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As it pertains to the ghayba, I often see certain unusual statements being circulated around such as, “When the Mahdi appears before us, we will feel as if we have seen him somewhere in our past” and “He [the Imam] is walking around in the markets and visits us, but we do not recognize him.” Do these statements hold any truth and were they part of early Twelver Shi’ism? If not, why are they being transmitted nonstop? And what do they really mean? Are they simply just undertones to a bigger reality?

I have seen on other forums online Shi'as discussing the situation in Yemen and Afghanistan, and how the Yamani and Khorasani may soon rise given the current situations. Alternatively, some of them also contend that instead of Afghanistan, the region is Eastern Iran, as today that is known as Khorasan primarily. That also made me think, if we choose to ignore modern names, then couldn't it be argued that instead of modern day Syria, the Sufyani could emerge from old ash-Shaam? Meaning Greater Syria/Syria-Palestine/Levant? With that logic, one could easily argue that the likely origin is Israel for the Sufyani, or at least somewhere nearby. What are your thoughts on all of this? JazakAllah

1- The answer to the question of a sunni anchor was given in detail by a Shia scholar. The speech can be listen in Urdu at the link given below: https://audiomack.com/truth-is-religion/song/best-answer-on-occultation-of-imam-mahdi The answer includes the concept of ghayba/ occultation in the light of history of the prophets. 2. The English translation of the speech mentioning the answer can be read as given below for complete explanation of the concept of ghayba/ occultation: Question: According to Shiites, Imam Mahdi has been born. He is the twelfth Imam. He is present somewhere in the world. He is the son of Imam Askari. Please explain where he is hidden? Why he is hidden and how he will appear? Shia Scholar: As far as it is concerned that where is he hidden, this needs the philosophy of occultation (Ghaybah) should be explained. What is the philosophy of occultation (Ghaybah)? Philosophy of occultation means that the servants of Allaah who have been chosen by the Lord of the worlds for guidance and who have made them the vicegerent or caliph in the matter of guidance, are sent from Allaah and given those attributes by Allaah, which are necessary to fulfill their responsibilities. Therefore, the Prophets, the guardians (auwliyaa), the executors of will (auwsiyaa), and the vicegerents of the prophets are sent by Allaah according to the command of Allaah or the will of the Lord of the worlds, and Allaah bestows upon them the attributes that fulfill their responsibilities which should be in their self, for example in these responsibilities, their status of Recognization , their place of knowledge, their status of belief, ability of perseverance in them, ability of patience in them, their morals, their closeness to the divine In order to accomplish this responsibility, they must have the courage to not be afraid at any point in conveying the message of Allah. They should not say something wrong by afraid of and they will not be frightened. Therefore, courage is necessary for them, just as their ability to comprehend revelation is also necessary. Their intellect is such that they can comprehend revelation. In the same way, their hearing, their vision, their abilities, their senses, in every sense, the Lord of the worlds gives them a special intensity in their strength, which is from Allah, and the change in these attributes by their own discipline is a different matter. We will not touch it. Now, in order to fulfill one's responsibilities in this regard, where many attributes are required, True Guide (Hadi barhaq), who has been commissioned by Allaah for guidance and whom Allaah has made his vicegerent in the matter of guidance, he requires to have an important attribute like other attributes which we call as Ghaybah (Occultation). This attribute of occultation has been given by Allaah Almighty to every True Guide whether he is a Prophet or a Messenger or an Imam in our jurisprudence. He has this attribute of occultation. Now what is the adjective Ghaybah (Occultation) itself? The attribute of occultation (Ghaybah) is that he has perfection to fulfill his responsibilities, to be among the people in such a way that the sense of his existence disappears from within Allah's creation so that people do not feel his existence. We say that the personality has disappeared, that is, it is present among us or wherever Allaah wills, but people do not realize his existence. In this regard, we will also say one more thing. The condition of Ghaybah is that it happens that the person or personality merges with another person in such a way that the person who is being recognized is someone else and the real personality is not recognized. In this way the person is at front and not disappearing, he is being recognized, he is being recognized in another status, and while his true status is lost within it, its real status has been lost within it, so we say that it is a form of Ghaybah (Occultation) in which Personality is that person is in front. This attribute has been given to every Prophet by the Lord of the worlds and this attribute is present in the Prophet and the Imam by strength. Only Allaah knows when Thy will give it to action. Now if we look at the history of the prophets, we find such prophets for whom this attribute has been activated. In which there is prophet Idris (عليه السلام), in which there is prophet Elias (عليه السلام), in which there is Hazrat Khidr (عليه السلام), there is Hazrat Esaa (عليه السلام) whose attribute of Ghaybah (Occultation) has been activated. Now the adjective connected with Ghaybah (Occultation) is an adjective of life longevity, because if the period of occultation is long, then it is necessary that his life is also long. Khidr (عليه السلام) has been given thousands of years of age. Jesus (عليه السلام) is now two thousand years old, so he is two thousand years old with the time of Occultation or more what Allaah has given him, the time of Idris (عليه السلام) is long it is an old age, even before the time of Noah (عليه السلام). In the same way, the time of Elijah (عليه السلام) is an old age. Now because of the occultation of the prophets as there are traditions about Jesus (عليه السلام) saying that he is hidden in the fourth heaven. What is the fourth heaven? Now it becomes a detailed matter. What is the heaven and what is its number? Where is the third? Because it is very detailed, people summarize that he is hidden in the fourth heaven. The place is determined for the sake of convenience, but it is not necessary to determine the place of every hidden hujja (proof) of Allah. Because the Lord of the worlds has made the sense of his existence as lost, the examples of Ghaybah (occultation) have been given in which the person is not visible. In case of need, it also happens that the Hujjah (proof) of Allaah himself is present but not recognized. A word is used in the Qur'an. Zaal (ضال ) is usually misunderstood to mean misguided for the person who has lost guidance. By the way, dhaal (ضال ) means the disappearance or disappearance of something or its un-recognition, for example, if a camel is lost, then the word is used in Arabic (ضالۃ الناقہ) or the disappearance of one thing in another thing by merging in it. There are two cases: Disappearing but its effects are present, Disappearing but its effects are not present. For example, we put sugar in milk and dissolve it. Now milk is in front of our eyes and sugar is not. Sugar will disappear, but if it is placed on the tongue and there is taste on the tongue, then we will feel the effect of sugar. The salt in the food has disappeared but its effects are still there. So one is to disappear in such a way that the effects are evident but the thing is hidden. But one thing is that the consciousness of the people should not be attracted. So such Ghaybah (Occultation) has been given to many prophets by the Lord of the worlds. There is no time for elaboration here. We are only taking the names of the prophets whom everyone knows. So Moses is a prophet who is a well-known prophet and he is such a prophet that he is mentioned a lot in the Qur'an. And there are prophets that the Muslim Ummah is very much aware of Prophet Moses, listens to his many stories, so let us take the example of Prophet Moses. There are stories in the Qur'an about Moses that this was the time when Moses was born when the son born to the children of Israel was slaughtered. If a girl was born she was kept for the fulfillment of desires, so when Moses was born, not immediately, but as soon as Pharaoh knew about it, he would be slaughtered. His mother was upset. It is completely mentioned in the Qur'an that Allaah Almighty revealed to her that there is no need to worry. Breast feed the baby and if we say so, put it in a box and pour it into the river is a famous incident. What happened is that Moses himself began to grow up in the palace of Pharaoh. Now it is clear who Moses is, Allah's chosen prophet. Moses is such a great prophet that after the Prophet of Islam and Abraham (peace be upon him) the greatest status belongs to Moses. And such a great prophet that Allaah is revealing to his mother. So obviously his status by Allaah was hidden in the palace of Pharaoh. In the court of Pharaoh or in the palace of Pharaoh, when he was grown up, the people were raising him as a helpless and unknown child and people were not aware of his lineage. Pharaoh was not raising him as Musa Ibn Imran, so Musa Ibne Imran was lost in such an unknown child. That child is in front but Musa Ibne Imran (عليه السلام) is hidden. When Pharaoh once mentioned his kindness after Moses' claim of prophet hood & resurrection and said that you are speaking in front of us when you have been grownup in my palace, the answer he (Moses) gave is in the Qur'an. There is a quote. He said it was a deed (فعلتھا (. I did it and when I did it. And I was from the lost ones (انا من الضالین ) What I did when I was one of the lost. Now the meaning of Dhaleen ( الضالین ) here is not misguided but lost. That is, I was absent, that is, my personality was absent. At that time, you did not raise me as Musa Ibne Imran, but you raised me as an unknown child. If you knew that I was Musa Ibne Imran, you would have slaughtered me. A little bit, then I was (الضالین,) that is, I was absent, then it was the Ghaybah (Occultation) of Prophet Moses that his personality was absent and this occultation of the personality has been given by the Lord of the Worlds to the Prophet of Islam Muhammad (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) was between the ummah for forty years. He remained between the disbelievers of the Quraysh and the polytheists of Makkah who became his enemy when he claimed prophet hood. Eventually he had to leave home. He stayed in Sha’ab Abi Talib for three years. Eventually he had to leave Makkah. He had to migrate overnight & leave Makkah. And he preached morality before preaching Shari'ah and his personality was hidden during preaching morality and people do not recognize that this is the one who has been mentioned in the books, that is, he has the excellence in status and status up to which level no one can reach. People were considering him as an orphan of Abdullah. At that time, if they had known those who later became enemies of the Prophet's life, then it would have been easier to kill him, but to protect his life. Allaah kept him for forty years in such a way that people thought he was only an orphan of Abdullah. People did not know him. No one knew who this orphan Abdullah was. what is his position and status? If it was known then enmity with him would have started at that time, then Allaah made your personality hidden in the form of the orphan of Abdullah and mentioned in the Qur'an.(و وجدنا ضالا فھدا ) No Muslim can translate it that God forbid, God forbid found the Prophet astray, but he lost the personality of the Prophet of Islam. Now when Allaah wanted to give guidance to the people his personality was recognized and introduced through this essence. This guidance is the knowledge of the Prophet of Islam. He guided the people through the knowledge of the Prophet of Islam. Then the time of his occultation came to an end. He appeared in front of them they said, "This is this personality, this is his prestige, this is his status”. it was not in front of them at that time, it was hidden, it was absent. In this way, attribute of Ghaybah / Occultation in the attributes of the prophets, attributes of auwsiyaa and attributes of True Guides are necessary (That the attribute of occultation is in them) Now Allaah makes it active as long as Thy wills and as long as Allaah wills it allows it to remain potential, that is, it is within it, but when Allaah wills, it will be used, in the same way when Allaah wills it will activate. Now the question arises as to when Allaah wants and when Allaah does not want. This will is the will of the Lord of the worlds. We estimate the will of Allaah from the opportunities of action. When do these opportunities come in His will? So we see that these occasions in the will come when there are two conditions in it. The first condition is that if the Hujjah (Proof) of Allaah appears in its original form, then he will be killed. His life is in danger like Moses. The life of the Prophet of Islam was in danger, Jesus was crucified if he did not go in occultation, Idris was going to be killed by the king If he did not go into occultation. If his life is in danger, the condition is that the life of the Guide is in danger and it is known that there is no other Guide of this standard after his killing. If there is another Guide of this standard, then this Hujjah (proof) is martyred as per will of Allaah Almighty like the Eleven Imams were martyred, as there was another Guide of the same standard. But when it comes to the point that there is no other Guide of this standard, then the Lord of the Worlds protects him with His miracles by His special power. He does it with his own Special Authority, and then in this special authority there is an option of Occultation which is potentially present in him. In this way, the Imam or the Messenger disappears (hides). Now as far as you have asked where Imam Mahdi is hidden, we have just explained to you the philosophy of Ghaybah (Occultation) and that what is Occultation, but now one thing will be limited. What is the Occultation of Imam Mahdi? Look, what we have said is that as we have told, every Prophet has been given this attribute and the position & status of this prophet is as severe as that attribute is within him, that is, if a prophet is of low rank His position of Recognization, his status of closeness (to divine) his ability to comprehend revelation, will not be of the same level of a prophet of a higher rank and it will be different for a prophet of a higher rank than him. In the same way, the intensity and breadth of the attribute of occultation will be greater for a prophet whose position and status in the palace of Allaahis greater. The higher will be the rank, the higher will be the Occultation. As is the case with Idris, so is his quality of occultation, Just as the status of Jesus is in the palace of Allah, so is the intensity of his occultation but in the status of the Prophet of Islam (peace and blessings of Allaah be upon him & his family) and other prophets there is big difference like Heaven & Earth. He is Sayyid al-Anbiya (Chief of Prophets). All Muslims believe that it is not possible to deprive the Prophet of Islam of the attribute that Allaah has bestowed on any prophet. But in the status of the Prophet of Islam (peace and blessings of Allaah be upon him & his family) and other prophets there is big difference like Heaven & Earth. He is Sayyid al-Anbiya (Chief of Prophets). All Muslims believe that it is not possible to deprive the Prophet of Islam of the attribute that Allaah has bestowed on any prophet. This is not possible, otherwise your sovereignty, being a Chief (of prophets), will be against the justice, unless the severity of this attribute is present in them. One thing is that if the knowledge of the teacher and the student is equal then equality comes in. The knowledge of the teacher should be more than that of the student while he is a student. The attributes that are found in the ummah are found in the Prophet (peace and blessings of Allaah be upon him) to its peak extent. Now that all the other prophets are included in the ummah of the Prophet of Islam, you can ask for a verse from the Qur'an that all the prophets passed away before the prophet, how can they join his ummah? All the prophets passed away before the prophet. We will talk about how they can join the ummah later. We will talk about this later, so it is necessary that the attributes that are given to other prophets should be given to this Prophet in the same way, then attributes should be given to the Prophet of Islam with intensity. So the way all the attributes but also the attributes that are not in other prophets are in You, for example, the attribute of Ascension, the attribute of Ascension itself is such an attribute of the Prophet of Islam, it is not in any prophet, only in him. Because we are talking from a Shiite platform and we have been called as a Shiite representative, we are saying that all schools of thought of Muslims are convinced of Ascension. But our belief in ascension is not to the extent of an event. We are not saying that an event took place and the Messenger of Allaah went away by accident or program, but he is the owner of the attribute of ascension, the attribute of ascension is potentially present in him. If the attribute of ascension did not exist in him, then it could not have actually happened (activated). The Prophet (peace and blessings of Allaah be upon him) possess the attribute of ascension, he can go to ascension at any time. There is no fixed time and place for him. If there is only the will of Allaah that it actually happens, and then it will go (to ascension) because there is potential in it, it has the potential, this is his attribute. So now if we talk here about the sources that belong to the school of Shia, the situation will be that it will not be acceptable to everyone, We are the savior of (philosophy of) occultation. Therefore to explain this, we turn to a scholar and bring the view of a scholar who does not belong to the Shiite school and all the Muslims of the subcontinent know him. Muhaddith Abdul Aziz Dehlavi is a very famous personality. He is a very famous Muhaddith. His father and his brothers are also well known. We are not talking much at the moment about him, otherwise he is a well-known personality. He has a book called “Sir al-Shahadatin” meaning “The secret of two martyrdom”. He derived his theory from what we are talking about, and in it he said that it is not possible that the Sayyid al-Anbiya, the Chief of the prophets, does not have all the attributes that the other prophets had. It is believed by all Muslims, a poet said: Beauty of Yusuf, (Make the dead Live ) Like Jesus, White hand (like Musa) He has the miracles of all other prophets That is, all the attributes of all the prophets that are in him and we do not consider it sufficient We say that all the attributes that Allaah has bestowed on other prophets, if you want to see their perfection, then look at the personality of Muhammad Mustafa (peace and blessings of Allaah be upon him). The perfection of all of them is in the Prophet of Islam. Muhaddith Dehlavi says that where the prophets have been given many virtues, the earlier prophets have been given one virtue & the lesson of martyrdom. Some prophets are martyrs who were martyred. Hazrat Yahya was martyred. Hazrat Zakaria was martyred. Some prophets were martyred with great cruelty. And the Prophets who were martyred in the duty of the Messenger of Allaah who lost their lives or say that they did not care for their life for will of Allaah to spread the message of the religion of Allaah and sacrificed their lives. They became martyrs. Now this attribute of martyrdom is present in every prophet but every prophet has the passion to give his life for the sake of the religion of Allaah but in fact it has not happened for all the prophets but it has happened for some prophets. The Prophet of Islam is the Leader of all the Prophets, so the Prophet who became a martyr will go ahead of the Prophet of Islam in virtue of martyrdom, whereas the Prophet of Islam has not become a Martyr at all (apparently). He has established this theory here that the attribute of martyrdom in the Prophet of Islam was more than this virtue of these prophets, but there are two types of martyrdom, one is apparent and the other is secret martyrdom. One martyrdom is that happens apparently and one other martyrdom that happens quietly. So these two types of martyrdom were potentially present in the attributes of the Prophet of Islam, but they could not be manifested in reality. Now, Nature arranged for his deputies, his caliphs, his executor of wills, his descendants, who in every way were related to him (except prophet hood), in every respect, to the Prophet. The Imams of the Ahl al-Bayt are the soul of the Prophet, they are the caliphs of the Prophet, they are the vicegerents of the Prophet, they are the Imams of the Ummah after the Prophet. There are hadiths of the Prophet in all these things especially the hadith of Imam Hassan and Imam Hussain is very famous that both my sons are Imams. Allaah transferred this attribute of his to Imam Hassan and Imam Hussain. Secret martyrdom was given to Imam Hassan and Apparent martyrdom was given to Imam Hussain. Now this is about one attribute, we have made it as basis. Let us go on to say that this is a matter of martyrdom, as we have said that the attribute of occultation is potentially present in every prophet. In fact it has been activated for some of the prophets. So, Prophet of Islam, for the attribute of occultation in which not only the personality is hidden (absent) but also the person is hidden (absent) and goes out of the sight of the people, this attribute is present in the Prophet of Islam to peak extent. The attribute of occultation of the Prophet of Islam is thousands of times greater than the potential of occultation in Jesus, with the same intensity as in Idris, the same occultation as in Elias and the same intensity as in Khidr. Now, if this attribute of the Prophet of Islam is not activated (used) till the Day of Resurrection, then the Prophet of Islam will be left behind in the attribute of occultation by those Prophets who has the attribute of occultation as activated. Just as the attribute of martyrdom is transferred to Imam Hassan and Imam Hussain, so is the attribute of occultation transferred to the twelfth vicegerent. If the occultation of the Prophet of Islam is so superior to the occultation of Jesus that when the continuation of Ghaybah (occultation) of Muhammad (peace be upon him & his family) is over, then the occultation of Jesus cannot last. Jesus will have to appear. Not only Jesus but all the prophets will come that the occultation of any prophet will not continue anymore. The continuation of the occultation of Muhammad has ended, then reappearance of the Mahdi is the end of the continuation of the occultation of Muhammad. Therefore, all the prophets who are hidden (absent) will all appear, all will come to his aid, all will come to help. Now the question is that here we have just said to take this matter to the Qur'an. Surah Al-e-Imran verse 81 The Lord of the worlds said: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ Remember that when all the Prophets were given some of the Book and Wisdom, they were promised that when the Messenger comes who will be your teacher, you will surely believe in him and will surely help him. Whoever believes in the Prophet is the Ummah of the Prophet. He gave the Book and Wisdom to all the Prophets on the condition that they consider themselves the Ummah of Muhammad Mustafa (peace and blessings of Allaah be upon him). It is mandatory for them to help him (Prophet). Obviously, the Prophets did not come to help the Prophet Muhammad (peace and blessings of Allaah be upon him) in his outward life. Angels came to help, Allaah help him from unseen it is a different matter. But Jesus came, Moses came, Abraham came? it did not happen they had come and helped. So the help of the Prophet of Islam is still obligatory on all the prophets. So, Prophet of Islam, at least as far as the general Muslims are aware has not to come and do jehad. His aid is mandatory on prophets; the whole world will be filled with justice on the day when the final result of the resurrection will come out. The Lord of the Worlds had given a command to the Prophet of Islam Muhammad Mustafa (peace and blessings of Allaah be upon him) يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ “O Prophet, fight against the disbelievers and the hypocrites and be harsh on them”. The Prophet (peace and blessings of Allaah be upon him) never fought against the disbelievers in his entire life always did it with unbelievers (kufaars). But in this verse, the jihad to the hypocrites addressed and included. Such a jihad has never taken place in the history of the Islamic world in which there are both unbelievers and hypocrites. This jihad will be carried out only by Imam Mahdi (عليه السلام) against both disbeliever and hypocrite. And the command that was given to the Prophet of Islam as a work of prophet hood, it will be fulfilled by his twelfth vicegerent. Now the prophets who promised to help the Prophet of Islam, if they are alive, then it is obligatory on them to come and help Imam Mahdi at the time when the jihad is taking place. People have the suspicion that Jesus is a prophet, prophet hood was given to him and how it can be taken (back) from him and Imam Mahdi is an imam, even if he is not a prophet, whose representative is he? He is representative of this prophet who is the Leader of Jesus. He is representative of this prophet who is the Leader of Idris. Now, if we make someone our representative, then his status as our deputy will be like ours instead appointed by Allah. Now, let us mention one more thing. About fifty or sixty years ago, a Christian scholar asked some questions to the Muslim nation, so we will talk about only one of them. He also asked a question that you have your own belief that Jesus is alive and your belief is that the kalma (Shadah) of this prophet should be recited. You all believe in the prophets and recite the kalma (shadah) of the prophet who comes later. Now you say that the Prophet of Islam (peace and blessings of Allaah be upon him) died in the year 11 AH. So when he has died, according to you, it is clear that he has gone in previous prophets. Jesus is present, then today, when Jesus is present and you see, the Prophet of Islam has died, just like other prophets have died, Jesus is present, he is also a prophet of Allah, and he is also has the Book (given to him), he is also between superior in rank, then whose kalma (shadah) will be recited? Read kalam (shadah) of that is present today. Why are you reading kalma (shadah) for who has passed? So the answer came clearly from the Shiite world and he said that the occultation of Jesus was the basis for talking. If the Prophet of Islam had disappeared just as Jesus had disappeared, then there would have been equality between the Prophet of Islam and Jesus. But Allaah wants to show your greatness and your prestige. He doth not want to make him equal to Jesus. Now let us give an example. All this was not in the answers of this scholar. We say it to explain that there is a believer, a Muslim, a knowledgeable, who is teaching his students, they are small children. A man from another school came and said that the answer to the question I have is only from my people, that has given by such and such a person who is greatest scholar. If you answer this question, we will consider you equal to him. Now, if that scholar answers this question, it will be considered equal to him, but if he says that this question needs to be answered then these are my students, children (present). Ask anyone and any of them will stand up and answer it. (In this case) Equality will not be proved, Superiority will be proved. In the same way, if the attribute of occultation were applied to the Prophet of Islam, then the attribute of occultation would have been equal to Jesus, Idris and Khidr, and if occultation took place on his twelfth vicegerent, So what happened? The attribute of occultation is yours. The potential is yours. The severity is the same as yours. But if its practical application is on his twelfth vicegerent, then Superiority over Jesus will be proved, Equality will not be proved, then this is the meaning of Ghaybah (occultation). Now, in such a case, the question of where he is hiding, then where Khidr is hiding or where Idris is hiding, as we have said, hiding, and in particular this Ghaybah is actually the Ghaybah (occultation) in which we do not realize his existence. Otherwise, the blessings of his existence are continued and our scholars give the example that the way in which the sun is the guarantor of life on earth is the source of energy. Now if it is hidden in the clouds and is not visible, there is no doubt that the intensity of its rays decreases but does not end. So we also understand that if our Imam was in front of our eyes and was in touch with us all the times, then the blessings of Imamate that we would have received are not being obtained in the occultation. So we consider occultation to be an adaptation of an attribute, but we are unfortunate that we do not get the blessings from the Imam that we should do which is right. This is the answer to your question where Imam Mahdi is hiding.

Salamun alaikum, I am new to this forum so before I begin a big hello to all! My question is aimed at more of the academic crowd so please only serious responses and hold the flamethrowers I am currently reading Al Ghayba by Al-Numani which is undoubtedly a treasure trove for information on the Twelve Imams (A.S). However there are 2 pages which are troubling me and I am not sure if these are the translators notes or Numani's (R.A) himself? On Page 132-133 of the English translation there is a quote from the Old Testament about "I have responded to your prayer regarding Ishmael.... He will beget twelve great men". "Ishmael will be delegated, he is called Mabad or Mamad that it means Muhammad. He will be a master over the people. From his progeny there will be twelve men. They will be imams and masters, whom people will imitiate: Their names will be Taqobeet, Feeethwa, Thabeera, Mafssora, Massmoo'a. Domoh, Thabo, Hathar, Yathmo, Bator, Nouqass and Qeedmuwa". It would appear this is used to substantiate the 12 imams (A.S) although I do not think this is satisfactory based on the following: i.) Most Christian and Jewish scholars have a consensus that these are the descendants of Ishmael (Ishmaelites). ii.) The names sound very similar in some cases to the Hebrew names of the Ishmaelites: The ones I have put in bold sound similar to the names listed in the hadith above: Nebaioth (נבית) Kedar (קדר) Adbeel (אדבאל), established a tribe in northwest Arabia. Mibsam (מבשם) Mishma (משמע) Dumah (דומה) Massa (משא) father of a nomadic tribe that inhabited the Arabian desert toward Babylonia. Hadad (חדד) Tema (תימא) Jetur (יטור) Naphish (נפיש) Kedemah (קדמה) So in summary could some kind soul(s) please confirm: 1.) Is the above included in the Arabic version of Al Ghaybah and does it appear Nu'mani is quoting the Old Testament to use as a proof for the Twelve Imams (A.S) ? 2.) What do you think to these names actually being the Ishmaelites as per the Judeo/Christian consensus? Of course we have a plethora of hadith from Shia as well as Sunni sources proving the 12 imams which are sufficient, so it would seem unwise to perpetuate something which could be untrue, I'm sure I'm not the first one to flag this Jazakallah & Allahumma salli ala muhammad wa alee muhammad

‏ Assalamu alaykum wa rahmatullah. What signs are left that need to be fulfilled until the return of Imam Al-Mehdi (Aj)? ‏جزاك الله

034:003 The faithless say, ‘The Hour will not overtake us.’ Say, ‘Yes, indeed it will surely overtake you, by my Lord,’ the Knower of the Unseen; not [even] an atom’s weight escapes Him in the heavens or in the earth, nor [is there] anything smaller than that nor bigger, but it is in a manifest Book, 027:075 There is no invisible thing in the heaven and the earth but it is in a manifest Book. If no invisible thing is present in the book of knowledge of Allah swt, then no one is also invisible from the book of Sayings of Allah swt ie Al-Quran. The attempt has been made to verify the ghayba of 12th Imam from the following holy verses. بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓمٓ {١} ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَ {٢} ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ {٣} وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ {٤} أُو۟لَٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ {٥} {١} ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَ {٢} ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ{٣} 1. This is the Book, there is no doubt in it, a guidance to the Godwary, (002:002) . who believe in the (Ghayb) Unseen, maintain the prayer, and spend out of what We have provided for them; (002:003) Hadith: 1 - Narrated to us Muhammad bin Musa bin Mutawakkil (r.a.): Narrated to us Muhammad bin Yahya al-Attar: Narrated to us Ahmad bin Muhammad bin Isa from Umar bin Abdul Aziz from more than one of our associates from Dawood bin Kathir Raqqi from Abi Abdullah (a.s.) regarding the words of Allah, the Mighty and Sublime: Those who believe in the unseen. “That is regarding those who believe that the uprising of the Qaim is truth.” 2 - Narrated to us Ali bin Ahmad bin Muhammad Daqqaq (r.a.): Narrated to us Ahmad bin Abi Abdullah Kufi: Narrated to us Musa bin Imran Nakhai from his uncle Husain bin Yazid from Ali bin Abi Hamza from Yahya bin Abil Qasim that he said: I asked as-Sadiq (a.s.) regarding the words of Allah, the Mighty and Sublime: Alif Lam Mim. This Book, there is no doubt in it, is a guide to those who guard (against evil). Those who believe in the unseen. He said: Those who guard against evil (Muttaqeen) are the Shias of Ali (a.s.) and ‘unseen’ is the hidden proof.” (Chapter Thirty-three Statements of As-Sadiq (a.s.) regarding the occurrence of Ghaibat, Kamaaluddin wa Tamaamun Ni’ma, by Shaykh as-Sadooq) Tafseer: A- Tafsir Majma’al-Bayan by Shaykh Tabarsi Shaykh Tabarsi (Majma’ al-Bayan,Vol.1 p.60) explains that the verse concerns the attributes of the virtuous ones guided by the light of the Qur’an. Their first attribute is their belief in the unseen (ghayb). He then gives several views concerning the meaning of ghayb here: i. It means jurisprudence ii. The Day of Judgement, the Heaven, the Hell (according to Hasan) iii. Anything from God (according to ibn ‘Abbas) iv. The Qur’an (according to Zirr ibn Hubaysh) v. Anything that is outside the knowledge of ordinary people (according to ibn Mas’ud). Here, Shaykh Tabarsi makes a connection between this verse and the Mahdi and says that this view includes what the Imams said concerning the Occultation (ghayba) of the Mahdi and the time of his Appearance since no one but God knows the date of his appearance. B- Tafsir al-Mizan by Allama Tabataba’i Tabatabai,(Al-Mizan: Vol.1, p.68) in his explanation of the term "al-Ghayb" (the unseen), says that it is the opposite of "the perceived", and that we cannot perceive through our usual senses. He adds that the term is used to denote Allah, and His great signs, including the revelation, which is referred to in the Qur’an 2: 4; And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. (02:004) He affirms that it also includes the hereafter, but in this verse, the belief in the revelation and in the hereafter have been mentioned separately. Therefore, "the unseen" must have been used only to mean Allah. In this way the belief in the three fundamentals of religion becomes complete. Tabatabai then reports from the Ma’ani a1-akhbar a tradition from Imam al-Sadiq (sixth Imam), who said that: “Who believe in the Unseen” means those who believe in the rising of al- Qa’im (the Mahdi) and consider it as the Truth.” C- Tafsir Makhzan al-Irfan by Banu Nusrat Amin Banu Amin (Tafsir Makhzan al-ëIrfan : Vol.1 p. 91) describes the word Ghayb in this verse as something that is not perceptible through our senses like the sense of hearing or the sense of sight. She gives as examples, the existence of God, the Hereafter that we cannot perceive through our usual senses, or the Imam of the Time who is not visible and hidden from our sight; however, at the same time she says that he is attentive to the situation of his Shi’ites. She then explains the superiority of those who have faith and are living in the time of the great Occultation of the Mahdi, which is the most difficult period in which to preserve one’s faith: the Prophet in his greatness declared, concerning believers of this time, that he was impatient to meet them and considered them as his brothers. 2. It has already been detailed at the link given below that the Religion of Ibrahim AS that has been mentioned in Quran for following by the Muslims means following 12 Imams after the prophet Muhammad saww. http://www.shiachat.com/forum/topic/235031965-quran-for-religion-of-ibrahim/?comment=2829543 3. Now we continue to get the information from quran regarding بِٱلْغَيْبِ “(Bil-Ghayb) ٢_٣ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ ٥_٩٤ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍۢ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ ۚ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌۭ ١٢_٥٢ ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ ١٨_٢٢ سَيَقُولُونَ ثَلَٰثَةٌۭ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌۭ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌۭ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌۭ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءًۭ ظَٰهِرًۭا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًۭا ١٩_٦١ جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَٰنُ عِبَادَهُۥ بِٱلْغَيْبِ ۚ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّۭا ٢١_٤٩ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ ٣٤_٥٣ وَقَدْ كَفَرُوا۟ بِهِۦ مِن قَبْلُ ۖ وَيَقْذِفُونَ بِٱلْغَيْبِ مِن مَّكَانٍۭ بَعِيدٍۢ ٣٥_١٨ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌۭ وَلَوْ كَانَ ذَا قُرْبَىٰٓ ۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ ۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ ۚ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ ٣٦_١١ إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍۢ وَأَجْرٍۢ كَرِيمٍ ٥٠_٣٣ مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍۢ مُّنِيبٍ ٥٧_٢٥ لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ ۖ وَأَنزَلْنَا ٱلْحَدِيدَ فِيهِ بَأْسٌۭ شَدِيدٌۭ وَمَنَٰفِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ ٦٧_١٢ إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ This word بِٱلْغَيْبِ has been used in quran 12 times in exactly 12 verses. This clearly resembles the presence of 12th Imam Al-Mahdi and his Ghayba / occultation. وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ {٤} 4. and who believe in what has been sent down to you and what was sent down before you, and are certain of the Hereafter. (002:004) What is meant by أُنزِلَ إِلَيْكَ (unzila Ileka)? We need to give it a thought as mentioned in quran. ٢_٤ وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ ٤_٦٠ أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَٰنُ أَن يُضِلَّهُمْ ضَلَٰلًۢا بَعِيدًۭا ٤_١٦٢ لَّٰكِنِ ٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ مِنْهُمْ وَٱلْمُؤْمِنُونَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ ۚ وَٱلْمُقِيمِينَ ٱلصَّلَوٰةَ ۚ وَٱلْمُؤْتُونَ ٱلزَّكَوٰةَ وَٱلْمُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ أُو۟لَٰٓئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا ٤_١٦٦ لَّٰكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُۥ بِعِلْمِهِۦ ۖ وَٱلْمَلَٰٓئِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا ٥_٦٤ وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ ۚ وَلَيَزِيدَنَّ كَثِيرًۭا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًۭا وَكُفْرًۭا ۚ وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۚ كُلَّمَآ أَوْقَدُوا۟ نَارًۭا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ ۚ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًۭا ۚ وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ ٥_٦٨ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًۭا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًۭا وَكُفْرًۭا ۖ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِين ٧_٢ كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌۭ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ ١٣_١ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓمٓر ۚ تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ۗ وَٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ ١٣_١٩ ۞ أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ ۚ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ ١٣_٣٦ وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَفْرَحُونَ بِمَآ أُنزِلَ إِلَيْكَ ۖ وَمِنَ ٱلْأَحْزَابِ مَن يُنكِرُ بَعْضَهُۥ ۚ قُلْ إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ وَلَآ أُشْرِكَ بِهِۦٓ ۚ إِلَيْهِ أَدْعُوا۟ وَإِلَيْهِ مَـَٔابِ ٣٤_٦ وَيَرَى ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ ٱلْحَقَّ وَيَهْدِىٓ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ ٥_٦٧ ۞ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ The most important point revealed from the above verses is again that أُنزِلَ إِلَيْكَ has been mentioned 12 times in 12 verses of quran. The important aspect is that the verse of Ghadeer also include it. This reflects the presence of 12 Imams; the first one Imam Ali was selected by the prophet as per the instruction of Allah swt. Similarly 12th Mahdi has also been selected by Allah swt. وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ {٤} 5. and who believe in what has been sent down to you and what was sent down before you, and are certain of the Hereafter. (002:004) The statement وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ has been used in the following verses of the quran: ٢٧_٣ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ ٣١_٤ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ If we look from the quran for يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ, we get the following: ٥_٥٥ إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَٰلِبُونَ {٥٦} These refer back to the verses of al-Maeda which are explaining the wilayat of 12 imams with the first one is Imam Ali AS. The verses of wilayah is 55 the verse of Al-maeda. The verse of Ghader as seen in the details of أُنزِلَ إِلَيْكَ at sr no. 4 , is placed at 67th verse of the Sura al-Maeda. ٥_٦٧ ۞ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ These are placed at reference of 12 verses (67 -55 = 12). أُو۟لَٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ {٥} 6. Those follow their Lord’s guidance and it is they who are the felicitous. (002:005) Who are ٱلْمُفْلِحُونَ? ٢_٥ أُو۟لَٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٣_١٠٤ وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٧_٨ وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٧_١٥٧ ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٩_٨٨ لَٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ وَأُو۟لَٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٢٣_١٠٢ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٢٤_٥١ إِنَّمَا كَانَ قَوْلَ ٱلْمُؤْمِنِينَ إِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا۟ سَمِعْنَا وَأَطَعْنَا ۚ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٣٠_٣٨ فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌۭ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٣١_٥ أُو۟لَٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٥٩_٩ وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةًۭ مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌۭ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٦٤_١٦ فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُوا۟ وَأَطِيعُوا۟ وَأَنفِقُوا۟ خَيْرًۭا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٥٨_٢٢ لَّا تَجِدُ قَوْمًۭا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍۢ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ This word ٱلْمُفْلِحُونَ has been described 12 times in 12 verses of the holy quran. The last verse mentions حِزْبَ ٱللَّهِ are those who are ٱلْمُفْلِحُونَ. ٥_٥٥ إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَٰلِبُونَ {٥٦} Your guardian /Wali is only Allah, His Messenger, and the faithful who maintain the prayer and give the zakat while bowing down.( 005:055) Whoever takes for his guardians Allah, His Messenger and the faithful [should know that] the confederates of Allah are indeed the victorious. (005:056) 7. Imam Mahdi’s Resemblance with Hz Yusuf AS: A. Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from some of his companions from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (s) had said: A tradition that you perceive is better that ten that you narrate (without perceiving them). Every truth has a fact and every rightness has a light. By Allah we do not consider a Shiite as a jurisprudent until it is mistaken before him and he notices the mistake. Amirul Mo'mineen (s) has said from upon the minbar of Kufa: “There will be dark, blind and dim seditions awaiting you, from which no one will be saved except the (nooma).” People asked: “What is the (nooma)?”He said: “It is one, who knows people but people do not know him.” Then he added: “Know well that the world will not be empty of an authority (Hujjah) from Allah but Allah will make His people not see His authority because of their injustice, oppression and excessiveness in disobedience. If the world remains without an authority (from Allah) for an hour, it will sink with its people. The authority knows people but they do not know him. It is like Prophet Joseph (s), who knew people but they denied him. “Alas for (My) servants! There comes not to them a messenger but they mock at him. ( Biharul Anwar, vol.51, p.112, Ithbat al-Hudat, vol.3 p.532, Awalim al-Uloom, vol.3 p.526, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.366), B. Imam Ali as mentioned the example of the prophet Joseph: “Then he gives an example by mentioning Prophet Joseph (s). Imam al-Mahdi (s) is existent in substance and person but at his time he sees and he is not seen until-as Amirul Mo'mineen (s) says: “the promised time and determined appointment” when the call comes from the heaven: “This is the day that brings forth joy to the descendants of Ali and to the Shia of Ali.” (Biharul Anwar, vol.51, p.112, Ithbat al-Hudat, vol.3 p.532, Awalim al-Uloom, vol.3 p.526, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.366. ) C. Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Husayn from Ahmad bin Hilal from Abdurrahman bin Abu Najran from Fudhala bin Ayyoob that Sadeer as-Sayrafi had said: I heard Abu Abdullah as-Sadiq (s) saying: “The master of this matter has a likeness to Prophet Joseph (s).” I said: “As if you want to tell us about a disappearance or confusion!” He said: “Why do this damned people, who are like the pigs, deny this matter (the disappearance of imam al-Mahdi)? The brothers of Prophet Joseph (s) were skilled, intelligent and sons of prophets. When they came to him, they talked and dealt with him and although they were his brothers they could not know him until he himself told them that he was their brother Joseph. Then why do this umma deny that Allah may want to hide His authority from people for a certain time? Prophet Joseph (s) was the king of Egypt and there was between him and his father a distance of eighteen days-travel. If he wanted to inform his father of his place, he could do that. By Allah, Jacob (s) and his sons, after having heard the news of Joseph, traveled from their village to Egypt within nine days. So why do this umma deny that Allah may do for his authority (al-Mahdi) as He has done for Prophet Joseph (s)? Perhaps the master of this matter (al-Qa'im), who has been wronged and whose right has been denied, goes and comes among people frequently, walks in their markets and sits on their mats but they do not know him until the will of Allah permits him to introduce himself to them as Allah has permitted Prophet Joseph (s) to introduce himself to his brothers by saying: (They said: Are you indeed Yousuf? He said: I am Yousuf). The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Ali bin Ibraheem bin Hashim from Muhammad bin al-Husayn from ibn Abu Najran from Fudhala bin Ayyoob from Sadeer as-Sayrafi from Abu Abdullah as-Sadiq (s). (Al-Kafi, vol.1 p.336, Kamal ad-Deen p.144, Ilal ash-Sharayi’ p.244, Dala’il al-Imama p.290, Taqreeb al-Ma’arif p.189, I’lam al-Wara p.405, al-Khara’ij wel Jara’ih, vol.1 p.934, Ithbat al-Hudat, vol.3 p.442.) D. Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Qayss bin Rummana al-Ash’ari, Sa’dan bin Iss~haq bin Sa'eed, Ahmad bin al-Husayn bin Abdul Melik and Muhammad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob az-Zarrad from Hisham bin Salim from Yazeed al-Kinasi that Abu Ja'far al-Baqir (s) had said: “The man of this matter has a likeness to Prophet Joseph (s). …..The likeness to Prophet Joseph (s) concerns the disappearance. (Biharul Anwar, vol.52 p.225, Ithbat al-Hudat, vol.3 p.532, Muntakhab al-Athar p.300.) 8. Twice ghayba of Imam Mahdi A. “From among the descendants of Ali is al-Qa’im al-Mahdi, who will change the world into another one and by whom Jesus Christ (s) will argue against the Christians of Rome and China. Al-Qa’im al-Mahdi is the most similar one to Jesus Christ (s) in form, character, nobility and dignity. Allah will give him all what He has given to the prophets and more than that and He will prefer him to the all. Al-Qa’im, the descendant of Ali (s), will disappear like the disappearance of Prophet Joseph (s) and will reappear like the reappearance of Jesus the son of Mary (s). He will reappear, after his disappearance, with the appearance of the red star, the destruction of az-Zawra’ (ar-Riy), the sinking of al-Muzawarra (Baghdad), the rising of as-Sufyani, the war of the progeny of al-Abbas against the people of Armenia and Azerbaijan, in which thousands and thousands will be killed. Each one of the warriors will seize on an adorned sword, over which black banners will flutter. It will be a war full of red death and terrible plague.” (Biharul Anwar, vol.52 p.225, Ithbat al-Hudat, vol.3 p.532, Muntakhab al-Athar p.300.) B. Ahmad bin Muhammad bin Sa'eed narrated from Muhammad bin al-Mufadhdhal, Sa’dan bin Iss~haq bin Sa'eed, Ahmad bin al-Husayn and Muhammad bin Ahmad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob from Hisham bin Salim al-Jawaleeqi that Yazeed al-Kinasi had heard Abu Ja'far al-Baqir (s) saying: “The master of this matter (al-Qa’im) has a likeness to Prophet Joseph ….”. (Biharul Anwar, vol.51 p.41, Muntakhab al-Athar p.300, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.239) The above hadiths are sufficient evidence to prove that the Ghayba of Imam Mahdi has the resemblance with that of the prophet Joseph. 9. Now we should look from the Quran for Ghayba of Imam Mahdi keeping in view his resemblance with that of Hz Yusuf AS. We get from Sura Yusuf. - The Imam of our time ie Imam Al-Mahdi is 12th Imam from the progeny of the prophet Muhammad saww. His Ghayba has resemblance with the case of Hz Yusuf AS. - The Sura named on the prophet Yusuf AS has been placed in the Quran at the sr no 12 which is the order for Imam Mahdi being 12th Imam. - Imam Mahdi AS has two Ghayba / occultation / disappearances and appearances. - The Quran in Sura Yusuf mentions twice the word Ghayabat in the following verses for the brothers of Yusuf hiding him in the well:: - ١٢_١٠ قَالَ قَآئِلٌۭ مِّنْهُمْ لَا تَقْتُلُوا۟ يُوسُفَ وَأَلْقُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ إِن كُنتُمْ فَٰعِلِينَ 10. “Said a speaker among them: ‘Do not slay Yusuf, and if you must do it, throw him into the bottom of the well (so that) some caravan (of travelers) may pick him up’.” The Arabic term /jubb/ means a kind of well in which stones have not been used in its construction. The word /gayabat/ also refers to a platform on the wall of a well near the water which cannot be seen from above the wall. - ١٢_١٥ فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ ۚ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ 15. “So when they did take him with them, and they agreed to put him in the bottom of the well, and We revealed unto him: ‘You will certainly inform them of this deed of theirs while they know (you) not’.” The word /gayabat/ also refers to a platform on the wall of a well near the water which cannot be seen from above the wall. At the sensitive times, Allah’s help comes unto the saints of Allah. The best means of calmness for Yusuf, when he was at the bottom of well, was Allah’s inspiration due to his bright future and his deliverance. - Yusuf AS informed their brothers about himself in the following verses: - قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ {٩٠} - 90. “They said: ‘Are you indeed Yusuf?’ He said: ‘(Yes), I am Yusuf and this is my brother. Allah has been indeed gracious to us. Verily whoever keeps from evil and is patient (is always rewarded) for verily Allah does not waste the reward of the righteous’.” - Imam Sadiq (as) said: “There is indeed a course of Yusuf in Hadrat Qa’im (as)… People will not recognize him (as) until when Allah will allow him to introduce himself.” (Bihar-ul-’Anwar, vol. 12, p. 283) - Also the word بِٱلْغَيْبِ (bil-ghayb) has been mentioned as in verse no 3 of Sura Al-baqra has also been mentioned in this Sura Yusuf in the following verse: - ١٢_٥٢ ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ Already stated in sr. no. 3, this word has been mentioned 12 times in 12 verses to prove the presence of 12th imam Al-Mahdi in ghayba. 10. Finally it can be concluded with the following verse and hadith: هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ {٩} It is He Who has sent His Messenger with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest (it). [61:9] In the interpretation of “liyudhhirahu ‘ala al-din kullihi” (“that he may proclaim it over all religion”) Banu Amin ( Makhzan al-ëIrfan, Vol. 5, p. 279) says that there is no doubt that the pronoun hu refers to the Qur’an and the religion of Islam which means that Islam will prevail and reign over all the religions of the world. She adds that we can see that Islam has not yet reached the whole world but we know that the promise of God is the Truth, so a time must certainly come when Islam will dominate all the religions, and this can only be realized with the help of the Mahdi's reappearance from the Prophet’s offspring, after which no one will remain unless he pronounces the declaration of faith in Islam (Shahada). She then reports from the Minhaj al-Sadiqin and from Ali ibn Ibrahim Qummi that the al-Qa’im from the Prophet’s offspring will complete the religion of God and will establish it and enable it to reign over all other world religions in such a way that, apart from God, nothing else will be worshipped, and this is the meaning of the Prophet’s saying: “he will fill the earth with justice and equity as it was filled with oppression and tyranny.” Wassalam