Deputies of Imam Mahdi - Biography & Activities

[Muslim2010]

The Special Deputies of Imam Mahdi (عليه السلام)

 Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation.

 A- This material briefly offers the biographies of the above-mentioned deputies as well as the reasons for their deputyship.

 The First Deputy: ‘Uthman ibn Sa‘id ‘Amri

The first special deputy of Imam Mahdi was ‘Uthman ibn Sa‘id ‘Amri, who was also the representative of the two previous Imams and trusted by them.

 ‘Uthman ibn Sa‘id: The representative of Imam Hadi and Imam Hasan al-‘Askari

In this regard, there are a number of narrations, some of which are as follows. Some hadith narrators reported from Harun ibn Musa Tal‘ukbari, who through his own chain of narrators quoted Ahmad ibn Ishaq Qumi as saying:

 The reasons for ‘Uthman ibn Sa‘id’s being deputy of Imam Mahdi are as follows:

 A) After the martyrdom of Imam Hasan ‘Askari , a group of the Shi’s from Qum and other parts of Iran brought some religious taxes to Imam Hasan al-‘Askari in Samarra. When they reached there, they were told of the martyrdom of the 11th Imam, and some people introduced Ja‘far as the successor of the holy Imam. Ja‘far asked them for the money, but the Qummis made this request contingent on his answering some questions. He could not reply to them, so they took the money and left.

 Outside Samarra, a secret messenger guided them to Imam Mahdi. He told them about each and every feature and sign of the money, and they gave it to him. Then the holy Imam told them, “Do not bring your money to Samarra anymore. From now on, give it to my deputy and representative in Baghdad, ‘Uthman ibn Sa‘id.”

 B) The letters of Imam Mahdi were delivered to the ordinary and elite Shi‘as via ‘Uthman ibn Sa‘id and his son, Muhammad. These letters include the Imam’s orders and prohibitions and his answers to the Shi’as’ questions. The handwritings used in the letters exactly resembled the one used in the letters of Imam Hasan ‘Askari, and Shi‘as agreed on the justice of both ‘Uthman ibn Sa‘id and his son.4

 Several letters of Imam Mahdi to ‘Uthman ibn Sa‘id ‘Amri

1. After the demise of ‘Uthman ibn Sa‘id’s father, Imam Mahdi issued a letter about his death; this letter included some sections. One part of it reads as follows, “We belong to Allah, and to Him is our return. We are submissive to His orders and content with His decree. Your father lived in salvation and left this world well.”

 2. When some Shi‘as quarrelled about the successor of Imam Hasan ‘Askari, a letter was issued by Imam Mahdi to ‘Uthman ibn Sa‘id as follows:

 In the name of Allah, the Beneficent, the Merciful

 May Allah protect you from seditions, grant you certitude, and keep you immune from a bad end. I received the news of your doubts about the issue and your puzzlement at your leaders. I was sad with regards to this issue for your own sake, and not for my own because I am right and do not need others.

 The date of demise of ‘Uthman ibn Sa‘id ‘Amri

Although ‘Uthman ibn Sa‘id played a vital role in Shi‘ism, the date of his demise was not specified. In this regard, Hashim Ma‘ruf Hasani wrote, “The deputyship of ‘Uthman ibn Sa‘id lasted until 265 A.H.”

 The Second Deputy: Muhammad ibn ‘Uthman ibn Sa‘id ‘Amri

The second special deputy of Imam Mahdi was Abu Ja‘far Muhammad ibn ‘Uthman ibn Sa‘id ‘Amri. After his father’s death, he succeeded him and was appointed as the representative and deputy of Imam Mahdi.

 Like his father, he was a genius of his time. He was also of great piety, God-wariness, and moral virtues. His epithet was Abu Ja‘far, and he was also called ‘Amri, ‘Askari, and Zayyat. In his lifetime, he offered many services to Shi‘ism, such as writing books on Islamic Jurisprudence, and gathering the material of his books from the teachings of Imam Hasan ‘Askari, Imam Mahdi, and his own father, whose source was these holy Imams, too. Based on his will, this book was handed on to the third deputy of the Imam, Husayn ibn Ruh Nowbakhti.

 Among his other services was struggling against and defeating the false pretenders to the deputyship. Muhammad ibn ‘Uthman was the special deputy of Imam Mahdi for about 40 years, and false claims to deputyship were rampant then. Under the guidance of Imam Mahdi and his letters, Muhammad ibn ‘Uthman could struggle against and defeat them.

 Like other deputies, his other works included addressing people’s problems, answering their legal problems, and delivering people’s letters to the 12th Imam and getting his responses to them.

 The reasons for Muhammad ibn ‘Uthman’s being deputy of Imam Mahdi

In addition to being pious and trustworthy, Muhammad ibn ‘Uthman had a good record, being at the service of the Prophet’s Household and an active member of the representation network during his father’s lifetime. The reasons for his deputyship include the following:

 1. As mentioned before, in a letter, Imam Hasan ‘Askari introduced him and his father as reliable people and trusted by himself.

 2. In addition to considering Muhammad ibn ‘Uthman reliable, Imam Hasan ‘Askari referred to his being representative of his son, Imam Mahdi, “Bear witness that ‘Uthman ibn Sa‘id ‘Amri is my representative, and his son, Muhammad is representative of my son, Mahdi.”

 3. He gave people some letters from Imam Mahdi. These letters were in the uniform handwriting and with the same characteristics as the previous ones. Thus, the agents or representatives could find out about his truthfulness and connection with Imam Mahdi.

 4. Sometimes he prepared the ground for some agents or representatives’ visiting with Imam Mahdi, and the holy Imam always told them, “Muhammad ’Uthman is my deputy.”

 The Third Deputy: Abul-Qasim Husayn ibn Ruh Nowbakhti

The third special deputy of Imam Mahdi was Husayn ibn Ruh Nowbakhti. He worked as an agent for the second deputy and in the last few years of his deputyship, Muhammad ibn ‘Uthman appointed him as the head of network of the agents, and he acted as an intermediary between the second deputy and other agents. Husayn ibn Ruh enjoyed a high social status among the Shi‘as in Baghdad. Even high-ranking government officials were considerably under his sway and respected him. Also, the government was not sensitive to him.

 In the lifetime of Muhammad ibn ‘Uthman, Husayn ibn Ruh was chosen as his successor and the third deputy by Imam Mahdi. Muhammad ibn ‘Uthman introduced him to the Shi‘a elites and the 12th Imam’s agents.

 Reasons for Husayn ibn Ruh Nowbakhti’s being deputy of Imam Mahdi

1. According to Muhammad ibn ‘Uthman’s daughter, Umm Kulthum: For many years, Husayn ibn Ruh was the agent of Muhammad ibn ‘Uthman and in charge of his lands. Husayn ibn Ruh used to transmit my father’s secret messages to the Shi‘i leaders and was my father’s close companion. Hence, the Shi’a took Husayn ibn Ruh to their hearts since they knew he was a close companion of my father. In the lifetime of my father, the arrangements for his deputyship were made. Then, on orders of Imam Mahdi, my father introduced him as his successor. There was no disagreement and doubt about his deputyship, and I know no Shi‘a who is doubtful about his deputyship.13

 2. Another reason for his deputyship is the letters sent to him by Imam Mahdi on various topics, including legal issues and answers to the Shi‘as questions, as well as letters in which the 12th Imam condemned some of those who went astray, such as Shalmaghani.

 3. Still another reason is that in the start of Husayn ibn Ruh’s deputyship, the servant of Muhammad ibn ‘Uthman took some belongings of Abu Ja‘far such as his cane, key, and casket to Husayn ibn Ruh, and told him, “Abu Ja‘far told me to deliver these to you after his burial. This casket contains the signets and seals of the holy Imams.”

 Finally, Husayn ibn Ruh, who – for about 20 years – was the deputy of Imam Mahdi from 305 A.H. to 326 A.H., passed away on Sha‘ban 18th 326 A.H. His body was buried in Baghdad in Shurjah Bazaar, and his tomb attracts the Shi’a who seek blessings when they visit it.14

 The Fourth Deputy: Abul-Hasan Ali ibn Muhammad Samuri

The fourth and last special deputy of Imam Mahdi was Abul-Hasan Ali ibn Muhammad Samuri. After the demise of Husayn ibn Ruh, he was appointed as the deputy by Imam Mahdi. As of Sha‘ban 18th 328 A.H., he assumed this responsibility.

 Ali ibn Muhammad Samuri was from a devout Shi‘a family, and was renowned for offering valuable services in the representation organization of the Infallible Imams. Due to his good previous record, reliability, and trustworthiness, he faced no problem in his being accepted as deputy by the Shi’as and agents of the representation network. Representatives and elite Shi‘as recognized him as the true deputy of Imam Mahdi, and they gave the religious taxes to him to be delivered to the Imam. Abul-Hasan Ali ibn Muhammad Samuri did not have much opportunity for his activities. Due to both his short period of deputyship and special political situation, he could not take considerable measures. And if he managed to do so, because of his dissimulating and taking precautions, few of his measures have been passed on to future generations. What stands out in the period of his deputyship is the last letter sent to him by Imam Mahdi.

 The last letter from Imam Mahdi

Imam Mahdi issued his last letter to Ali ibn Muhammad Samuri six days before his demise. In this letter, the 12th Imam predicted the time of his demise and told him not to appoint any other deputy as his successor, because with his death the Minor Occultation would end and the Major Occultation would begin. The letter reads as follows:

 In the Name of Allah, the Beneficent, the Merciful

 O’ Ali ibn Muhamad Samuri! May Allah give you and your companions high rewards! You will die within six days. So prepare yourself, and do not appoint anybody as your successor, since the second occultation has started. Thus, my reappearance will not be realized but with permission of Allah, and after people become heartless and merciless and the earth is replete with oppression. Also, some Shi‘a will claim they have seen me. Whoever claims this before the appearance of Sufyani and the cry from the sky is a slanderous liar.

 There is neither might nor strength but in Allah, the High, the Great.15

 Shaykh Saduq quoted Abu Muhammad, Hasan ibn Ahmad Maktab as saying:

 In the year when Ali ibn Muhamad Samuri passed away, we were in Baghdad, and went to him some days before his demise. He showed us this last letter of Imam Mahdi. We made a copy of it and left him. The predicted day came; we went to Samuri and found him on his deathbed. On the verge of his death, he was asked, “Who is your guardian (wasiyy)?” He answered, “The divine providence will happen by His will.” He then passed away.16

 Analysis of the Imam’s letter

1. Foretelling the day of the last deputy’s demise by Imam Mahdi shows that this letter was really from the 12th Imam.

 2. This letter states the time of the end of the Minor Occultation and the start of Major Occultation.

 3. The reappearance of Imam Mahdi is with Allah, and we do not know when it will happen.

 4. The letter tells us of two indications of Imam Mahdi’s reappearance: the appearance of Sufyani and the cry from the sky.

 Concluding words:

The special deputies of Imam Mahdi lived fruitfully in a time when the Shi’a suffered extreme hardship. Above all, the absence of the Infallible Imam occurred for the first time. On the other hand, Sunnis and followers of the deviant schools of thought took advantage of the absence of an Imam; they leveled false unfair accusations against the Shi‘as, questioned their beliefs, and considered them misled.

 However, it was the special deputies who under the guidance of Imam Mahdi overcame the difficulties, saved the Shi‘as from confusion and disunity, and kept them in the clear path of truth. They were among the most pious, clever, and shrewd people of their time; and due to earning Allah’s satisfaction, they were risen to the high rank of deputyship.

 The Special Deputies of Imam Mahdi (عليه السلام) | The Special Deputies of Imam Mahdi (عليه السلام) | Al-Islam.org

........Continued.

Edited September 28 by Muslim2010

[Muslim2010]

8 minutes ago, Muslim2010 said:

The Special Deputies of Imam Mahdi (عليه السلام)

 Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation.

 This material briefly offers the biographies of the above-mentioned deputies as well as the reasons for their deputyship.

B- Activities of the special deputies' can be studied in some ways.

 Secret Activities

An important point to notice at this period is that not only Imam al-Mahdi (a) was hidden from sights, his representatives were also unknown and carried out their responsibilities without attracting attention. Moreover, keeping away from revolutionary and reformist activities helped Shi'a to face less threats and better manage the situation.

The result of this decision was that Shi'a preserved their presence in the center of Abbasid caliphate and imposed themselves on the Abbasid caliphate and the extremist Sunni people who were influential in Baghdad as an official minority. At this time, the Shi'a center in Baghdad, through their supervision over Shi'a of other places, managed to organize their religious affairs.

 Infiltrating in Caliphate

Special policies taken by Shi'a and especially by deputies in that period and the support of the infallible Imams (a) made some great Shi'a able to enter the Abbasid caliphate and even take responsibility for ministries. Due to the influence of al-Nawbakhti family and Ibn Furat family who were responsible for ministries of Muqtadir al-'Abbasi and supported Shi'a, Husayn b. Ruh al-Nawbakhti was influential in 'Abbasid government and respected by them at the beginning of his deputyship.

 Fighting with Ghulat

In biographies of most Imams (a), one of the most important points of their cultural and political fights was their fight with inside branching of Shi'a, the most important one of which was the issue of Ghulat. Lately, Ghulat's influences grew by the help of some of the children of Imams (a) such as Ja'far b. 'Ali al-Hadi known as Kadhdhab and also some other Shi'a political figures.

Among the Ghulat who emerged in this period were Muhammad b. Nusayr. He established Nusayriyya who spread exaggerating claims at the time of Imam al-Hadi (a) and later.

Al-Shaykh al-Tusi said, "at the time of the second deputy, he [Muhammad b. Nusayr] spread exaggerating beliefs like the beliefs of the previous Ghulat including the Lordship of Imams (a) and the permission of marrying Mahram ones. Abu Ja'far cursed him and kept away from him. His followers were divided to three sects which did not last long."

Muhammad b. 'Ali al-Shalmaghani was among other people who were first considered among Shi'a scholars of jurisprudence and agents of Imams (a). Even with he had a high position, but he was drawn towards Ghuluww [exaggeration] due to his great ambitions and thus greatly focused on the theory of incarnation.

He tried to deceive some of those who worked for him and were from the distinguished family of Banu Bastam and justify Husayn b. Ruh's curses and rejections of him [Muhammad b. 'Ali] saying that because he understood the secrets and disclosed them, so he was cursed by Husayn b. Ruh.

 Removing Doubts About Imam al-Mahdi (a)

One of the important actions of the special deputies was that they removed doubts about the existence of Imam al-Mahdi (a). These efforts were mostly made by the first and second deputies and then until the end of the Minor Occultation, there were discussions about that.

Among the letters now available from Imam al-Mahdi (a), some are about the mentioned issue. Reported by al-Shaykh al-Tusi, an argument broke out between Ibn Abi Ghanam al-Qazwini and a group of Shi'a. He insisted that Imam al-'Askari (a) did not have a child. Inevitably, Shi'a sent letters to Imam al-Mahdi (a) and asked him for an answer to settle the argument.

In reply, a handwritten letter was received from Imam (a) in which he (a) referred to the issue of Imamate and Wilaya and previous Imams (a) and said, "do you think that God has cancelled His religion and cut His connection with people? No, It is not so and it will not be as such until the time of Resurrection.

It continues on talking about the necessity of disappearance and staying hidden from the evil sights of oppressors.

There is another report about a lengthy letter which was received from Imam al-Mahdi (a) after claim of his uncle Ja'far for Imamate after Imam al-Askari (a). In that letter, he (a) briefly reviewed the issue of Imamate, knowledge and infallibility of Imams (a) and mentioned the Ja'far's lack of knowledge about the permissible and impermissible and incapability of distinguishing between truth and falsehood and Muhkam [the evident] and Mutashabih [the ambiguous] and he (a) asks how could Ja'far ever claim for Imamate?

In other letters, Muhammad b. Ibrahim b. Mahziyar's doubt about if his father was one of the agents of Imam al-Askari (a) was removed.

Another letter was the one in which Imam al-Mahdi (a) proved his existence against skeptics and also answered some jurisprudential questions.

Although special deputies insisted over the existence of Imam (a), they asked Shi'a not to insist on finding Imam's (a) whereabouts in order to preserve his security.

 Managing Agents

Main article: Wikala network

The policy of appointing agents to manage different regions and making the connection between Shi'a and Imams (a) was usual since the time of Imam al-Kazim (a). After the beginning of the Occultation, the direct connection between agents and Imam (a) was cut and instead the connection was made through the special deputies Imam (a) had appointed. There is a report which implies that upon the submission of properties and taxes people gave to agents, they received receipts; but no receipt was demanded from the special deputies.

Therefore, when Abu Ja'far announced Husayn b. Ruh as the special deputy, he also ordered that no one asks him for any receipt. There were agents in Ahvaz, Samarra, Egypt, Hijaz, Yemen and some other regions of Iran such as Khurasan, Ray, Qom, etc., about whom there are some stories mentioned in al-Tusi's Kitab al-Ghayba and al-Saduq's Kamal al-din wa tamam al-ni'ma.

 Preserving Concealment of Imam al-Mahdi (a)

From historical reports and narrations, it can be understood that Imam (a) stayed in Iraq, Mecca and Medina for some time and lived in a way that the special deputies could meet him; as even sometimes some companions also could meet him as is reported about Muhammad b. Ahmad al-Qattan. Also, when Abu Tahir Muhammad b. 'Ali b. Bilal doubted the deputyship of Abu Ja'far al-'Amri, Abu Ja'far took him to Imam (a) to hear about Abu Ja'far's deputyship directly from Imam (a) and then in a public announcement he admitted that Imam al-Mahdi (a) had ordered that Shi'a submit their properties to Abu Ja'far.

 Regarding all this, preserving concealment of Imam (a) and his outward features was one of the essential duties of the special deputies. When Husayn b. Ruh al-Nawbakhti was appointed as the deputy of Imam (a), Abu Sahl Isma'il b. 'Ali al-Nawbakhti, a very distinguished Shi'a, lived in Baghdad. Once a person asked Abu Sahl about the reason behind appointment of Husayn b. Ruh and not him [Abu Sahl]. Abu Sahl answered, "The one who has appointed Husayn b. Ruh is wiser than us, since my duty is debating with their enemies. If I knew Imam's (a) place as Abu l-Qasim [Husayn] knows, maybe in the middle of argument I would disclose it to the enemy; while, if Abu l-Qasim has hidden Imam (a) under his cloak, he would never uncover him even if he is sliced to pieces."

Answering Jurisprudential and Ideological Questions

The four deputies mentioned religious questions of Shi'a to Imam al-Mahdi (a) and after they received the answers, delivered them to people. These activities were not limited to religious issues and the deputies participated in debates and discussions to solve scientific and ideological problems of people. The letter of Ishaq b. Ya'qub and also the letter of Muhammad b. Ja'far al-Asadi which contained important religious issues and issues in jurisprudence and also participation of Husayn b. Ruh in scientific and ideological debates shows the activities of deputies in these cases.

 Four Deputies - wikishia

.........Continued

Edited September 28 by Muslim2010

[Muslim2010]

11 hours ago, Muslim2010 said:

The Special Deputies of Imam Mahdi (عليه السلام)

 Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation.

C-Some Peculiarities About Special Representation:

 1) The name of the special deputies were not mentioned in the Tawqeaat. This was done in order to prevent the Abbaside king’s from knowing their names. Also, because this relationship was based on sheer trust and reliability, there arose no particular need to mention the names.

2) Alawis were kept away from deputyship and others were purposefully granted this status because the Alawis were clearly marked in the society and were under strict surveillance and scrutiny of the Government.

3) All of the affairs of the deputies were conducted in Baghdad for the following reasons :-

a) At the time of Imam Hasan Askari ((عليه السلام).)’s martyrdom, those people who had come from Qum to Sammarra, were told that some-one would be appointed in Baghdad so that they could give their offerings to him and received Imam ((عليه السلام).) letter from him.”

b) Their apparent involvement was in business; therefore, they did not have the time to go out of Baghdad.

c) These deputies were rarely engaged in social work due to the following reasons

(i) By indulging in social work one’s identity doesn’t remains secret. And they did not intend to reveal themselves.

(ii) If they participated in social work, they would be marked and become as special representative, while their aim was only to pose as businessmen. This is the cause for the rare information about their lives. Even historians have hardly mentioned anything about them. It is also possible that some historians have documented their biographies but these documents have been destroyed by the enemies of Shiism.

4) They performed only those tasks which were ordered unto them.

5) They were informed of the Hidden knowledge only with the permission of Hazrat Vali-e-Asr ((عليه السلام).).

6) All the tawqees received during the time of the four special deputies, had only one hand-writing and people were recognizing it. This similarity in writing proved that all these letters were from Imam ((عليه السلام).) and people followed them diligently.

7) About the Tawqees one can say :-

a) They follow the pattern of traditions.

b) They were answer to questions.

d) They were coming about 2-3 days after the questions.

8) These deputies were keeping themselves concealed from public eyes and lived in dissimulation (Taqaiyyah). For example when Husayn Ibn Rauh gave preference to the reigning caliph, on account of his dissimulation then people prayed for him and the Government could not become aware of his deputyship.

9) It was not necessary that everybody should have had direct contacts with the special representatives; they made their close friends and intimates as the medium between themselves and the masses. For example, Mohammad Ibn Husayn had appointed ten deputies in Baghdad to collect the offerings, among them was Husayn Ibn Rauh.

The aims of Special representation can be summed up in the following words :

(i) To prepare the people for the major occultation and habituate them to live with their Imam in concealment.

(ii) To take some steps in solving the problems and reformation of the Shia Society.

 THE FOUR SPECIAL DEPUTIES | Mahdipedia (mahdi-pedia.com)

............Continued

[In Gods Name]

14 hours ago, Muslim2010 said:

A) After the martyrdom of Imam Hasan ‘Askari , a group of the Shi’s from Qum and other parts of Iran brought some religious taxes to Imam Hasan al-‘Askari in Samarra. When they reached there, they were told of the martyrdom of the 11th Imam, and some people introduced Ja‘far as the successor of the holy Imam. Ja‘far asked them for the money, but the Qummis made this request contingent on his answering some questions. He could not reply to them, so they took the money and left.

 Outside Samarra, a secret messenger guided them to Imam Mahdi. He told them about each and every feature and sign of the money, and they gave it to him. Then the holy Imam told them, “Do not bring your money to Samarra anymore. From now on, give it to my deputy and representative in Baghdad, ‘Uthman ibn Sa‘id.

The first deputy was an oil merchant. The question a lot of people have is, why do the deputies seem so engaged with money? Look at what you posted. What is the source of this claim that these unknown group of Shias with a lot of money met a secret messenger who guided them to Imam Mahdi? 

Non-Shias claim that after the death of Imam Askari , a lot of Shias did not know what to do with their Khums. There was confusion about the hidden birth of the 12th Imam. So opportunists took clear advantage of all the wealth circulating around and had every incentive to fabricate hadith and to claim to be representatives.

<<<<<<<<<>>>>>>>

Some more hadith about the representatives, and they seem largely preoccupied with accepting wealth in my next post.

 

[In Gods Name]

15 hours ago, Muslim2010 said:

The Special Deputies of Imam Mahdi (عليه السلام)

 The Second Deputy: Muhammad ibn ‘Uthman ibn Sa‘id ‘Amri

The second special deputy of Imam Mahdi was Abu Ja‘far Muhammad ibn ‘Uthman ibn Sa‘id ‘Amri. After his father’s death, he succeeded him and was appointed as the representative and deputy of Imam Mahdi.

 Like his father, he was a genius of his time. He was also of great piety, God-wariness, and moral virtues. His epithet was Abu Ja‘far, and he was also called ‘Amri, ‘Askari, and Zayyat. In his lifetime, he offered many services to Shi‘ism, such as writing books on Islamic Jurisprudence, and gathering the material of his books from the teachings of Imam Hasan ‘Askari, Imam Mahdi, and his own father, whose source was these holy Imams, too. Based on his will, this book was handed on to the third deputy of the Imam, Husayn ibn Ruh Nowbakhti.

 Among his other services was struggling against and defeating the false pretenders to the deputyship. Muhammad ibn ‘Uthman was the special deputy of Imam Mahdi for about 40 years, and false claims to deputyship were rampant then. Under the guidance of Imam Mahdi and his letters, Muhammad ibn ‘Uthman could struggle against and defeat them.

 

Some people would question two things here. Why this has gone from father to son. Why the handwriting of the letters and signature was used as proof this was from Imam Mahdi and why the letters were no longer made public for the 3rd and 4th deputies to prove it is the same handwriting. This led people to believe father and son were forging these , or it was the son himself who was writing them.

Another point. Why were the deputies so occupied in struggling against false pretenders? Why was it so attractive to be a false pretender? Because a lot of people had Khums and were bringing their wealth, and some people had an incentive to lie to be the deputy and take advantage over the confusion as to whether 11th Imam had a son, and where the 12th Imam was.

 

[In Gods Name]

This is just a small portion of what i found, i have made the names of the safeers in blue. I think they could fill a small book you know. Again money and who to give their collected khums features heavily. 

Hadith one: https://thaqalayn.net/hadith/27/1/37/3

H 247 - Informed me a group of scholars from Ja’far bin Muhammad Quluwayh and Abi Ghalib Zurari etc. from Muhammad bin Yaqub Kulaini from Ishaq bin Yaqub that he said: “I asked Muhammad bin Uthman Amari to write to the Imam a letter containing questions that were difficult for me. The Imam sent the following reply: “May the Almighty Allah keep you on guidance. You asked about those of our family and cousins. You should know that no one is related to the Almighty Allah. Anyone who denies us is not from us and his end will be same as the son of Prophet Nuh . As for the matter of my Uncle, Ja’far and his sons; it is same as the matter of the brothers of Yusuf . Barley wine is unlawful (Haraam). There is no problem in turnip extract. We only accept the monies sent by you so that you may be purified. Now whoever likes, should send it, whoever likes may not. The provision that the Almighty Allah has bestowed is better than whatever you send us. As for the reappearance and advent, it solely depends on the will of Allah and those who fix a time for it are liars. As for the saying of those who think that Imam Husain  has not been slain is a kind of disbelief, denial, deviation and misguidance. But as for the problems, which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs on you, and I am Allah’s proof on them.” As for Muhammad bin Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing. As for Muhammad bin Ali bin Mahziyar Ahwazi, then very soon, Allah would reform his heart and remove his doubt. As for the money that you sent for me, it is not acceptable to me, except that which is pure. And the compensation for a singing girl is unlawful. As for Muhammad bin Shazan bin Naeem; he is a Shia of Ahle Bayt . As for Abul Khattab Muhammad bin Ali Zainab Ajdaa; he and all his associates are accursed and you don’t cultivate the company of those who harbor their belief; and my forefathers and I are aloof from them. As for those who are in possession of our funds, in such a way that they consider them lawful for themselves and spend them; they have in fact devoured (Hell) Fire. As for Khums, it is lawful for our Shia till the time of reappearance, so far as their children are pure and not involved in sinful activities. As for the funds that are sent to us and after which they fell into doubts and became regretful of having paid to us, then anyone who wants, we would return to him and we are not needful of the money of those who harbor doubt with regard to Allah. As for the cause of occultation, the Almighty Allah has said: “O you who believe! Do not put questions about things, which if declared to you may trouble you…” (5:101) Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck. As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance…”

Hadith two:https://thaqalayn.net/hadith/27/1/43/33

H 338 - A group of scholars narrated to us from Abu Ja’far Muhammad Ibn Ali Ibn Husain Ibn Babawayh, saying Abu Ja’far Muhammad Ibn Ali Aswad said: I used to carry religious dues procured as endowments to Abu Ja’far Muhammad Ibn Uthman Amari, which he would take from me. One day, I took some money to him. It was during his last days, two or three years prior to his demise. He ordered me to give them to Abul Qasim Ruh . I always asked Abul Qasim for receipts, so he complained to Abu Ja’far about it, and he ordered me, “Don’t insist on receipts and everything that reaches Abul Qasim is as if it reaches me.” After that, I took the dues to him and would not ask for receipts.

Hadith three:https://thaqalayn.net/hadith/27/1/37/24

H 268 - Narrated to us a group of scholars from Muhammad bin Ali bin Husain bin Musa bin Babawayh that: Muhammad Ibn Ali Ibn Matil said: There was a woman called Zainab from the people of Aba. She was married to Muhammad Ibn Abdil Abi. She had three hundred dinars. She came to my uncle, Ja’far Ibn Muhammad Ibn Matil and said: “I want you to give this money to Abul Qasim Ibn Ruh.” My uncle sent me with her to translate for her. When I came to Abul Qasim, he addressed her in an eloquent tongue: “Zainab, chuna, chun bada, kulia, Junista.” It meant, “Zainab, how are you and how did you stay and what is the news of your children?” She did not need my translation. She gave the money and came back."

Hadith four:https://thaqalayn.net/hadith/27/1/43/30

H 335 - Narrated to me Husain Ibn Ibrahim Qummi that: Narrated to me Abul Abbas Ahmad bin Ali bin Nuh that: Narrated to me Abu Ali Ahmad bin Ja’far bin Sufyan Bazufari that: Narrated to me Abu Abdullah Ja’far bin Muhammad Madayani, known as Ibn Qazda in the cemetery of Quraish that: “It was my practice that when I carried religious dues that were in my hands to Shaykh Abu Ja’far Muhammad Ibn Uthman Amari I would say to him something no one else said its like, This money, the amount of which is such and such, belongs to the Imam . He would say, “Yes, leave it.” I would return and say, “Tell me it belongs to the Imam.” And he would say, “Yes, it belongs to the Imam ,” and then he would take it. The last time I saw him, I went to him with four hundred dinars. I talked to him as my custom was. He said, “Take it to Husain Ibn Rauh.” I paused and said: “You will take it from me like every time.” He turned me down like a stranger to my words and said: “Go, may Allah keep you well, and give them to Husain Ibn Rauh.” As I saw anger on his face, I moved and climbed on my mount. I had gone some distance that I had doubts, so I returned and knocked on the door. The servant came and asked, “Who are you?” I told him my name. He went inside and sought permission for my entry and came back, turning me down. I said, “Go and ask permission for me. I must see him.” He went inside and told him about my return. He had gone to the women’s quarters. He came out and sat over a bunk, while his feet were on the ground. He was wearing Arabian slippers, whose beauty was due to good looks of his feet. He asked, “What prompted you to return? And why didn’t you do what I told you to?” I said: “I did not dare do what you asked me to.” He called on me as he was angry, “Go, may Allah keep you well, for I have raised Abul Qasim Husain Ibn Rauh to my position and have assigned him my chair.” I asked, “By the order of the Imam?” He said: “Go, may Allah keep you well. It is as I told you.” I did not have any option, but to leave. I went to Abul Qasim Ibn Ruh. He was in a narrow house. I related to him what had happened. He was pleased and thanked Allah, the Exalted. I gave him the dinars. I kept submitting all my religious dues to him after that.

Hadith five:xhttps://thaqalayn.net/hadith/27/1/43/7

The narration is long. The two narrators say: Hasan  said to Badr, “Go and bring Uthman Ibn Saeed Amari.” It was not long that Uthman entered. Our master Imam Hasan Askari  said, “O Uthman go, for you are the representative and reliable and entrusted man with respect to God’s money. Take from these Yemeni gentlemen the religious dues they have brought.” Then the two narrators continue their narrative until they say: Then we all said: “O our Master, by Allah, Uthman is best of your Shia. You increased our knowledge with respect to his position in your service and that he is your representative and reliable man in God’s money.” He said: “Yes, and bear witness for me that Uthman Ibn Saeed Amari is my representative and that his son Muhammad is the representative of my son, your Mahdi.”

[In Gods Name]

You also list a lot of the good things the deputies did.

However, among the four deputies who had direct communication with the Imam. In the 80 years of minor occultation. There is not a single:

-Book of Fiqh

-Book of Hadith

-Book of Tafseer

from any of the representatives who we believe had direct access to Imam Mahdi.

I argue we desperately needed that, more than managing of khums or refuting false deputies who were trying to usurp the khums. 

<<<>>>>

Remember, Kulayni in al-Kafi has a lot of traditions modern scholars reject. Traditions promoting Tahreef. 

Also remember this. Tusi wrote Tahdib al ahkam and al istebesar because there were so many contradictions in our Shia hadith about Fiqh, that he sought to try to reconcile them.

This is what Kulayni wrote about how confused the Shia were at the time and he came towards the end of the minor occultation:

وذكرت أن أمورا قد أشكلت عليك، لا تعرف حقائقها لاختلاف الرواية فيها، وأنك تعلم أن اختلاف الرواية فيها لاختلاف عللها وأسبابها، وأنك لا تجد بحضرتك من تذاكره وتفاوضه ممن تثق بعلمه فيها

"… you mentioned that matters have become confused for you. You cannot tell the truth of it (a matter) (from the falsehood) because of differences between the reports about it (a matter).

You understand that differences between the reports about it (a matter) is because of differences in their (i.e. the reports’) circumstances and sources, but you do not find in your presence one whose knowledge of it (i.e. the reports) you trust – with whom you could discuss and defer to. "

 

So for 80 years, what were these deputies doing? Where's the book of Fiqh, hadith, tafseer? Kulayni came after or towards the end of minor occultation. So for 80 years things were under major confusion.

 

 

[In Gods Name]

4 hours ago, Muslim2010 said:

6) All the tawqees received during the time of the four special deputies, had only one hand-writing and people were recognizing it. This similarity in writing proved that all these letters were from Imam ((عليه السلام).) and people followed them diligently.

 

How is this evidence? Just because someone could theoretically forge handwriting can not give you confidence that is from the Imam. 

[In Gods Name]

The first two deputies (father and son) had the same handwritten letters.

The third and fourth, can you show evidence they also produced the same handwriting?

 

Tusi says this about the third deputy.

أخبرنا جماعة ، عن أبي الحسن محمد بن أحمد بن داود القمي قال : وجدت بخط أحمد بن إبراهيم النوبختي وإملاء أبي القاسم الحسين بن روح (السفير الثالث) رضي الله عنه على ظهر كتاب فيه جوابات ومسائل أنفذت من قم

[I was told by a group, from abi al-Hasan Muhammad bin Ahmad bin Dawud al-Qummi, he said: I found in the handwriting of Ahmad bin Ibrahim al-Nawbakhti, as was written by abu al-Qasim al-Husayn bin Rawh (third emissary) on the back of a book containing answers and questions from the city of Qum.]

وأخبرني جماعة ، عن أبي العباس بن نوح قال : وجدت بخط محمد بن نفيس فيما كتبه بالأهواز أول كتاب ورد من أبي القاسم رضي الله عنه

[I was told by a group, from abu al-`Abbas bin Nuh, he said: I found the first book that came from abu al-Qasim (third emissary) which was in the handwriting of Muhammad bin Nafis who wrote it in al-Ahwaz]

 

What happened to the handwriting and seal?

[In Gods Name]

4 hours ago, Muslim2010 said:

b) Their apparent involvement was in business; therefore, they did not have the time to go out of Baghdad.

 

So the deputies of the 12th Imam were businessmen, who claimed to be the ones people needed to come and give their wealth to, as they were now tasked with receiving the Khums. Amongst them, there are no scholarly works at a time of confusion for the Shia. 

[Muslim2010]

46 minutes ago, In Gods Name said:

The question a lot of people have is, why do the deputies seem so engaged with money? Look at what you posted. What is the source of this claim that these unknown group of Shias with a lot of money met a secret messenger who guided them to Imam Mahdi? 

Thanks for your response. But as usual you seem to be keeping the eyes closed from the truth and completely neglecting the responsibilities that were assigned to these representatives as detailed in the posts in this thread.

wasalam

[In Gods Name]

Just now, Muslim2010 said:

Thanks for your response. But as usual you seem to be keeping the eyes closed from the truth and completely neglecting the responsibilities that were assigned to these representatives as detailed in the posts in this thread.

wasalam

At a time of profound confusion for the Shia and many contradictory hadith floating around, where is there not a single book of fiqh tafseer or hadith from them? They had 80 years of direct access to the Imam. 

They were predominantly businessmen in Baghdad, and a big part of what they did was collecting wealth, and refuting other deputies who were not lawful. Other people also claimed to be deputies because they saw it as a money making scheme right? The false ones.

[Muslim2010]

52 minutes ago, In Gods Name said:

Some people would question two things here. Why this has gone from father to son. Why the handwriting of the letters and signature was used as proof this was from Imam Mahdi and why the letters were no longer made public for the 3rd and 4th deputies to prove it is the same handwriting. This led people to believe father and son were forging these , or it was the son himself who was writing them.

Are you more knowledgeable than the progeny of the prophet (صلى الله عليه وآله وسلم) and Imams from them.? Are you knowing more after 1200 years that why Imam Mahdi (عليه السلام)  have chosen his representatives.

I may ask you why many prophets and Imams were chosen that were sons and fathers?

Do you really know the hadith about Imam Mahdi even from sunnis sources?

Edited September 29 by Muslim2010

[Muslim2010]

11 minutes ago, In Gods Name said:

At a time of profound confusion for the Shia and many contradictory hadith floating around, where is there not a single book of fiqh tafseer or hadith from them? They had 80 years of direct access to the Imam. 

They were not scholars but chosen to serve the ummah as planned by Imam Mahdi as.

The details for their peculiarity are given in the following link in this thread:

Also the book Alkafi was written by Yaqub AL kulaini in the period of minor occultation.

What do you find a reason that the deputies who were kept hidden even from common people should come Infront and write book etc?

Edited September 29 by Muslim2010

[Muslim2010]

55 minutes ago, In Gods Name said:

So for 80 years, what were these deputies doing? Where's the book of Fiqh, hadith, tafseer? Kulayni came after or towards the end of minor occultation. So for 80 years things were under major confusion.

My response already given in the other thread the link is given below:

"Why the first three caliphs that are considered champion of wahabi  and sunni school of thought kept their followers devoid of the hadith of the prophet (صلى الله عليه وآله وسلم) that came out after about 200 years the life of the prophet"?

[In Gods Name]

Just now, Muslim2010 said:

My response already given in the other thread the link is given below:

"Why the first three caliphs that are considered champion of wahabi  and sunni school of thought kept their followers devoid of the hadith of the prophet (صلى الله عليه وآله وسلم) that came out after about 200 years the life of the prophet"?

I am not a wahhabi. I am a Shia. So i don't care about what the first 3 caliphs did. 

[Muslim2010]

1 hour ago, In Gods Name said:

Hadith one: https://thaqalayn.net/hadith/27/1/37/3

H 247 - Informed me a group of scholars from Ja’far bin Muhammad Quluwayh and Abi Ghalib Zurari etc. from Muhammad bin Yaqub Kulaini from Ishaq bin Yaqub that he said: “I asked Muhammad bin Uthman Amari to write to the Imam a letter containing questions that were difficult for me. The Imam sent the following reply: “May the Almighty Allah keep you on guidance. You asked about those of our family and cousins. You should know that no one is related to the Almighty Allah. Anyone who denies us is not from us and his end will be same as the son of Prophet Nuh . As for the matter of my Uncle, Ja’far and his sons; it is same as the matter of the brothers of Yusuf . Barley wine is unlawful (Haraam). There is no problem in turnip extract. We only accept the monies sent by you so that you may be purified. Now whoever likes, should send it, whoever likes may not. The provision that the Almighty Allah has bestowed is better than whatever you send us. As for the reappearance and advent, it solely depends on the will of Allah and those who fix a time for it are liars. As for the saying of those who think that Imam Husain  has not been slain is a kind of disbelief, denial, deviation and misguidance. But as for the problems, which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs on you, and I am Allah’s proof on them.” As for Muhammad bin Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing. As for Muhammad bin Ali bin Mahziyar Ahwazi, then very soon, Allah would reform his heart and remove his doubt. As for the money that you sent for me, it is not acceptable to me, except that which is pure. And the compensation for a singing girl is unlawful. As for Muhammad bin Shazan bin Naeem; he is a Shia of Ahle Bayt . As for Abul Khattab Muhammad bin Ali Zainab Ajdaa; he and all his associates are accursed and you don’t cultivate the company of those who harbor their belief; and my forefathers and I are aloof from them. As for those who are in possession of our funds, in such a way that they consider them lawful for themselves and spend them; they have in fact devoured (Hell) Fire. As for Khums, it is lawful for our Shia till the time of reappearance, so far as their children are pure and not involved in sinful activities. As for the funds that are sent to us and after which they fell into doubts and became regretful of having paid to us, then anyone who wants, we would return to him and we are not needful of the money of those who harbor doubt with regard to Allah. As for the cause of occultation, the Almighty Allah has said: “O you who believe! Do not put questions about things, which if declared to you may trouble you…” (5:101) Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck. As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance…”

Hadith two:https://thaqalayn.net/hadith/27/1/43/33

H 338 - A group of scholars narrated to us from Abu Ja’far Muhammad Ibn Ali Ibn Husain Ibn Babawayh, saying Abu Ja’far Muhammad Ibn Ali Aswad said: I used to carry religious dues procured as endowments to Abu Ja’far Muhammad Ibn Uthman Amari, which he would take from me. One day, I took some money to him. It was during his last days, two or three years prior to his demise. He ordered me to give them to Abul Qasim Ruh . I always asked Abul Qasim for receipts, so he complained to Abu Ja’far about it, and he ordered me, “Don’t insist on receipts and everything that reaches Abul Qasim is as if it reaches me.” After that, I took the dues to him and would not ask for receipts.

Hadith three:https://thaqalayn.net/hadith/27/1/37/24

H 268 - Narrated to us a group of scholars from Muhammad bin Ali bin Husain bin Musa bin Babawayh that: Muhammad Ibn Ali Ibn Matil said: There was a woman called Zainab from the people of Aba. She was married to Muhammad Ibn Abdil Abi. She had three hundred dinars. She came to my uncle, Ja’far Ibn Muhammad Ibn Matil and said: “I want you to give this money to Abul Qasim Ibn Ruh.” My uncle sent me with her to translate for her. When I came to Abul Qasim, he addressed her in an eloquent tongue: “Zainab, chuna, chun bada, kulia, Junista.” It meant, “Zainab, how are you and how did you stay and what is the news of your children?” She did not need my translation. She gave the money and came back."

Hadith four:https://thaqalayn.net/hadith/27/1/43/30

H 335 - Narrated to me Husain Ibn Ibrahim Qummi that: Narrated to me Abul Abbas Ahmad bin Ali bin Nuh that: Narrated to me Abu Ali Ahmad bin Ja’far bin Sufyan Bazufari that: Narrated to me Abu Abdullah Ja’far bin Muhammad Madayani, known as Ibn Qazda in the cemetery of Quraish that: “It was my practice that when I carried religious dues that were in my hands to Shaykh Abu Ja’far Muhammad Ibn Uthman Amari I would say to him something no one else said its like, This money, the amount of which is such and such, belongs to the Imam . He would say, “Yes, leave it.” I would return and say, “Tell me it belongs to the Imam.” And he would say, “Yes, it belongs to the Imam ,” and then he would take it. The last time I saw him, I went to him with four hundred dinars. I talked to him as my custom was. He said, “Take it to Husain Ibn Rauh.” I paused and said: “You will take it from me like every time.” He turned me down like a stranger to my words and said: “Go, may Allah keep you well, and give them to Husain Ibn Rauh.” As I saw anger on his face, I moved and climbed on my mount. I had gone some distance that I had doubts, so I returned and knocked on the door. The servant came and asked, “Who are you?” I told him my name. He went inside and sought permission for my entry and came back, turning me down. I said, “Go and ask permission for me. I must see him.” He went inside and told him about my return. He had gone to the women’s quarters. He came out and sat over a bunk, while his feet were on the ground. He was wearing Arabian slippers, whose beauty was due to good looks of his feet. He asked, “What prompted you to return? And why didn’t you do what I told you to?” I said: “I did not dare do what you asked me to.” He called on me as he was angry, “Go, may Allah keep you well, for I have raised Abul Qasim Husain Ibn Rauh to my position and have assigned him my chair.” I asked, “By the order of the Imam?” He said: “Go, may Allah keep you well. It is as I told you.” I did not have any option, but to leave. I went to Abul Qasim Ibn Ruh. He was in a narrow house. I related to him what had happened. He was pleased and thanked Allah, the Exalted. I gave him the dinars. I kept submitting all my religious dues to him after that.

Hadith five:xhttps://thaqalayn.net/hadith/27/1/43/7

The narration is long. The two narrators say: Hasan  said to Badr, “Go and bring Uthman Ibn Saeed Amari.” It was not long that Uthman entered. Our master Imam Hasan Askari  said, “O Uthman go, for you are the representative and reliable and entrusted man with respect to God’s money. Take from these Yemeni gentlemen the religious dues they have brought.” Then the two narrators continue their narrative until they say: Then we all said: “O our Master, by Allah, Uthman is best of your Shia. You increased our knowledge with respect to his position in your service and that he is your representative and reliable man in God’s money.” He said: “Yes, and bear witness for me that Uthman Ibn Saeed Amari is my representative and that his son Muhammad is the representative of my son, your Mahdi.”

Some text from above hadith:

"We only accept the monies sent by you so that you may be purified."

What do you get from the words of Imam  in the light of your understanding of the verses of quran for the responsibilities of the prophet (صلى الله عليه وآله وسلم) and imams from Ahl alabayt (عليه السلام) ?

"As for Muhammad bin Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing"

What is your understanding on these words of Imam from the progeny of the prophet s.a.aw?

“O you who believe! Do not put questions about things, which if declared to you may trouble you…” (5:101) Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck. As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance…”

What is your understanding on the above mentioned words from Imam of Mahdi (عليه السلام)?

[Muslim2010]

52 minutes ago, In Gods Name said:

The third and fourth, can you show evidence they also produced the same handwriting?

Your claims are baseless and provides us the evidence of ignorance and blindness of your thoughts.

Would you please show me the book of hadith written by the caliphs or rulers just after the demise of the prophet instead of waiting 200 years after him?

[Muslim2010]

57 minutes ago, In Gods Name said:

Tusi says this about the third deputy.

Your claims and baseless conjectures have already been refuted in the relevant thread where you have mentioned the words of Tusi so i do not need to mention my words.

You may take these back again to the relevant thread.

[Muslim2010]

20 hours ago, Muslim2010 said:

The Special Deputies of Imam Mahdi (عليه السلام)

 Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation.

 A- This material briefly offers the biographies of the above-mentioned deputies as well as the reasons for their deputyship.

Conclusion for the thread:

The conclusion of the present work can be summarized as follows:

i) The problem of the nature of the Ghayba of the Twelfth Imam is an old one in the history of Shi'ism and is closely connected with the question of the Imama. From the beginning the Shiites held that the Prophet could not have left his community without a leader to supervise the interpretation of the shari’a and its implementation in society.

On the contrary, he had appointed ‘Ali as his successor and stipulated that the leadership of the community should pass to al­-Hasan and al‑Husayn, and thereafter to the eldest son of each subsequent Imam from the line of al‑Husayn until the rise of al­-Mahdi.

However, the Imams were unable to rule the whole community after the death of the Prophet. Since political power had been usurped by others, the Imams were forced to seek to regain it according to those methods which they felt to be sound and legal, even though the political and economic resources of their opponents were stronger than their own, especially after the martyrdom of al‑Husayn.

None of the Imams after al‑Husayn involved themselves directly in any obvious political activities or took part in direct incitement to revolt. In fact it seems that they restricted their activities to three major areas:

A) They encouraged the dissemination of Prophetic traditions amongst the people to acquaint them with the right of the People of the House of the Prophet (Ahl al‑Bayt) to lead the community and to show them that their exclusion from actual political leadership did not mean that they were content to adopt a purely spiritual stance, nor did it imply tacit support of the government of the day.

Indeed they were totally committed to their struggle to regain control, but only when circumstances indicated the probable success of their rebellion, and when they were sure of the support of a sufficient number of faithful followers to aid the revolution and to implement Islam according to the Imamite approach.

B) From the Imamate of al‑Sadiq the Imams circulated Prophetic Hadith amongst the Imamites themselves concerning the rise of an Imam from Ahl al‑Bayt who would establish the righteous state. This Imam would be al-Qa’im al‑Mahdi, who was mentioned in the Prophetic traditions. He would first go into a state of concealment from which he would continue to direct the affairs of the Imama. Then he would go into total occultation.

But the majority of the traditions did not specify which Imam this would be, nor did they stipulate a definite date for his uprising. This obscurity allowed some ‘Alids to use these traditions to support their own political aims, without heeding the instructions of the Imam as regards the correct circumstances for the concealment and rising of al-Qa’im al‑Mahdi.

C) The early Imams believed that any of them could be al-Qa’im al‑Mahdi if the conditions were right but after the failure of their intended revolt in 140/757, they decided that it would be ill­advised to fix a particular date for another uprising.

In this way the Imams hoped to encourage their followers in religious activities which would pave the way for more political matters at the appropriate time. At the same time they also secretly encouraged their most faithful followers, who found that they had no option but to rebel against unjust and tyrannical rulers.

One of the results of these policies was the establishment of the Wikala during the Imamate of al‑Sadiq as a means of supervising the activities of the Imamites and guiding them towards the final aim of the Imams, namely the establishment of a truly Islamic state based entirely upon the shari’a as interpreted and implemented by the Prophet and his Household.

D) The ‘Abbasid authorities were aware of the danger posed by the Shiites and especially by the Imamites. So they tried to turn the attention of the people away from the rights of Ahl al‑Bayt (the People of the House) by fabricating Prophetic traditions which stated that the Imam after the Prophet was al‑'Abbas and not 'Ali.

Simultaneously, they worked to divide the Shiites internally by appointing men from the Jaririyya to certain sensitive posts, so that the Jaririyya could investigate the Imamites and spread propaganda against them. After the failure of this policy, from the time of al-­Ma'mun the ‘Abbasids instituted a new plan which was intended to curtail the revolutionary activities of the Shiites. Part of this plan was to make the Imams their courtiers so that they could watch their every move.

This can be observed in the policy of al‑Ma'mun, who brought al‑Riďa from Medina to Merv and appointed him his heir apparent, keeping him under house arrest. Al‑Ma'mun followed a similar policy with the ninth Imam al‑Jawad. Later the ‘Abbasid caliphs followed al‑Ma'mun's lead in their attitude towards the tenth Imam, al‑Hadi, and his son al‑‘Askari, both of whom were kept under house arrest in Samarra for most of their lives.

It thus became extremely difficult for the Imams to have normal relations with their followers, except their closest associates with whom they held secret meetings.

It seems likely that the house arrest of the later Imams led them to expand the role of the organization, the Wikala, and to entrust the Saf’ir with more authority to supervise the Imamites' activities. From the time of al‑Jawad onwards, the Imam began to guide the activities of his followers through his Saf’ir. The ordinary Imamites found such a situation strange and had to be educated to accept such indirect communication with the Imam.

However the role of the Saf’ir during this period is not as obvious as his later position during the first occultation of the Twelfth Imam, because the Imam's whereabouts were well‑known and his position clear.

It also seems that the continuation of the house arrest encouraged the Imams to find a means which might release them from its restrictions. From the years 245‑250/859‑64 onwards statements related on the authority of al‑Hadi and al‑‘Askari, indicating that an unnamed Twelfth Imam would go into concealment, were circulating amongst the Imamites. Furthermore al‑Hadi and al‑‘Askari ordered their close agents to follow the instructions of ‘Uthman b. Said al­‘Umari and his son Abu Ja’far (i.e. the first and the second safrs).

It appears therefore that outwardly and historically the Imam's first concealment grew from the desire of his fathers to evade the surveillance of the government of the day, so that he could safely perform the duties of the Imama.

E) An attempt has been made in‑this study to prove that the eleventh Imam, al‑‘Askari, left a single male successor, whose name was Muhammad and who was smuggled by his father from Samarra to Medina in 259/873. He was the Twelfth Imam and his concealment began during the years 260‑329/874‑941. This was regarded as his first occultation, during which he continued to carry out his activities without disclosing his identity or his whereabouts, except to his four Saf’irs and certain select followers.

The first occultation was distinguished by the widening of the role of the Wikala. Throughout this period the four safirs directed the Imamites' activities. Their names were ‘Uthman b. Said al‑‘Umari, Abu Ja’far Muhammad b. ‘Uthman, al‑Husayn b. Ruh al­-Nawbakhti and 'Ali b. Muhammad al‑Sammari. Baghdad was the centre of activities for the safir, who had agents in other provinces, beneath whom were many local agents.

A critical study of this period reveals that the main function of the Saf’irs was to perform certain tasks previously undertaken by the Imams so as to save the Imam from the political pressure of the ‘Abbasids, which had been directed toward his predecessors from the time of al‑Ma'mun.

The split amongst the Imamites after the death of al‑ ‘Askari in 260/8741ed the first and the second Saf’irs to concentrate their efforts upon re‑uniting the Imamite ranks by proving the existence of the Twelfth Imam and emphasizing that he was al-Qa’im al‑Mahdi; that is, he who would undertake the elimination of oppressive government by militant means.

While the Imam was in hiding the role of the Saf’ir continued to increase so that by the time of the fourth Saf’ir, his statements began to be regarded as the statements of the Imam himself. It seems that the increased role of the Saf’ir was the result of the instructions of the Imam himself, who wanted his followers to accept the leadership of the jurists until the. moment of his reappearance.

F) On the death of the fourth Saf’ir in 329/941 no further Saf’ir was appointed and all direct communications with the Imam came to an end, which meant the end of the Imamite Wikala. This was also considered the beginning of the second occultation. At this stage the Imamites expected the Imam's reappearance in the near future, and as a result none of the jurists dared to act on behalf of the Imam.

However the prolongation of the occultation led them to attempt to fill the vacuum left by the death of the fourth Saf’ir. They turned their attention to theological matters and became the leaders of the Imamites in this field. Gradually they came to be seen as the hidden Imam's indirect deputies, who were leading the community and instructing in the law during his occultation.

Finally the concealment of the Twelfth Imam seems to have been closely connected with two important phenomena:

Firstly, with the occurrence of the second occultation, most of the Shiite revolts, particularly those of the Zaydite and the Imamites, gradually disappeared.

Secondly, when the Imams were openly living amongst their followers, they suffered along with them from the oppression of the government, which was suspicious of their ambitions. But after the second occultation this oppression all but disappeared, and the Imamite jurists (Fuqaha) began to carry out their activities without encountering the difficult conditions faced by their predecessors.

This encouraged one to put forward the idea that Imams were throughout their lives trying to recover their usurped right, the political leadership of the Islamic state, by means which they believed to be correct and legal, while after the second occultation this task fell upon the Imamites themselves under the leadership of the Fuqaha; a situation which has continued until the present day.

In other words, as long as the Muslims are not ready for such political transformation the rise of the hidden Imam, the expected Mahdi, will be far. During his occultation it is the task of his followers in particular the Fuqaha' to make Muslims ready for this transformation. They should struggle to make them true committed Muslims practicing the shari’a in its true sense in their daily life and in all aspects of society.

The Fuqaha 'should convince the Muslims that their rightful leader is the hidden Imam, the expected Mahdi, who was divinely appointed and that he acquired this title, the Mahdi, because he will be ‘guided' by Allah and will guide men to undertake a spiritual and political transformation of society.

Before the reappearance of the hidden Imam, the Fuqaha’ can assume political authority in order to disseminate the above tasks and to implement the rules of the shari ‘a.

https://www.al-islam.org/occultation-twelfth-imam-historical-background-jassim-m-hussain/conclusion

[Muslim2010]

13 minutes ago, Muslim2010 said:

Conclusion for the thread:

The conclusion of the present work can be summarized as follows:

i) The problem of the nature of the Ghayba of the Twelfth Imam is an old one in the history of Shi'ism and is closely connected with the question of the Imama. From the beginning the Shiites held that the Prophet could not have left his community without a leader to supervise the interpretation of the shari’a and its implementation in society.

For those who may like to see the details about the topic of the thread any further, the following link mentions one of the best book:

The Occultation of the Twelfth Imam (A Historical Background) | Al-Islam.org

@Cool @Ashvazdanghe @layman @ShiaMan14 and others

wasalam

[Cool]

9 hours ago, In Gods Name said:

The question a lot of people have is, why do the deputies seem so engaged with money?

So money is the only matter the deputies engaged with? Seems like you have totally ignored the following post;

On 9/28/2023 at 11:15 PM, Muslim2010 said:

On 9/28/2023 at 11:09 PM, Muslim2010 said:

The Special Deputies of Imam Mahdi (عليه السلام)

 Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation.

 This material briefly offers the biographies of the above-mentioned deputies as well as the reasons for their deputyship.

Expand  

B- Activities of the special deputies' can be studied in some ways.

 Secret Activities

An important point to notice at this period is that not only Imam al-Mahdi (a) was hidden from sights, his representatives were also unknown and carried out their responsibilities without attracting attention. Moreover, keeping away from revolutionary and reformist activities helped Shi'a to face less threats and better manage the situation.

The result of this decision was that Shi'a preserved their presence in the center of Abbasid caliphate and imposed themselves on the Abbasid caliphate and the extremist Sunni people who were influential in Baghdad as an official minority. At this time, the Shi'a center in Baghdad, through their supervision over Shi'a of other places, managed to organize their religious affairs.

 Infiltrating in Caliphate

Special policies taken by Shi'a and especially by deputies in that period and the support of the infallible Imams (a) made some great Shi'a able to enter the Abbasid caliphate and even take responsibility for ministries. Due to the influence of al-Nawbakhti family and Ibn Furat family who were responsible for ministries of Muqtadir al-'Abbasi and supported Shi'a, Husayn b. Ruh al-Nawbakhti was influential in 'Abbasid government and respected by them at the beginning of his deputyship.

 Fighting with Ghulat

In biographies of most Imams (a), one of the most important points of their cultural and political fights was their fight with inside branching of Shi'a, the most important one of which was the issue of Ghulat. Lately, Ghulat's influences grew by the help of some of the children of Imams (a) such as Ja'far b. 'Ali al-Hadi known as Kadhdhab and also some other Shi'a political figures.

Among the Ghulat who emerged in this period were Muhammad b. Nusayr. He established Nusayriyya who spread exaggerating claims at the time of Imam al-Hadi (a) and later.

Al-Shaykh al-Tusi said, "at the time of the second deputy, he [Muhammad b. Nusayr] spread exaggerating beliefs like the beliefs of the previous Ghulat including the Lordship of Imams (a) and the permission of marrying Mahram ones. Abu Ja'far cursed him and kept away from him. His followers were divided to three sects which did not last long."

Muhammad b. 'Ali al-Shalmaghani was among other people who were first considered among Shi'a scholars of jurisprudence and agents of Imams (a). Even with he had a high position, but he was drawn towards Ghuluww [exaggeration] due to his great ambitions and thus greatly focused on the theory of incarnation.

He tried to deceive some of those who worked for him and were from the distinguished family of Banu Bastam and justify Husayn b. Ruh's curses and rejections of him [Muhammad b. 'Ali] saying that because he understood the secrets and disclosed them, so he was cursed by Husayn b. Ruh.

 Removing Doubts About Imam al-Mahdi (a)

One of the important actions of the special deputies was that they removed doubts about the existence of Imam al-Mahdi (a). These efforts were mostly made by the first and second deputies and then until the end of the Minor Occultation, there were discussions about that.

Among the letters now available from Imam al-Mahdi (a), some are about the mentioned issue. Reported by al-Shaykh al-Tusi, an argument broke out between Ibn Abi Ghanam al-Qazwini and a group of Shi'a. He insisted that Imam al-'Askari (a) did not have a child. Inevitably, Shi'a sent letters to Imam al-Mahdi (a) and asked him for an answer to settle the argument.

In reply, a handwritten letter was received from Imam (a) in which he (a) referred to the issue of Imamate and Wilaya and previous Imams (a) and said, "do you think that God has cancelled His religion and cut His connection with people? No, It is not so and it will not be as such until the time of Resurrection.

It continues on talking about the necessity of disappearance and staying hidden from the evil sights of oppressors.

There is another report about a lengthy letter which was received from Imam al-Mahdi (a) after claim of his uncle Ja'far for Imamate after Imam al-Askari (a). In that letter, he (a) briefly reviewed the issue of Imamate, knowledge and infallibility of Imams (a) and mentioned the Ja'far's lack of knowledge about the permissible and impermissible and incapability of distinguishing between truth and falsehood and Muhkam [the evident] and Mutashabih [the ambiguous] and he (a) asks how could Ja'far ever claim for Imamate?

In other letters, Muhammad b. Ibrahim b. Mahziyar's doubt about if his father was one of the agents of Imam al-Askari (a) was removed.

Another letter was the one in which Imam al-Mahdi (a) proved his existence against skeptics and also answered some jurisprudential questions.

Although special deputies insisted over the existence of Imam (a), they asked Shi'a not to insist on finding Imam's (a) whereabouts in order to preserve his security.

 Managing Agents

Main article: Wikala network

The policy of appointing agents to manage different regions and making the connection between Shi'a and Imams (a) was usual since the time of Imam al-Kazim (a). After the beginning of the Occultation, the direct connection between agents and Imam (a) was cut and instead the connection was made through the special deputies Imam (a) had appointed. There is a report which implies that upon the submission of properties and taxes people gave to agents, they received receipts; but no receipt was demanded from the special deputies.

Therefore, when Abu Ja'far announced Husayn b. Ruh as the special deputy, he also ordered that no one asks him for any receipt. There were agents in Ahvaz, Samarra, Egypt, Hijaz, Yemen and some other regions of Iran such as Khurasan, Ray, Qom, etc., about whom there are some stories mentioned in al-Tusi's Kitab al-Ghayba and al-Saduq's Kamal al-din wa tamam al-ni'ma.

 Preserving Concealment of Imam al-Mahdi (a)

From historical reports and narrations, it can be understood that Imam (a) stayed in Iraq, Mecca and Medina for some time and lived in a way that the special deputies could meet him; as even sometimes some companions also could meet him as is reported about Muhammad b. Ahmad al-Qattan. Also, when Abu Tahir Muhammad b. 'Ali b. Bilal doubted the deputyship of Abu Ja'far al-'Amri, Abu Ja'far took him to Imam (a) to hear about Abu Ja'far's deputyship directly from Imam (a) and then in a public announcement he admitted that Imam al-Mahdi (a) had ordered that Shi'a submit their properties to Abu Ja'far.

 Regarding all this, preserving concealment of Imam (a) and his outward features was one of the essential duties of the special deputies. When Husayn b. Ruh al-Nawbakhti was appointed as the deputy of Imam (a), Abu Sahl Isma'il b. 'Ali al-Nawbakhti, a very distinguished Shi'a, lived in Baghdad. Once a person asked Abu Sahl about the reason behind appointment of Husayn b. Ruh and not him [Abu Sahl]. Abu Sahl answered, "The one who has appointed Husayn b. Ruh is wiser than us, since my duty is debating with their enemies. If I knew Imam's (a) place as Abu l-Qasim [Husayn] knows, maybe in the middle of argument I would disclose it to the enemy; while, if Abu l-Qasim has hidden Imam (a) under his cloak, he would never uncover him even if he is sliced to pieces."

Answering Jurisprudential and Ideological Questions

The four deputies mentioned religious questions of Shi'a to Imam al-Mahdi (a) and after they received the answers, delivered them to people. These activities were not limited to religious issues and the deputies participated in debates and discussions to solve scientific and ideological problems of people. The letter of Ishaq b. Ya'qub and also the letter of Muhammad b. Ja'far al-Asadi which contained important religious issues and issues in jurisprudence and also participation of Husayn b. Ruh in scientific and ideological debates shows the activities of deputies in these cases.

You know people still have the same problem with our maraj'ay karam, some of our brothers question why should we pay khums to these scholars? Why these scholars are so engaged with money? 

 

[Cool]

9 hours ago, In Gods Name said:

Tusi says this about the third deputy.

أخبرنا جماعة ، عن أبي الحسن محمد بن أحمد بن داود القمي قال : وجدت بخط أحمد بن إبراهيم النوبختي وإملاء أبي القاسم الحسين بن روح (السفير الثالث) رضي الله عنه على ظهر كتاب فيه جوابات ومسائل أنفذت من قم

Please do not continue to express your ignorance. Please read what else Sheikh Tusi said. Please read his whole book so that you can benefit yourself. 

http://shiaonlinelibrary.com/الكتب/1335_الغيبة-الشيخ-الطوسي-ج-١/الصفحة_394#top

Also read the following book:

http://shiaonlinelibrary.com/الكتب/1338_الاحتجاج-الشيخ-الطبرسي-ج-٢/الصفحة_284#top

 

[In Gods Name]

21 hours ago, Cool said:

So money is the only matter the deputies engaged with? Seems like you have totally ignored the following post;

You know people still have the same problem with our maraj'ay karam, some of our brothers question why should we pay khums to these scholars? Why these scholars are so engaged with money? 

 

Excellent question.

The modern day Shia scholars despite not having direct access to the Imam, have authored books of Fiqh, Tafseer, and theology. I ask you this.

Of the four Safeers, at a time when Kulayni admitted there was mass confusion and so much contradiction in hadith and fiqh. Can you present a single book or work of hadith, fiqh, or theology from any of these four men? At a time when there was mass confusion and it was desperately needed.

There seems to be among their other activities more emphasis on collecting wealth.

I believe in Imam Mahdi and i believe he had these Safeers. But i want some questions resolved.

[In Gods Name]

20 hours ago, Cool said:

Please do not continue to express your ignorance. Please read what else Sheikh Tusi said. Please read his whole book so that you can benefit yourself. 

http://shiaonlinelibrary.com/الكتب/1335_الغيبة-الشيخ-الطوسي-ج-١/الصفحة_394#top

Also read the following book:

http://shiaonlinelibrary.com/الكتب/1338_الاحتجاج-الشيخ-الطبرسي-ج-٢/الصفحة_284#top

 

I never claimed Shaykh Tusi denied any of the deputies. What i said was...the first two safeers used the handwriting of the imam and seal as proof.

Can you bring proof that the third and fourth did the same. If you link something, quote what you think is relevant and translate it for all viewers.

[Muslim2010]

On 9/29/2023 at 3:13 PM, Muslim2010 said:

They were not scholars but chosen to serve the ummah as planned by Imam Mahdi as.

The details for their peculiarity are given in the following link in this thread:

Also the book Alkafi was written by Yaqub AL kulaini in the period of minor occultation.

What do you find a reason that the deputies who were kept hidden even from common people should come Infront and write book etc?

"What do you find a reason that the deputies who were kept hidden even from common people should come Infront and write book etc?"

The confronters are speechless to mention the reply of question asked to verify their false claims.

Edited September 30 by Muslim2010

[Muslim2010]

On 9/29/2023 at 3:40 PM, Muslim2010 said:

Some text from above hadith:

"We only accept the monies sent by you so that you may be purified."

What do you get from the words of Imam  in the light of your understanding of the verses of quran for the responsibilities of the prophet (صلى الله عليه وآله وسلم) and imams from Ahl alabayt (عليه السلام) ?

"As for Muhammad bin Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing"

What is your understanding on these words of Imam from the progeny of the prophet s.a.aw?

“O you who believe! Do not put questions about things, which if declared to you may trouble you…” (5:101) Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck. As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance…”

What is your understanding on the above mentioned words from Imam of Mahdi (عليه السلام)?

"What is your understanding on the above mentioned words from Imam  Al-Mahdi (عليه السلام)?"

The confronters are speechless to give an acceptable or sensible reply to verify their false claims.

Edited September 30 by Muslim2010

[Muslim2010]

On 9/29/2023 at 3:24 PM, In Gods Name said:

I am not a wahhabi. 

Your disguise of being sunni or Wahabi and spreading distorted views under the false claims of shia does not work here for us. 

Edited September 30 by Muslim2010

[Muslim2010]

21 hours ago, Cool said:

Please do not continue to express your ignorance. Please read what else Sheikh Tusi said. Please read his whole book so that you can benefit yourself. 

http://shiaonlinelibrary.com/الكتب/1335_الغيبة-الشيخ-الطوسي-ج-١/الصفحة_394#top

Also read the following book:

http://shiaonlinelibrary.com/الكتب/1338_الاحتجاج-الشيخ-الطبرسي-ج-٢/الصفحة_284#top

The Third Deputy: Abul-Qasim Husayn ibn Ruh Nowbakhti

The third special deputy of Imam Mahdi was Husayn ibn Ruh Nowbakhti. He worked as an agent for the second deputy and in the last few years of his deputyship, Muhammad ibn ‘Uthman appointed him as the head of network of the agents, and he acted as an intermediary between the second deputy and other agents. Husayn ibn Ruh enjoyed a high social status among the Shi‘as in Baghdad. Even high-ranking government officials were considerably under his sway and respected him. Also, the government was not sensitive to him.

 In the lifetime of Muhammad ibn ‘Uthman, Husayn ibn Ruh was chosen as his successor and the third deputy by Imam Mahdi. Muhammad ibn ‘Uthman introduced him to the Shi‘a elites and the 12th Imam’s agents.

 Reasons for Husayn ibn Ruh Nowbakhti’s being deputy of Imam Mahdi

1. According to Muhammad ibn ‘Uthman’s daughter, Umm Kulthum: For many years, Husayn ibn Ruh was the agent of Muhammad ibn ‘Uthman and in charge of his lands. Husayn ibn Ruh used to transmit my father’s secret messages to the Shi‘i leaders and was my father’s close companion. Hence, the Shi’a took Husayn ibn Ruh to their hearts since they knew he was a close companion of my father. In the lifetime of my father, the arrangements for his deputyship were made. Then, on orders of Imam Mahdi, my father introduced him as his successor. There was no disagreement and doubt about his deputyship, and I know no Shi‘a who is doubtful about his deputyship.13

 2. Another reason for his deputyship is the letters sent to him by Imam Mahdi on various topics, including legal issues and answers to the Shi‘as questions, as well as letters in which the 12th Imam condemned some of those who went astray, such as Shalmaghani.

 3. Still another reason is that in the start of Husayn ibn Ruh’s deputyship, the servant of Muhammad ibn ‘Uthman took some belongings of Abu Ja‘far such as his cane, key, and casket to Husayn ibn Ruh, and told him, “Abu Ja‘far told me to deliver these to you after his burial. This casket contains the signets and seals of the holy Imams.”

 Finally, Husayn ibn Ruh, who – for about 20 years – was the deputy of Imam Mahdi from 305 A.H. to 326 A.H., passed away on Sha‘ban 18th 326 A.H. His body was buried in Baghdad in Shurjah Bazaar, and his tomb attracts the Shi’a who seek blessings when they visit it.14

 The Fourth Deputy: Abul-Hasan Ali ibn Muhammad Samuri

The fourth and last special deputy of Imam Mahdi was Abul-Hasan Ali ibn Muhammad Samuri. After the demise of Husayn ibn Ruh, he was appointed as the deputy by Imam Mahdi. As of Sha‘ban 18th 328 A.H., he assumed this responsibility.

 Ali ibn Muhammad Samuri was from a devout Shi‘a family, and was renowned for offering valuable services in the representation organization of the Infallible Imams. Due to his good previous record, reliability, and trustworthiness, he faced no problem in his being accepted as deputy by the Shi’as and agents of the representation network. Representatives and elite Shi‘as recognized him as the true deputy of Imam Mahdi, and they gave the religious taxes to him to be delivered to the Imam. Abul-Hasan Ali ibn Muhammad Samuri did not have much opportunity for his activities. Due to both his short period of deputyship and special political situation, he could not take considerable measures. And if he managed to do so, because of his dissimulating and taking precautions, few of his measures have been passed on to future generations. What stands out in the period of his deputyship is the last letter sent to him by Imam Mahdi.

 The last letter from Imam Mahdi

Imam Mahdi issued his last letter to Ali ibn Muhammad Samuri six days before his demise. In this letter, the 12th Imam predicted the time of his demise and told him not to appoint any other deputy as his successor, because with his death the Minor Occultation would end and the Major Occultation would begin. The letter reads as follows:

 In the Name of Allah, the Beneficent, the Merciful

 O’ Ali ibn Muhamad Samuri! May Allah give you and your companions high rewards! You will die within six days. So prepare yourself, and do not appoint anybody as your successor, since the second occultation has started. Thus, my reappearance will not be realized but with permission of Allah, and after people become heartless and merciless and the earth is replete with oppression. Also, some Shi‘a will claim they have seen me. Whoever claims this before the appearance of Sufyani and the cry from the sky is a slanderous liar.

 There is neither might nor strength but in Allah, the High, the Great.15

 Shaykh Saduq quoted Abu Muhammad, Hasan ibn Ahmad Maktab as saying:

 In the year when Ali ibn Muhamad Samuri passed away, we were in Baghdad, and went to him some days before his demise. He showed us this last letter of Imam Mahdi. We made a copy of it and left him. The predicted day came; we went to Samuri and found him on his deathbed. On the verge of his death, he was asked, “Who is your guardian (wasiyy)?” He answered, “The divine providence will happen by His will.” He then passed away.16

 Analysis of the Imam’s letter

1. Foretelling the day of the last deputy’s demise by Imam Mahdi shows that this letter was really from the 12th Imam.

 2. This letter states the time of the end of the Minor Occultation and the start of Major Occultation.

 3. The reappearance of Imam Mahdi is with Allah, and we do not know when it will happen.

 4. The letter tells us of two indications of Imam Mahdi’s reappearance: the appearance of Sufyani and the cry from the sky.

 Concluding words:

The special deputies of Imam Mahdi lived fruitfully in a time when the Shi’a suffered extreme hardship. Above all, the absence of the Infallible Imam occurred for the first time. On the other hand, Sunnis and followers of the deviant schools of thought took advantage of the absence of an Imam; they leveled false unfair accusations against the Shi‘as, questioned their beliefs, and considered them misled.

 However, it was the special deputies who under the guidance of Imam Mahdi overcame the difficulties, saved the Shi‘as from confusion and disunity, and kept them in the clear path of truth. They were among the most pious, clever, and shrewd people of their time; and due to earning Allah’s satisfaction, they were risen to the high rank of deputyship.

 The Special Deputies of Imam Mahdi (عليه السلام) | The Special Deputies of Imam Mahdi (عليه السلام) | Al-Islam.org

I have also added the above with important statements in bold for the information of those who may like to conceive the truth with open eyes and sensible mind.

wasalam

Edited September 30 by Muslim2010

[In Gods Name]

28 minutes ago, Muslim2010 said:

Your disguise of being sunni or Wahabi and spreading distorted views under the false claims of shia does not work here for us. 

Ali is my Imam and superior to any companion. But i don't agree with everything - i have questions.

[Muslim2010]

35 minutes ago, In Gods Name said:

But i don't agree with everything - i have questions.

Where are the answers as asked many times in this thread regarding your understanding of the hadith about the words of Imam Al-Mahdi (عليه السلام).?

This provides us the answer of your non believing in Imam Mahdi (عليه السلام) thus confirming your disguise.

[Cool]

1 hour ago, In Gods Name said:

Of the four Safeers, at a time when Kulayni admitted there was mass confusion and so much contradiction in hadith and fiqh.

If you read the hadith books, you still find much contradictions there. And obviously those contradictions will produce confusion unless you reach to any scholar (marja karam of today's era) and they guide you and provide an explanation of such contradiction, for instance, there are many ahadith which are the result of taqaiyyah. 

Imagine the time of minor occultation, do you know who was the third deputy? He was a known faqeeh, he not only acted as a messenger between shias and Imam, but also provided logical arguments & answers to many of their doubts. In other words, Imamof our time (ajtf) achieved a lot through these deputies. I can even list Imam's achievements. 

So all those confused shias of that time, who consulted the muhaddithoon or scholars or deputies of Imam (عليه السلام), get their confusion solved and got the answers to their questions and their doubts. 

22 hours ago, Cool said:

Also read the following book:

http://shiaonlinelibrary.com/الكتب/1338_الاحتجاج-الشيخ-الطبرسي-ج-٢/الصفحة_284#top

One of that incident was recorded by al-Tabrisi in above link.

[Cool]

1 hour ago, In Gods Name said:

If you link something, quote what you think is relevant and translate it for all viewers.

Brother! I don't have too much spare time. I would suggest you to buy English translations of the two books referred by me on your other thread, read them and I don't think you will need to question anything.

[In Gods Name]

12 minutes ago, Cool said:

Imagine the time of minor occultation, do you know who was the third deputy? He was a known faqeeh, he not only acted as a messenger between shias and Imam, but also provided logical arguments & answers to many of their doubts. In other words, Imamof our time (ajtf) achieved a lot through these deputies. I can even list Imam's achievements. 

 

And yet, there is not a single scholarly work of hadith, fiqh, tafsir, or theology from a Faqig during the time of mass confusion who had direct contact with the Imam. 

[Muslim2010]

 

The confronters are speechless and failed to mention the reply of questions asked to verify their false claims in this thread.

Edited September 30 by Muslim2010