narrations which state that Fatima (A) was born in the second or third year after the first revelation (as will be mentioned together with the historians' opinions who claim that Ascension took place in the third year of revelation); this contradiction can be explained especially in light of the various sayings regarding the month during which Ascension occurred.
Among the unique merits of Fatima Zahra was that she spoke to her mother while she was still in her mother's womb. Shiite scholars are not alone in reporting this merit of Fatima; several Sunni scholars and narrators also support this fact. For instance, Abdur Rahman Shafe'i narrated in his book Nuzhat Al?Majalis v. 2, p. 227, that Khadija (may Allah be pleased with her) said:
"When I was pregnant with Fatima, which was an easy pregnancy, she would speak to me from inside my womb."
Also, Dahlawi in Tajhiz Al?Jaish quoted the author of Madh Al?Khulafa Ar?Rashidin as saying:
"When Khadija was pregnant with Fatima, she (Fatima) used to speak to her from her womb, but Khadija kept this from the Prophet.
One day, the Prophet entered the house and found Khadija speaking to someone while no one was in the room with her. He inquired as to whom she was speaking; she replied:
‘That which in my womb, surely it speaks to me.'
Then the Prophet said:
'Rejoice Khadija, for this is the girl whom Allah has made to be the mother of eleven of my successors who will come after me and after their father. "'
Shuab Ibn Saad Al?Misri mentioned the following in Ar Rawd Al?Faeq, p. 214:
"At the time when Khadija's pregnancy had become apparent, the infidels asked the Prophet to show them the splitting of the moon; upon hearing this Khadija declared:
"O what a disappointment it would be! Had Muhammad lied while he is the best Messenger of my Lord?"
It was then that Fatima called Khadija from her womb and said:
"O Mother, do not be grieved nor sorrowful, for surely Allah is with my father."
When Fatima was born, the skies became illuminated from the brightness of her face.
Likewise, the narration, which states that Khadija spoke of Fatima Zahra's talking while still in her womb, has already been mentioned at the beginning of this chapter.
The clear disagreement on Fatima's birth date is surprising. Some scholars state that she was born five years after revelation; while others say that she was born two or three years before that; and still others claim that she was born five years before revelation. It should be noted that the first statement was narrated from the Imams of Ahlul?Bayt (A) a group of Sunni scholars also favor the same viewpoint. On the other hand, Sunni scholars and narrators alone speak of the second date.
The following are narrations, which have been cited concerning the date of Fatima Zahra's birth:
1. K?fi (Kulayni):
"She was born five years after (the beginning of) Prophethood, and three years after Ascension to heaven. When the Prophet died, Fatima was eighteen years old....”
2. Al?Manaqib (Ibn Shahr Ashub):
"Fatima was born five years after (the beginning of) Prophethood and three years after Ascension, namely on the 20th of Jamadi Al?Thani. She lived eight years in Mecca with her father, and then she immigrated...”
3. Al?Bihar: Imam Baqir (A) said:
"Fatima Bint Muhammad was born five years after the (first) revelation to Allah's Messenger. She died when she was eighteen years and seventy?five days old."
4. Rawdhat Al?Waedin:
"Fatima was born five years after the (first) revelation to the Prophet....”
5. Iqbal Al?Aamal: Sheikh Mufeed in his book Hadaiq Ar?Ryadh, said:
"The 20th of Jamadi Al?Thani was the birthday of Fatima Zahra during the second year after (the first) revealation."
6. Misbah Al?Kaf'ami:
"Although it has been said that she was born five years after (the first) revelation, (Fatima) was born on Friday the 20th of Jamadi Al?Thani, two years after revelation."
7. Misbahain:
"Friday the 20th of Jamadi Al?Thani, two years after revelation, was the birthday of Fatima, as was cited by some narrations. It has been mentioned in a narration that she was born five years after revelation. The Sunnis narrate that she was born five years before revelation."
8. Dala'el Al?Imamah, on the authority of Imam Sadiq (A):
"Fatima was born on the 20th of Jamadi Al?Thani, forty five years after the Prophet was born…etc.” (The above mentioned narrations were recorded in Bihar: v.10).


The above-mentioned statements are a selection of narrations from the Imams of Ahlul?Bayt (A) and the old Shiite scholars (may Allah bless their souls) declaring that Fatima Zahra's birth took place after revelation. Contrary to this, the Sunni scholars have stated:
1. Ma'refat As?Sahabah by Abu Nu'eym:
"Fatima was the youngest of Allah's Messenger's daughters. She was born while Quraish was building Kaaba."
2. Maqatil At?Talibin by Abu Al?Faraj Al?Isfahani:
“Fatima's birth took place before revelation, during the time that Quraish was building Kaaba."
3. Ibn Al?Athir in Al?Muhktar Fi Manaqib Al?Akhiar.
4. Tabari in Dhakhaer Al?Uqbi.
5. Suyuti in Ath?Thughour Al?Basimah.
Perhaps more research would reveal that the Sunnis adopted this viewpoint in most of their books.
After briefly examining the above-mentioned narrations and in view of the fact that neither Ascension nor Revelation took place before the beginning of Prophethood, it becomes clear that Lady Fatima Zahra's birth was after revelation. Therefore, the falsity of the traditions, which claim that she was born five years prior to the first revelation, becomes obvious.
There are two motives which can be cited for those who made such false claims: The first is to refute the prophetic traditions which reveal the story of heavenly food and that Fatima was born from sperm produced from an apple that came from paradise.
The second is to prove that Fatima Zahra was unattractive to the point that she became eighteen years old before anyone asked to marry her.
(More light will be shed on this subject when we elaborate on Fatima's marriage.)
Nevertheless, Tabari in Dhakhaer Al?Uqbi, Asfuri Shafe'i in Nuzhat Al?Majalis and Qanduzi in Yanabea Al?Mawaddah narrated that Khadija (A) said:
"... Then, when (Fatima's) delivery came near, I sent for the Quraishan midwives who refused to help me because of Muhammad (S). During childbirth, four ladies whose beauty and brilliance were indescribable entered the house’.
One of them said:
“I am your Mother Eve”
The second said:
“I am Umme Kulthum, Musa's sister”
The third said:
“I am Mariam, and we have come to help you.”
Here is the same narration but in a different manner:
'When Khadija was about to deliver, she sent for the Quraishan women to help her give birth to her child. They refused and said: 'We will not help you; for you became Muhammad's wife.'
In the meantime, four women entered the house; their beauty and brilliance cannot be described. One of them said:
‘I am your Mother Eve.'
The second said:
`I am ?syia Bint Muzahim.'
The third said:
‘I am Kulthum, Musa's sister.'
The fourth said:
“I am Mariam Bint Imran, (Isa's mother). We have come to deliver your child. "
Fatima was then born.
“When Fatima fell on the ground, she was in a prostrating position, raising her finger."
Furthermore, the detailed narration was mentioned by Al?Mufaddal Ibn Amr on the authority of Imam Sadiq (A) in v.1 of Al?Bihar by Al?Majlisi.
In addition to what we have already mentioned about Fatima's birth, Ibn Asaker in At?Tarikh Al?Kabir said:
"Khadija gave her children to other women for nursing; but when Fatima was born, Khadija herself nursed her."
This was also stated by Ibn Kathir in Al?Bidayah wan?Nihayah.

Hadrat Fatimah's Elegy on Fadak

He said: Abu Bakr Muhammad b. Umar al-Je'abi reported to me from Abu Abdillah Ja'far b. Muhammad b. Ja'far al-Hasani, who reported from Isa b. Mehran, from Yunus, from Abdullah b. Muhammad b. Sulaiman al-Hashemi, from his father, from his grandfather, from Zainab b. Ali b. Abi Talib (AS) that she said:
When the opinion of Abu Bakr and his supporters became unanimous about depriving Fatimah, peace be upon her, from Fadak, and she lost all hope about his reconsideration, she came to her father's grave, threw herself upon it, and grievously complained about the way the {people} treated her. And she wept, till the earth on the grave became wet with her tears, and then she said in her elegy:
"There have been after you news and incidents
were you to witness them, you would have disapproved them;
We have missed you, the way a parched land misses the rainfall,
your people are in total disarray, see how they have reneged.
Jibraeel used to endear us with the verses (of Qur'an),
but after you have hid from us, all good is also concealed;
You were the moon, from whose light people benefited,
and upon you was revealed the books - from the Lord Almighty.
Men have attacked us and humiliated us,
after the Prophet, and all wealth has been usurped;
The perpetrator of injustices to us will know his fate
on the day of Judgement, where he will finally land.
We have come across things which no one before us,
neither from Arabs nor from the Ajam have suffered;
So, we shall continue weeping over you as long as we live,
and as long as we have eyes which well up with flowing tears."


"I have not known of an assembly of people worse than you...." said Fatimah (AS)
He said: Abu Bakr Muhammad b. Umar al-Je'abi reported to me from Abu al-Husain al-Abbas b. al-Mughairah, who reported from Abu Bakr Ahmad b. Mansoor al-Ramadi, who reported from Saeed b. Ufayr who reported from Ibn Lah'eah, from Khalid b. Yazeed, from Ibn Abi Hilal, from Marwan b. Uthman who said:
When people swore the allegiance on the hands of Abu Bakr, Ali (AS), al-Zubair and al-Miqdad entered the house of Fatimah, peace be upon her, and refused to come out. So, Umar b. al-Khattab said: "Set the house on fire upon them." Then al-Zubair came out with his sword. So Abu Bakr said: "Catch this dog." As they advanced towards him, he (al-Zubair) slipped and fell and the sword fell off his hand. Then Abu Bakr said: "Hit him with the stone." Zubair hit the stone till it broke.
Ali b. Abi Talib (AS) left the house from the direction of Aaliyah and met Thabit b. Qays b. Shammas. He said: "O Abul Hasan, what has happened to you?" He said: "They have resolved on burning down my house, while Abu Bakr is sitting on the pulpit, receiving allegiance, he neither prevents them for doing it nor is he condemning it." Thabit said: "My palm will not leave your hand, till I am killed by your side." So they moved forward together till they came back towards Madinah while Fatimah (peace be upon her) stood at her door, and all of the people had left her house. She was saying: "I have not known of an assembly of people worse than you; you left the messenger of Allah unattended, when his corpse lay before us; you resolved about your affairs among yourselves, refusing to seek our leadership; and you did to us what you did, and you recognized no right for us."


The pleasure and displeasure of Fatimah (SA)
He said: Abu Hafs Umar b. Muhammad al-Sayrafi reported to me from Abu Ali Muhammad b. Hammam al-Katib al-Iskafi, who reported from Muhammad b. al-Qasim al-Maharibi, who reported from Ismail b. Ishaq at Rashidi, who reported from Muhammad b. Ali from Muhammad b al-Fudhail al-Azdi, from Abu Hamza al-Thumali, who reported that Abu Ja'far Al-Baqir Muhammad b. Ali, peace be upon him, reported from his father and grandfather that:
The Prophet, peace be upon him and his progeny, said: "Surely, Allah is displeased when Fatimah (peace be upon her) is displeased, and He is pleased when she displays her pleasure."


Fatimah (SA) in the Khilafat of Abu Bakr
He said: Abul Hasan Ali b. Muhammad al-Katib reported to me from al-Hasan b. Ali al-Zafarani, who reported from Ibrahim b. Muhammad al-Thaqafi, who reported from Abu Ismail al-Attar, from Ibn Luhaya'h, from Abul Aswad, from Urwah b. al-Zubayr that:
When people swore allegiance to Abu Bakr, Fatimah, the daughter of (Prophet) Muhammad, peace be upon him and his progeny, came to the door of her house and said: "Never have I witnessed a day like this. They have indeed, set a worst record. They left their Prophet, peace be upon him and his progeny, with his corpse in our midst and preoccupied themselves with the matter (of succession) without us."


Fatemah (AS) on the Day of Judgement
He said: Abu Ja'far Muhammad b. Ali b. Musa reported from his father, who reported from Ali b. Ibrahim b. Hashim, from his father, from Ibn Abi Umayr, from Aban b. Uthman, that:
Abu Abdillah Ja'far b. Muhammad, peace be upon him, said: On the Day of Judgement, Allah will bring together the first and the last people on one plane and then He will cause an announcement to be made: "Cast down your glances and lower your heads, so that Fatemah (peace be upon her), daughter of Muhammad, peace be upon him and his progeny, crosses the Bridge (al-Sirat)." He said: "People will cast down their glances and then Fatemah, peace be upon her, will arrive seated on one of the highbred animals of Paradise, followed by 70 thousand angels. Then she will make a distinguished pause at one of the high stations on the Day of Judgement, dismount and take the blood soiled shirt of al-Husain b. Ali peace be upon him, in her hands, saying: "O Allah! This shirt belongs to my son, and You know what was done to him."
There will be proclamation from Allah, Most High: "O Fatemah, you have My pleasure." She will say: "Help me avenge from those who killed him." Allah will then command a flame from hellfire to leap forth and devour all the killers of al-Husain b. Ali, peace be upon him, the way a bird devours a seed. The flame will take them back into the hellpit, subjecting them to various chastisements. Then Fatemah, peace be upon her, will ride again and proceed to enter Paradise, accompanied by the angels following her, her descendants before her and her friends and partisans on her right and on her left."


'Fatimah (AS) is part of me'
He said: Abul Hasan Ali b. Khalid al-Maraghi reported to me from Abul Qasim al-Hasan b. Ali b.al-Hasan al-Kufi, who reported from Ja'far b. Muhammad b. Marwan al-Ghazzal, who reported from his father, who reported from Abdullah b. al-Hasan al-Ahmasi who reported from Khalid b. Abdillah, from Yazid b. Abu Ziyad, from Abdullah b. al-Harith b. Nawfil, who reported from Sa'd b. Malik, meaning Ibn Abi Waqqas, who said:
I heard the messenger of Allah, peace be upon him and his progeny, say: "Fatimah is a part of me; whoever pleases her, pleases me, and whoever displeases her, displease me. She is dearer to me than all beings."

Anticipating the Savior of Humanity

Hazrat Ali (A.S.) has said:
The best worship of the believer is to have Anticipation for the reappearance of the Mahdi (A.S.) from Allah.


Value of Anticipation
Anticipation is one of the excellent characteristics of people on the road to success.
Because as states in the precious words by the Household of Revelation concerning the characteristics of the great men during the period of occultation, "The upright ones in anticipation are the best of people of all times."
In this way some of the people-with a complete understanding of the issue of anticipation-consider it the most important factor today, and they believe that man can find all comprehensive and complete factors within true anticipation, as a result of which man can take off in flight in the spiritual heavens and can save themselves from social difficulties and mental entanglements.
Anticipation, in its true and complete sense is a difficult state, which is said to be surrounded by secret halos and only a few righteous men can attain it completely and not fall into the traps of the enemy.(1)
(1 By entreating the Imam of the Age May Allah hasten his reappearance) and in remembering him, many people hold ceremonies in Anticipation of his reappearance and Praise be to Allah such ceremonies are on the increase and are becoming more widespread. Our intention is not to deny such ceremonies or such people or to deny their of Anticipation because their state has many varied levels and those who have attained the highest level, even though they may be few in number, have arisen from among the ranks of these very people and did not remain stagnant on the path they chose, rather they struggled and endeavored and tolerated difficulties and hardships.)
Anticipation, at it highest and final level - which exists within the special companions of the Imam of the Age (A.S.) - means readiness and using extraordinary powers for implementing the heavenly organization and service in the of the heavenly government of the Holy Imam (A.S.).
Anticipation at any stage that it may occur is a type of inner help from the unseen world, a way closer to God and if it continues and becomes complete, with the passage of time, it destroys the darkness which exists within the depths and the interiors of man and in his unconscious self (nafs). It also serves to illuminate the shutters of light and brightness of man's inner self and in this way opens the way for perfection to him.
Therefore Anticipation is a state of readiness in all the necessary dimensions and attracts man's inner attention to the world of purity, sincerity and light; the world where all satanic and evil potentials are destroyed, and divine light shines within the souls of all people all over the universe.
Considering this fact, we can say that the person who holds extraordinary powers is one who has taken steps towards the elevated stages on the path of anticipation. Because as we know the government of the Imam of the Age (A.S.) is a heavenly and extraordinary one, the understanding of which is beyond human perception, and the companions of the Imam (A.S.) must assemble around him and make themselves present in the front line to assist and be men of action and have the necessary extraordinary powers required to submit to the great Imam's (A.S.) divine orders.(2)
(2. In many traditions the use of extraordinary powers by the Imam of the Age (A.S.) during his reign has been clarified.)
The traditions concerning the characteristics and qualities of the 313 persons who make up the elite helpers of the Imam of the Age (A.S.) introduce them as having extraordinary spiritual powers in the period of occultation.


Factors of Anticipation
We must endeavor to understand the true meaning of Anticipation and investigate this state within others and ourselves.
There are many in which we can gain awareness of the issue of Anticipation and in learning and expressing its greatness to others, by whose utilization we can bring about the state of Anticipation within the society and create the seed for the belief in Anticipation within its members. We will mention some of the most important ways by which the society can become drawn to the issue of Anticipation.
1. Familiarity with the esteemed position of Wilayat (guardianship) and awareness of the greatness of the Imam of the Age (A.S.).
2. Familiarity with the amazing affects of Anticipation in its complete meaning and sublime states.
3. Familiarity with the characteristics and qualities of the companions of the Imam of the Age (A.S.) who reached the highest stage of Anticipation and benefited from great spiritual powers and followed the orders of the Imam of the Age (A.S.).
4. Familiarity with the world, man's future, the significant changes and happenings in the lives of the people at the time' of the reappearance.(3)
(3. Many other ways also exists which invite man towards Anticipation and we have mentioned some of them in this book, e.g. the issue of sincerity, knowledge, compassion of the Ahlul Bayt (A.S.) self development etc).
Knowledge of the status of the Imam of the Age (A.S.), knowing the elite companions of the Imam (A.S.), perfect intellects, scientific perfection, connection to the unseen world, familiarity with unknown creatures, journeys to the skies and far away places and other such issues are things which call mankind towards the issue of the reappearance of the Imam of the Age (A.S.), and create the state of Anticipation and readiness in them for the magnificent and amazing government of the Imam (A.S.).
Knowledge and awareness about such realities, brings about excitement and happiness within the hearts and souls of all pure-hearted people and makes them fascinated by the prospect of those days. Within the society it also creates a state of Anticipation and expectation for the reappearance, which is an obvious responsibility of every man.
We will now embark on an explanation of the mentioned topics.
Familiarity with the status of the Imam (A.S.)
Familiarity with the characteristics and qualities of the Imam of the Age (A.S.) and paying attention to the greatness of this personality are important factors and motives in creation the state of Anticipation.
Noting that all over the universe, in the entire created world, there is no one worthy of leading and reforming the world except him, attracts man to the Imam (A.S.). This great personality is the last divine store and the only remainder of the leaders (Amirs) of the world, about whom Amir al Mu'minin Ali (A.S.) has said:
The knowledge of the Prophets in comparison to his knowledge, and the secrets of the (Walis) guardians in comparison to his secrets, and the honor of the saints in comparison to his honor are like drops in the ocean and grains in the desert.(4)
(4. Bihar ul Anwar vol 25, p 173).
Now that we are in the period of the last of the great personalities, considering his excellence and by following his guidance, we can save ourselves from darkness and ignorance and while anticipating the coming of his government, count down the days (i.e.) wait anxiously until that flag of guidance and justice will be flown in the world.
If someone becomes familiar with this great personality, in these times and becomes aware of the help of the Imam of the Asr (A.S.) in the period of occultation and the changes which will take place around the world and within man himself at the time of his reappearance, he will always remember him, and in the same way that it has been ordered (5) will always bask in the sunrise of Anticipation of Wilayat.
(5. Refer to Bihar ul Anwar vol 25, p 250).
The knowledge of such a person removes the rust of ignorance from his heart and replaces it with purity and light. Consider the interesting tradition, which shows the unseen help of the Imam (A.S.) in the period of occultation. Jabir Jau'fi from Jabir Ibn Abdullah Ansari relates from the Holy Prophet (S A W) that he said:
He (Hazrat Mahdi [AS]) it is by whose hands Allah expands the lands of the East and West. He it is who will become hidden from his early Shi'as such that there will be no real base for belief in the Imamate, other than for someone whose heart Allah has tested for faith.
Jabir Jau'fi says that Jabir Ibn Abdullah Ansari said to the Prophet (S.A. W), O Prophet of Allah, would the Shi'as benefit from him in the period of occultation? The Prophet (S A W) answered, Yes, I swear by Allah has commissioned me with the message, they will benefit from him in the period of occultation and will be enlightened by the light of his Wilayat in the same way that people benefit from the sun even though it is covered by clouds. O Jabir, this is of the divine secrets and of His storehouse of knowledge.Therefore hide it from all but those are not part of it.(6)
(6. Kamal uddin pp 146 & 147, Bihar ul Anwar vol 36, p 250.)
By swearing, the Holy Prophet (S A W) in this tradition emphasizes that the Shi'a will receive light from the Imam (A.S.) at the time of his occultation.
At the time of the occultation, even though the Imam (A.S.) is absent, in actuality, the veil of absence is in our hearts.Rather Imam (A.S.) is a shining light and this is clear to anyone whose heart is capable of seeing, even if he is apparently blind.
Considering this fact, man can be guided to the position of Wilayat and to the power of this great personality and the love Age (A.S.) can intoxicate hearts and create the manifestation of the world government within man's heart.


Familiarity with the effects of Anticipation
1. Escape from hopelessness and despair in societies where religion plays no role and people are expectant of no greater future, despair in life, murder, bloodshed and suicide are frequently witnessed. This is because people see such negative factors as factors as poverty, oppression, tyranny, infringement and breaking of laws and distrust in man -made laws and they fail to find solutions and means of escape from such darkness. Because of this they become entangled in the difficulties of destructive despair and hopelessness, this being because they have no hope in God and the future and they view suicide as the way out of these problems. And by committing these crimes, they not only draw their present life and the hereafter into ruin but also the future of their spouse, children and relatives also.
But the person who has created the feeling of Anticipation within himself and at every moment is hopeful for the luminosity of the shining light of Wilayat to engulf the universe, is never willing to create such crimes and lo is never willing to destroy the lives of many. Therefore this issue of Anticipation of the reappearance is a relief for him, and prepares a base for escape from despair and ruin. The following tradition is a witness to this truth.
Hassan Ibn Jahm says: I asked a question of Imam Musa Ibn Ja'far (A.S.) about the reappearance. The Imam (A.S.) replied, Do you not know that Anticipation of the reappearance is part of the reappearance. I said, I would not have known had you not taught me. The Imam said, Yes Anticipation of the reappearance is part of the reappearance.(8)
(8. Bihar ul Anwar vol 52, p 130)
2. Spiritual perfection
Man, by establishing complete Anticipation, can create some of the states of the people of the time of the reappearance within himself, namely purity of heart, and with hope and anticipation save himself from despair and ruin. Imam Sadiq (A.S.) narrates from his ancestor Amir al Mu'minin (A.S.) who is quoted as saying:
"The best worship of the believer is to have Anticipation for the reappearance of the Mahdi (A.S.) from Allah."(9)
(9. Bihar ul Anwar vol 52, p 131)
Therefore as a result of the state of Anticipation man can create within himself, some of the effects of perfection of the time of the reappearance. For further explanation of this matter consider Imam Sajjad's (A.S.) orders to Abi Khalid. Abi Khalid narrates from Ali Ibn Hussain (A.S.) where the Imam (A.S.) has said:
The occultation will be extended by a guardian (Wali) appointed by Allah who is the 12th of the guardians and Imams belonging to the family of the Holy Prophet (SAW) after him.
O Abi Khalid, the people who will be present at the time of his occultation and believe in his Imamate and await his reappearance, are better than people of any other period.
Thus Allah (SWT) bestows them with so much intelligence, understanding and knowledge that absence to them is like witnessing and at that time they will be given the position equal to those who struggled (mujahideen) and fought with swords in the presence of the Holy Prophet (SAW). They are truly of the sincere and are of our true Shi'as who calls people to the religion of God, both openly and privately. Then Imam Sajjad (A.S.) said, Anticipation of the reappearance is part of the greatness of the reappearance." (10)
(10. Bihar ul Anwar vol 52, p 121)
The righteous ones in Anticipation, who have attained perfection on the path because of their readiness for the government of Allah's unseen powers all over the universe, at the time of occultation, attain some of the personal qualities of the time of reappearance e.g. purity of heart, such that the dark period of occultation appears to them as a time of presence and witnessing.
If it did not affect them in such a way, then how can anticipation of the reappearance be a great part of the reappearance?
With the state of Anticipation, they bring together the period of reappearance and the period of occultation and they attain many of the states of that period during the period of occultation (11)
(11. In the same way that has been mentioned, it is only rarely that people like late Sayyid Bahr al-Ulum and the late Sheikh Murtada Ansari can attain such a state.)
The late Sheikh Ansari concerning the status of Imam of the
Age (A.S.)
At this point so that light can be shed on hearts, we will mention some of the events of the life of a great personality in the Shi'a world, who by having unseen powers both openly and privately, has embarked on assisting God's religion.
One of the students of the late Sheikh Ansari, concerning the relationship of the late Sheikh with the Imam of Age (A.S.) and his honorable visits to the house of that Hazrat has said:
I had entered Karbala to perform one of the particular pilgrimages of Hazrat Aba Abdullah Hussain (A.S.). I came out of my house a little after midnight to go to the bath and because the lanes were muddy, I took along a lamp with me. From afar I saw someone resembling Sheikh. Upon drawing near I confirmed that it was the Sheikh. I wondered where he was going at that time he also had weak eyesight. So that God forbid someone should ambush him, I followed him quietly until he arrived at the door of a old house, where he read the Ziyarat Jameh with particular attention and then entered the house.
I saw nothing after that but I heard the Sheikh's voice and it seemed that he was speaking to someone. I went to the bath, to the holy shrine and saw the Sheikh there. After the journey to Najaf I visited the Sheikh and related the incident of that night to him. First the Sheikh denied it, but after much insistence he said, Sometimes in order to pay a visit to the Imam of the Age (A.S.) I seek permission and go to the back door of the house which you will never find again, read Ziyarat Jameh and if permission is given (at that place), I visit the esteemed Imam Mahdi (A.S.) and ask the necessary questions of the master. The Sheikh said; Until the time that I am alive keep this secret and reveal it to no one.(12)
(12. The Life and Personality of Sheikh Ansari, p 106).
Such great personalities are ready and prepared for the reappearance of the Imam (A.S.) and not those who at the time of the reappearance will go to war with the Imam (A.S.) by interpreting and explaining verses of the Holy Qur'an.


The Secret of Success and Deprivation
It is possible that one can ask: How is it that the late Sheikh Ansari, whenever he was given permission, could go to the Imam of the Age's (A.S.) house, read the Ziyarat Jameh and again with permission enter that house and speak to his beloved Imam?
How did he attain such a status but his student who also saw the Imam's (A.S.) house did not have such a privilege and the late Sheikh said to him; You will not find that house again.
This is an important question requiring a convincing answer. Unfortunately some have ready and quick answers for such questions, and in the face of such questions they quickly answer, Allah wanted it to be so, or Allah (God forbid) has a special relationship with some people and this has no relation to the action or desires of the person involved.
Such answers, which are frequently given in order to remove the burden of responsibility, are incorrect. Because they are neither convincing nor do they guide anyone to the path.
Considering the sayings of the household of revelation, we will seek to answer this question.
Allah, the compassionate, calls all people towards spiritual and mental perfection and in His general invitation, rewards all who take steps towards this path. In the same way that the host invites the guests and if they accept the invitation and participate in the gathering, he is hospitable to them, Allah also creates the foundation for man's advancement and perfection within all of mankind and invites them to that path. In the Qur'an it is clearly stated in Surah Ankabut Verse 69.
And those who strive in Our course We will certainly guide them to Our path...
It is the responsibility of the guests to answer Allah's call and move forward in the path of spiritual perfection.
Therefore within mankind there exists the base for advancement and perfection and they benefit from such blessings but they store it away and do not utilize it. Like the shortsighted wealthy who are at their happiest when they store away as much of their money as possible in the banks and never find the good grace to use such wealth.
In order to be successful, one must use all existent grounds and capabilities and make up for one's deficiencies so that one can attain one's desired goals.
Many people benefit from many natural capabilities and the ability to attain spiritual perfection but since they show no interest in such matters they make no use of such capabilities, leave this world and thus their capabilities are also buried deep in the earth. This is similar to the wealthy of yesteryear where they saved their money by hiding it deep in the earth, where neither these nor their families could benefit from it.
In order to make clear how some people have greater mental capacities and better understanding and how they attained them, we will mention some words from the Sheikh Hur Amili, one of the great Shi'a scholars.
He says, "It is clear that seeing and hearing and the like, are not independent of the eye the ear, etc, but rather, they are just means for the spirit by which it sees and hears etc and because man's spirit is not strong, his seeing and hearing are limited to these types of physical apparatus.
Therefore he only sees the material and is incapable of grasping the spiritual. But if man's spirit is strengthened and by means of worship, performance of the obligatory acts and abandoning the prohibited, draws close to Allah, his spirit will become strong. When the spirit becomes strong, his power of utilizing the material and what is natural will become stronger.
Therefore with his eyes he sees things and with his ears he hears things that others do not have the power to.
This authority and power exists in various people at various degrees. Whoever draws near to Allah by means of worship and struggle, strengthens his spiritual state, he gets greater power in perceiving the things, which others by using their eyes and ears do not have the power to do." (13)
(13. Refer to Fawa'id al-Tusieh, the late Sheikh Hur Amili, p 82).
By this, it is clear why persons such as the late Sheikh Ansari can receive that great blessing but others do not have this power and capacity and those looking on are incapable of seeing matters as they do.
The state of Anticipation in its complete sense brings you the gift of understanding of such matters. Those who are on the path of Anticipation and have developed themselves, with release from their carnal desires and with flight and elevation of spirit, are released from the domination of their (nafs) selves and the attraction of the self loses its power, and they are drawn to Allah. In the same way that spacecrafts which leave the earth's orbit are no longer drawn by the earth's gravity, with the passage of time, you also can release yourself from the pull of carnal desires, the attraction of the self and satanic temptations will no longer affect you.
The companions of the Ahlul Bayt (A.S.) e.g. Salman were like this. They had been released from the orbit of the self and from the limitations of materialism and as a result formed a relationship with the unseen world. Wilayat and the power that Salman benefited from were because he had moved outside of the orbit of the self and destroyed his desires. He placed the desires and will of Amir al Mu'minin (A.S.) above those of his own and as a consequence benefited from and used unseen powers.


Familirity with the position of Wilayat
Anticipation of the reappearance strengthens the power of Wilayat of the Imam of the Age (A.S.) in the heart and souls of those in wait and stabilizes and strengthens them concerning this concept that one day next to the house of God (Kabaa) God's power will be revealed by means of that Imam (A.S.) and the Satanic powers of the world, who are just leeches sucking on the blood of the weak, will receive punishment for their disgraceful actions. And with the rigidity and great power of Wilayat it will be proven and made clear that the person who holds the position of Imamate and Wilayat can reveal Allah's power.
This is the idea and belief of a person in waiting. Therefore the Anticipation of the reappearance accompanies belief, trust and basic knowledge of religion, because Anticipation plants the seeds of knowledge and awareness of the beliefs within the minds of those in waiting and makes them understand that eventually the entire universe will become organized under the domination of the power of Wilayat and the great and unknown power of Wilayat will bring all of the oppressive powers to their knees. The materialistic culture of the world will not stand in the face of the boundless power of divine Wilayat and the universe will come under the control of the amazing powers of the world reformer (A.S.).
3. Familiarity with false claimants throughout the history of the Shi'a, many various persons have risen with claims of the Mahdiat and introduced themselves as leaders and reformers and with such deceit have trampled on the blood, souls and wealth of the people and have even misguided some. But those who are truly in Anticipation and have illuminated themselves with the shining light of Wilayat, are not fooled by these imposters and do not fall into the traps of these hunters.
Their awareness and knowledge of these imposters and thieves lurking on the path is because of their familiarity with the sublime position of the Imamate.
Such that they do not sell life water for a mirage and do not choose the usurpers of the Caliphate over the Imamate.
4. Familiarity with the position of those in Anticipation or the great companions of the Imam of the Age (A.S.).
One of the other reasons for people being attracted to the path of Anticipation is familiarity with the position of those in Anticipation and with the great companions of the Imam of the Age (A.S.). One of the amazing results which Anticipation bestows on those perfect ones is that not only as far as belief and trust is concerned are they learned in the area of the Wilayat of the Ahlul Bayt (A.S.) but they are also themselves openings for the radiant sun of Wilayat. Meaning that as a result of their perfection relating to the Anticipation of the Imam (A.S.) as far as they are able, they have acquired special powers from the household of revelation and by using them, perform the responsibilities given to them. Such persons are the companions of the Imam of the Age (A.S.) and are in the forefront of the path of Wilayat.
Consider the words of Allah in the Holy Qur'an.
Then strive together (as in a race) towards all that is good. Whosesoever ye are Allah will bring ye together. (14)
(14. Surah Baqarah, verse 148.)
This verse concerns the 313 persons among the companions of the Imam (A.S.) who will be assembled by Allah the Exalted, on the day of his reappearance, next to His house in the presence of the holder of Wilayat so that they can rush to the Imam's (A.S.) aid and bring an end to the life of the dark-hearted of the time.
Sometimes an important question arises in the minds of some: what is the reason for their being ahead in righteousness? What virtues do the 313 persons among the leading companions of Hazrat Mahdi (A.S.) possess which sets them ahead of others and allows them to enjoy such a high position?
We will turn to the school of thought of revelation and seek the answer. Hazrat Imam Baqir (A.S.) in the exegesis of the verse, which has been mentioned, said the following,
"The meaning of the righteousness mentioned in the verse is the Wilayat which is of us the Ahlul Bayt."(15)
(15). Ghaybat from the Nu'mani, pg 314.)


Signs of their power
The more man struggles in the acceptance of Wilayat, the more he strengthens his spirit and his extraordinary powers increase accordingly, to such an extent that due to the effect of his spiritual powers he can govern over the physical and even non-physical beings. We will now mention an interesting episode from the late Allamah Bahr al-Ulum.
The late Allamah Sayyid Bahr al-Ulum suffered from palpitations of the heart and with such a disease left Najaf for Karbala on a warm summer day, in order to perform one of the special pilgrimages of Abi Abdullah Hussein (A.S.).
People were surprised as to how he set off on a journey with such a disease in such warm weather!! Among his traveling companions was the late Sheikh Hussein Najafi who was one of the famous scholars of Sayyid's time. Upon alighting their animals they set off. Clouds appeared and provided them with shade. A cool breeze was also blowing and the weather became so cool that it was as though they were in a cool place. The clouds continued to shade them until they arrived at Khanshur. There an associate of that great scholar Sheikh Hussein Najafi appeared and he was separated from Sheikh Bahr al-Ulum and began to converse with his friend. That cloud spread shade on Sayyid's head until he entered the inn. Since the heat of the sun's rays shone down upon Sheikh Hussein Najafi, his health wavered and he fell from his animal unto the ground. And due to his old or ill health he fell unconscious.
They took him to the late Sheikh Sayyid Bahrululum in the inn. When he regained consciousness he said to Sayyid,
Why did not this mercy spread to me?
Sayyid replied,
Why did you violate this mercy?(16)
(16). Abghar il-Hissan, 69.2)
This answer contains a sensitive veil.
The power of control of the special companions of the Imam of the Age (A.S.) is such that. Some of the 313 special companions of the Imam (A.S.) use secret clouds and at the beginning of the reappearance by this means take themselves to the Imam's (A.S.) presence.
Imam Sadiq (A.S.) says, "Whenever the Imam (A.S.) is given permission, he calls Allah by His Hebrew name and that is when his companions who are 313 are prepared. They are clouds like autumn clouds, which join together and assemble in one place and they are flag bearers (of the Mahdi (A.S.)). Some of them disappear from their sleeping places at night and (appear) in the morning in Makkah, others can be seen traveling on clouds by day and are known by their name, that of their fathers, qualities and families. I said, "Which of these two are greater in faith?" Imam Sadiq (A.S.) said, "Those who travel by clouds by day, and they are those who disappear from their places and this verse has been revealed about them.
Wheresoever ye are, Allah will bring ye together.(17)
(17. Bihar ul Anwar, vol 52, p 368, Ghaybat from the Nu'maani, p 168, Ayasi translation, vol 1, p 67.)


Familiarity with the Age of Reappearance
Familiarity with the world situation at the time of the reappearance and the great changes which will occur at that time calls man to the matter of Anticipation.
The amazing changes, which will occur all over the world and within man himself, will change the world and man.
1. Inner Purification
Consider a brief explanation of the changes, which will occur deep within man's existence.
One of the matters of belief is the discussion of nature and how the pure and impure natures have mixed together. The meaning of this disposition (teenat), why they have become mixed and how they can again become purified are matters discussed in the traditions. A detailed explanation of this matter is not appropriate for our limited discussion; therefore we will only mention the following points. One of the particulars of the time of reappearance is the purification of man's nature, his nafs and unconscious of its impurities that exist deep within him.
Why do we say that at the time of the reappearance the Imam (A.S.) will purify people of their impurities?
Before answering this question, we will mention an episode to shed some light on this issue.
Shaybat Ibn Uthman was one of the Holy Prophet's (SAW) arch enemies and nurtured the hope of the Holy Prophet's (SAW) murder in his mind.
He participated in the Hunayn war so that he could martyr the Holy Prophet (SAW). Just when the people had separated from the Holy Prophet (SAW) and he was left alone, Shaybat approached him from the back but a light shone on him so brightly that he could not bear it and so could not attain his goal. The Holy Prophet (SAW) turned to him and said, Shaybat come closer. Then the Holy Prophet (SAW) put his hand on his chest, the effect of which was such that the love of the Prophet (SAW) spread through his heart and the Holy Prophet (SAW) became the dearest person to him. After which, in the presence of the Holy Prophet (SAW) he fought against the opposes such that if he had come face to face with his own father he would have killed him for the sake of the Holy Prophet (SAW).(18)
(18). Safeenatul Bahar, vol 1, p 202, about love.)
Consider how in one moment the Prophet's (SAW) blessed hands cleansed the impure nature and unclean nafs of one of the Prophet's (SAW) worst enemies and separated him from the line of the disbelievers and placed him among the army of the Holy Prophet (SAW). The Holy Prophet (SAW) by placing his blessed hand on the man's chest perfected his intellect and because of the changes which occurred within him saved him from misguidance and deviation.
With the citing of this introduction we will embark on the explanation of the period of reappearance. Imam Baqir (A.S.) has said:
When our Qa'im (A.S.) (the living one) begins his uprising he will place his hand on the heads of Allah's servants. By this act he will bring their intellects together (as a result of which they will become perfect) and perfect their morals (19)
(19). Bihar ul Anwar vol 52, p 336).
The Imam of the Age (A.S.) by such actions perfects the inner dimensions of man and saves all of Allah's servants from impurities.
2. Perfection of intellects at the time of the reappearance
Here we will explain two interesting points of the tradition.
1. Not only does the Baqiatullah (A.S.) pace his hand on the heads of his companions and helpers but also on the heads of all Allah's servants.
Meaning that all of those who accept Allah's servitude on that day, even though in war they may not be among the Imam's (A.S.) companions, namely the aged and children, they will still benefit from that great blessing.
2. The intellects of all people will be saved and all will have complete concentration and perception, which will become the sources of exceptional knowledge and understanding.
Perfection of their intellectual powers means that they will be able to use all of their mental capabilities. Yes, on the day that the divine hand will be placed on the heads of the people of the world and caresses the people who suffered during the period of occultation, as a result of perfect intellects, hidden and sacred powers become manifest within the minds of man and he will attain the highest levels of practical and scientific excellence.
So that we can become more familiar with the spiritual power and the amazing effect of perfect intellects we will discuss the great capacities of the brain. Every person, be he genius or the average person, does not utilize more than one millionth of his brain capacity throughout his life.
If only one millionth of the brain's capacity and ability is used, the difference between a genius and an average person is not quantitative but rather qualitative. (20)
(20). Know Your Own Capability, p 247.)
Meaning that even geniuses that have amazing powers of perception can only use one millionth of their brain and no more. But the way that they utilize that one millionth of millionth of their brain is better than others.
Years before one of the contemporary mathematicians created a ruckus and presented people with some interesting information. He hypothesized that the human brain is capable of storing 10 units of information. If we express this number in simple words it will mean that every one of us can memorize all of the information of the millions of books at the word's largest library in Moscow. The above words, at first glance, are as amazing as the calculations used to prove it. (21)
(21). Know Your Own Capability, p 44.)
Consider this, when the power of man's brain reaches its peak as a result of the rays of shining light of the World Reformer[Imam Mahdi (A.S.)] and man uses all of his brain power, not only one millionth of it and knowledge encompasses the world and a new civilization is developed, how will the world be?
When man, as a result of perfect intellect, discovers ways of using his hidden spiritual powers and benefits from them, he can make his physical body obey his spirit and attain tarawuh power. Meaning that he can change his body into energy and waves and can control his physical and mental state. Man then becomes capable of many extraordinary acts which at the time would appear normal.
During the time of the occultation a very few who would have the power of traversing the earth' will use this method and by controlling both their mental and physical states, change their state into energy and waves and at any moment can appear at any part of the world. With the power that they are endowed with they can guide themselves anywhere that they chose and appear there in bodily form.
3. The Great Changes on the Earth
During the period of reappearance there will be great changes in the world, as the Holy Qur'an says:
"One day the earth will be changed to another earth."(22)
(22). Surah Ibrahim, verse 48)
The earth will be changed and its conditions and situations will become new, not only the earth rather time will also find new meaning. (23)
(23). Refers to the tradition in Bihar ul Anwar vol 47, p 354)
Today all the scholars agree that matter vibrates. Vibrations can be transmitted to the farthest points by cables or sound waves e.g. in pictures and sounds. Therefore the human organism, which is made of matter, can be changed to vibrations and by electronic means, be sent to any part of the universe. In my opinion, in the not too distant future, even before trips to outer space, methods will be discovered whereby the human body can be converted into vibrations and sent to outer space where its small particles can be reassembled.
Now you dear readers can be the judges, man is made of a spirit and his physical body is nothing but concentrated particles of matter, which can be shaped into desired forms by slowing down or lowering its vibrations.(24)
(24). the Spirit Remains Alive, p 158)
One day we will witness, with our own eyes, that man will change his own body into electronic waves so that after this it can be transferred to a far off place and there the constituent atoms of the body can be reassembled.(25)
(25). the Spirit Remains Alive, p 188)
According to the universal excellence of intellectual powers, which has been explained in the traditions, the spirit will dominate over the material and people will govern over their physical bodies and will be able to use this condition to its fullest. During those unknown magnificent days, people's lives and needs for the material will be different.
In the light of the magnificence of Wilayat of the Ahlul Bayt (A.S.), man's knowledge will reach the highest excellence possible and he will be able to easily benefit from all levels of knowledge and the secrets that the saints of Allah were not able to reveal to the people because of their unprepared ness until that time, will be revealed and man will become aware of the intriguing world both within himself and in the outside world. The path towards training and final perfection will be opened to them.
It may be difficult for us to accept such matters and such scientific advancements but at the same time we know that the freeing of the human brain from ignorance and Satan's prison means that he will be complete in all dimensions such that there will be no secrets left in the world and all the complicated scientific matters will divulged.
Hazrat Amir al Mu'minin (A.S.) has said, "The usurpers of the Caliphate have prevented millions of people from reaching the highest position of knowledge and excellence, the shining light of Wilayat." He adds the following,
"O Kumayl, there is no knowledge which I do not reveal and no secret which the Qa'im does not bring to an end. (26)
(26). Bihar ul Anwar vol 77, p 269)
Yes, when the luminous light of the blessed hands of the great Baqiatullah (A.S.) perfects the minds of the oppressed and suffering of the world, and creates the ability for man to use his extraordinary powers, man can accept the secrets of the life-endowing school of thought of the Household of Revelation with all of his intellectual and perceptive powers and not just with one millionth of it. Thus allowing man to reach the highest level of knowledge and perfection.
During those splendid days, hidden secrets will be disclosed and there will be no signs of the darkness and gloom of this period. Does not the Anticipation of such a day please your heart?
Conclusion
Anticipation is the state of hope and salvation, which seeks out those in wait, in the dark period of the occultation from the whirlpool of perplexity and takes them to the valley of light and purity.
Anticipation provides the melancholy with new life and new energy, also provides hope to the depressed hearts, and nurtures the idea of a world full of happiness and light in the minds of mankind.
Anticipation seeks out the righteous ones and makes them blessed and exudes a beautiful luminous light. Anticipation removes hindrances and the veil of darkness and creates an incandescent light within the human beings who have achieved perfection. It brings into fruition the seed of knowledge and understanding of original Shi'ism within the hearts of those in wait, and presents the most perfect spiritual state to the most virtuous people.
If you want to establish the state of Anticipation within yourself, draw near to the glorious Wilayat and become aware of the remarkable effects of Anticipation and by investigating the condition of those in this state gain knowledge of their virtues and qualities.
Also you can discover the greatness of the period of the reappearance of Baqiatullah (A.S.) so that unconsciously the feeling of the Anticipation of that marvelous day will engulf your entire being.

Final Victory of Islam is Very Near

Islam interprets history as a constant struggle between right and. wrong. This struggle goes on at various levels of society between the forces of right, virtuousness, love of Allah, faith, justice, equality, sacrifice, correct thinking, purity and truth on the one hand, and those of falsehood, egoism, materialism, pragmatism, tyranny, selfishness, injustice, faithlessness, discrimination, corrup­tion, infringement of others rights and wretchedness on the other.
The real source of the struggle between right and wrong exists within man himself. (vide Surah al-Shams 91:7) It is manifested sometimes in the form of the flames of selfishness, venality and licentiousness and sometimes in that of higher sentiments of God-seeking, righteousness and love of mankind.
The impact of these sentiments on society creates power waves which cause a strife sometimes culminating in corruption and wretchedness, and sometimes bringing about changes towards happiness and prosperity of the society. There is no doubt that changes for the better are brought about by Divine help, but the role of human effort and struggle cannot also be denied.
A Prophet is raised. He awakens the hearts potentially ready to accept the truth. Faith of a group of converts matures. They along with him fight against corruption and evil. They continue to make gradual progress and do not falter at any stage till at last the society undergoes a basic change.
Polytheism, myths, injustice and corruption collapse. Belief in Allah, truth and justice takes root. Before long again from within the same society selfishness, licentious­ness and aristocratic tendencies shoot forth.
Occasionally the same society, though still maintaining the traditional form, so deviates from the way introduced by the reformer that it begins to rot from within and once again returns to its pre-reform ways, of course, in a new garb of hypocrisy and new forms of injustice. and corruption.
Sometimes external factors with the aid of their internal agents effectively work for spreading corruption and disruption. These agents for their selfish ends readily co-operate with the external enemy.
This state of injustice, corruption, myth and fraud stimulates the sagacious and the downtrodden to launch a new movement. Thus a process of struggle between right and wrong continues.
Islam believes that all pomp, show and power of the evil have been transient over history. It regards all kinds of intrigues, frauds, hypocrisy and falsehood as froth of water. They have no roots and are bound to disappear finally. (Surah al-Ra'ad, 13:17, Surah al-Isra, 17:81, Surah al-Anbiya, 21:18, Surah al-Shura, 42:24 and many other verses).
Truth always maintains its positive effect either in individual action or social movement even when it is threatened by falsehood and needs supporters to defend it.
Islam recognizes the need of human efforts, perseverance and faith in bringing about a social change, and regards weakness, lack of faith and licentiousness as the causes of the domination of falsehood.
Anyhow, it is this struggle which makes history. As for the future, it is bright. In the end right will be victorious and justice will prevail. Every form of wrong will be annihilated and oppression and tyranny will disappear finally.


Advent of the Mahdi
Complete and final supremacy of right, and universal victory of justice will materialize during the period of the appearance of Muhammad al Mahdi ? the twelfth imam. At that time an ideal Islamic society will be established under the aegis of an ideal government.
In the following pages we give a short perspective of the society and the system of that time drawn from hundreds of traditions describing the characteristics of that period. It must be remembered that this society will be a true Islamic society and its system will be in no way different from that prescribed by Islam.
We propose to divide this study under several headings:


At the threshold of appearance
The holy Prophet is reported to have said:
"He will rise at a time when chaos will be prevailing in the world. Various countries will be engaged in the night attacks on each other. Neither the elders will be having mercy on the younger, nor will the strong be showing kindness to the weak".
Imam Muhammad al Baqir (A.S.) has said:
"The Mahdi will rise at a time of great anxiety, when people will be deeply plunged into crises, disturbances, disasters and diseases, and when wild massacres, violent dissensions and religious discord will be the order of the day. At that time people will be feeling distressed and dejected, and will be at daggers drawn with each other. They will be wishing themselves dead day and night. He will appear at a moment of utter want of hope".
"He will rise to establish justice at a time when the world will be full of injustice and tyranny".
There is no doubt that he will rise at a time when the whole world will be plunged into injustice and corruption, and to fight against these evils he will have to make awful struggle. He will require faithful and self?sacrificing supporters, possessing all the qualities of a true champion.


Revolutionary leader and his supporters
The Holy Prophet(S.A.W.) is reported to have described the Imam of the Age in these words:
"He is an Imam who is pious, pure and delightful. He is an admirable leader, who is rightly guided and who enjoins justice. Allah acknowledges him and he acknowledges Allah".
Concerning the faith and perseverance of his companions, Imam Ja'far al Sadiq (A.S.) said:
"Everyone of his companions will be so strong as if he had the strength of forty men. Their hearts will be as solid as a piece of steel. If they pass over a hill of iron, they would pierce it. They will not lay down their arms till they have pleased Allah".
From another report we learn that at that time there will be some people who will be faithful, virtuous, sincere, religious, pious, conscientious, tolerant, firm, constant, temperate and God-loving. They will be thankful to Allah who made them heirs to power and wealth in the earth and established their chosen faith therein. They will be worshipping none but Allah, offering their prayers on time and paying zakat when due. They will be exhorting to good and restraining from evil".
About the true followers of the Mahdi, Imam Ja'far al Sadiq (A.S.) is reported to have said:
"Fear has been removed from their hearts and put into that of their enemy. Everyone of them is more rushing than a spear-point and more daring than a lion".


Undergoing hardships for achieving success
It must be understood that success will not be gained easily. It will be achieved only after undergoing a lot of trouble and discomfort.
Mufazzal, one of the companions of Imam Ja'far al Sadiq (A.S.) says: "Once we were talking about the Mahdi in the presence of the Imam. I said that I hoped that he would succeed easily. The Imam said:
"No, it will not be so. Success will not be attained except through sweat and blood".
In other words success will be attained after making great efforts and undergoing heavy losses.
A companion of Imam Muhammad al Baqir (A.S.) says:
"I told the Imam that it was said that the Mahdi would have a smooth sailing and would not have to shed a single drop of blood". The Imam said: "No, it will not be so. If the things could run so smoothly, by Him in whose hands my life is, the Prophet of Islam would not have been wounded and his teeth would not have been broken in a battle. No, that's not possible. By Allah! there is no way out, but that you and we are submerged in our own sweat and blood".
This means that the leaders as well as their supporters have to make sacrifices before they are successful.
Imam Ja'far al Sadiq (A.S.) is also reported to have said:
"I see the Mahdi and his companions as if they are threatened by danger from all sides: their supplies have exhausted; their clothes have worn out; their foreheads bear the mark of prostration; during the day they are as courageous as a lion and during the night they are busy in the adoration of Allah; and their hearts are like solid pieces of iron".
Anyhow, all these sacrifices and hardships will have a happy end.
Imam Ja'far al Sadiq (A.S.) has said:
"It is true that the righteous always lead a hard life. But the end of their hardship is not far off".
Nevertheless the success of the Mahdi will be largely due to invisible Divine help. Many traditions bear witness to that.
As a result of these sacrifices and the Divine help real Islamic rule will be established. These are some of the reports which throw light on the doctrinal and social system which will follow.
Explaining the Qur'anic verse, It is Allah who sent His Messenger with guidance and true religion that He might make it victorious over all religions, howsoever the unbelievers might be averse, Imam al Sadiq (A.S.) said: "This verse will come true only during the time of the Mahdi, when the unbelievers will no longer exist".
At present Islam has been surrounded by some people with so many myths and doubts that it appears to be some different religion. This position will continue till the Mahdi rises.
Imam Ja'far al Sadiq (A.S.) has said:
"As soon as the Mahdi rises, he will introduce a new system as the Prophet had done in the beginning of Islam".
Imam Ja'far al Sadiq (A.S.) is also reported to have said:
"The Mahdi will do what the holy Prophet had done. He will smash the existing system in the same way as the holy Prophet had shattered the pre-Islamic pagan system, and replaced it by Islam".
The new system introduced by the Mahdi will be so queer to some of those who claim to be the champions of religion and to be having full knowledge of it, that they will pick up a row against him, but they will not be able to resist the divine world movement and will be annihilated.
At the end of a detailed talk, Imam Baqir (A.S.) said:
"On an occasion when the Mahdi will be busy narrating Divine commands and speaking about the practice of the holy Prophet and the Imams, an attack on him will be arranged from within the places of worship. The Imam will order his followers to arrest the insurgents and put them to death. This will be the last hostile action against the Mahdi".
When the evil-doers will have been crushed and the correct Islamic attitude popularised, the atmosphere will become conducive to intellectual growth and expansion of knowledge.
Imam Ali (A.S.) is reported to have said:
"I see a large number of tents pitched, and people under them being taught the Qur'an in the same order in which it was revealed".
In the course of a talk about that period Imam Muhammad al Baqir (A.S.) said:
"Knowledge will become so common that even women will give decisions on the basis of the Qur'an and the Sunnah of the holy Prophet".
Knowledge in various fields will expand. The total of the discoveries of the past will bear no comparison to the discoveries made during that period.
According to a report, Imam Ja'far al Sadiq (A.S.) explained the position allegorically. He said: "If the total of possible human knowledge is supposed to be seventy two letters, two letters will have been known up to that time and the remaining seventy will be discovered gradually during that period".
In respect of the intellectual and moral development of the people, Imam Muhammad al Baqir (A.S.) has said:
"When our Qaim will rise and the people will come under his protection, their intellectual faculties will bloom and their human qualities will be perfected and will bear fruit".
During that period the under-privileged masses will be the masters of the power and wealth of the world. Many reports say that the following verse relates to that period: "We willed to show favor to those who were persecuted in the land and make them rulers and heirs o f the land, and give them power and wealth of the earth ". (Surah al-Qasas, 28:5).
Thus the power and authority of the tyrants and the self-seekers will come to an end and justice will be restored everywhere under a new system.
"He will fill the earth with justice after it had been filled with injustice and tyranny".
"The Qaim will enjoin justice. During his time injustice will be done away with. Roads will be safe. Rights will be restored".


Complete Equality Will Be Enforced.
Imam Muhammad al Baqir (A.S.) said:
"Immediately on his appearance the Qaim will distribute wealth equally, and will restore the rights of the masses".
When the right job will be entrusted to the right man and all-round justice will prevail, naturally the whole world will prosper in every respect.
"Blessings will pour forth from the heaven on the earth. The land will put out its best produce. Trees will bear copious fruit. The atmosphere on the earth will be verdant and fragrant".
It is also evident that in such an atmosphere minerals and natural resources should be exploited to the maximum extent. Reports say: "Allah will reveal for him the treasures of the earth ".
At last all the natural forces will be controlled by the people and they will have all the means to use them to their own advantage. Gradually there will be so much wealth that no one will be left poor or needy.
"Double salaries will be paid to the workers. Equality will be observed among all the people. There will be no one eligible to receive zakat. Money will be offered to the people, but they will decline to accept it, because they will not be requiring it. All underground and above-ground natural resources will be at the disposal of the imam. Addressing the people he will say: "This is the wealth for which you were fighting, severing relations with your kith and kin and shedding the blood of each other". Then he will give them money in unprecedented quantities".
In such circumstances there will prevail complete peace and law and order.
"At that time complete peace will prevail all over the world. None will harm anyone. Fear and anxiety will not exist. Even the wild animals will be moving among the people, but will not be harming anyone. People will have love and sympathy for each other. They will equally distribute wealth among themselves. There will no longer exist any poor or needy. No group of people will seek to dominate another group. The elders will show kindness to the youngers and the youngers will respect the elders. All people will be conscientious in their actions and decisions".
Love, kindness, righteousness and brotherhood will prevail. There will be no question of deceiving or ill-treating anybody; complete sincerity and cordiality will exist.
"When the Qaim will rise, such genial sincerity and cordiality will come into being that one will take out whatever one requires from the pocket of another person and that person will not mind it at all".
Every kind of weakness, disease and disability will disappear.
"As regards those who will be living during the time of the Qaim, their sick will recover and their weak will gain strength".
"All the blind and the crippled will be cured and the sufferers will be relieved of their suffering".
"A world government characterised by justice and righteousness will be established. It will extend from the East to the West. All people will live under it in an atmosphere of peace, justice and prosperity".
"Cordial relations will exist among the believers all over the world. It will appear as if from one end of the world to the other they see each other, speak to each other and co-operate with each other".
These relations will be different from the present day relations and peace agreements, which are concluded only to safeguard the interests of the powers concerned and have no stability. All such agreements will be annulled with the appearance of the Qaim and will be replaced by an all-pervasive just system".
At that time there will be no question of hypocrisy, intrigue, mere show of courtesy or any under-hand method. Everybody will have to submit earnestly to the rightful government. All defaulters will be annihilated.
This government marked, with the final and complete restoration of justice and all-round development, will be the last stage of human history. The Divine Government will be established after the failure of all other systems to achieve the desired results. Though it will be of limited duration, it will be the last word in justice and righteous­ness. It will be the end of history.