Hājj ʿAlī Baqdādī (One of the Righteous Men of His Time)
This article recounts the remarkable encounter of Hājj ʿAlī Baqdādī with a mysterious Sayyid on his journey to Baqdād, whom he later realized was Imām Zamān (mGehr), Walī al-ʿAṣr.
This article recounts the remarkable encounter of Hājj ʿAlī Baqdādī with a mysterious Sayyid on his journey to Baqdād, whom he later realized was Imām Zamān (mGehr), Walī al-ʿAṣr.
This article addresses several common religious questions about Imām Mahdī (mGehr), including his long lifespan, the reasons for the continuation of the Major Occultation, and the possibility of establishing a universal government. It presents religious and theological explanations concerning these questions and the role of Imām Mahdī (mGehr) in the future.
This article introduces five groups described as opponents of Imām Zamān (mGehr), including Christian Zionists, misleading sects, false intellectuals, certain Orientalists, and false claimants. It briefly examines their ideas and efforts to mislead people regarding the doctrine of Mahdaviat.
Seeking comfort [convenience] is of the nature of humans. But, it can be in an extreme state, transforming, and leads humans to fall. We are not supposed to destroy seeking comfort in ourselves; instead, we should control and manage it. This doesn’t mean to remove all the comforts! On the contrary, we are supposed to provide ourselves with comforts and convenience.
Although in some Aḥādīth which are about Imām Mahdī (mGehr)’s rise, by the Messenger of God (pbuh&h) and his Ahl al Bayt (pbu th), it has been clarified that he is definitely the son of 11th Imām “Askarī (pbuh)”, because the people knew all Ahl al Bayt (pbu th) as “The best guide for people” and “Guided By God”; therefore, facing cruelty and violation, they took refuge to one of them as “Imām Mahdī (mGehr)” [It was a sort of psychological need to a divine Imām]. They would also take some other people with themselves.
When the fates and destinies of humans are determined by God, He orders the angels in order to carry out them [the fates and destinies]. For example, God orders His Excellency Azrael, “Take the soul of such person at such time!”
[In this regard,] Imām Ṣādiq (pbuh) states, “Even if people’s faiths are ordered from the heavens to the angels, praying can stop its being carried out!
Since we don’t have any narration related to this point, we suppose the Excellency’s food, clothes and inhabitance are natural and usual. It’s because, based on divine tradition, the world of creation has fixed usual laws, except some occasions.
Therefore, the Imām (mGehr) has a normal body and uses ordinary food, too. Although, God sometimes sends a heavenly gift to the Excellency, as it was granted to Her Excellency Mary (pbuh) and others.
Once I went to Kūfah Mosque. I saw my Sir, Walī Aşr (mGehr) was busy with worshipping. There, I stood up and said Hi. He answered my hello and ordered me to get nearer. I just went a little forward, because of the ethics. He stated, ‘Come nearer!’ And I just went a little forward. Again he stated, ‘Come nearer!’ When I got nearer, he affectionately embraced me and kept me tight on his chest.
Then, whatever The Almighty God wanted, was transferred to my heart and chest….
Followers of Aḥmad Hamboushī claim that, according to authentic narrations from Ahl al-Bayt (pbu th), Imām Zamān (mgehr) had some children during his Major Occultation. One of whom is Aḥmad Ismail Hamboushī, whose one of the followers wrote, “I have proven in this research that, surly the narrations him are numerous, from the authentic documents, helpful for faiths”
Surely, I have proven in this research, that the narrations about the offspring are great in number, as well as having authentic document, which may be advantageous to the faith.
It has been mentioned in the book Ṣaḥīḥ al-Bukhārī that, the Holy Prophet (Pbuh&h) stated,
إِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّی، مَنْ آذَاهَا فَقَدْ آذَانِی، وَ مَنْ غَاظَهَا فَقَدْ غَاظَنِی
Which means, “Fātimā (Pbuh) is part of me; whoever hurts her, they have hurt me. And whoever delights her, they have delighted me”. (Ṣaḥīḥ al-Bukhārī, publ. Dār Al-Jalīl, Beirut, V.7, P.47)
It also has been mentioned in four other pages that,
“وَ خَرَجَتْ فاطِمَةُ مِنَ الدُّنْیا وَ هِیَ غاضِبَةٌ عَلَیْهِما”
Which means, Fātimā (Pbuh) passed away, while she was angry with them: Abū Bakr and ‘Umar ibn al-Khattab. (Ṣaḥīḥ al-Bukhārī, V.9, P.185, And Faḍāʾil Khamise men al-Sahāh al-Sitta, V.3, P.190).
So, according to the principles of Sunnites, how can these two narrations fit together?
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