A. Religious Matters

The first of these Qur’anic confirmations of male-female equality are contained in statements pertaining to such religious matters as the origins of humanity, or to religious obligations and rewards.

1. Origins of Humanity. The Qur’an is devoid of the stories found in the Old Testament which denigrate women. There is no hint that the first woman created by God is a creature of lesser worth than the first male, or that she is a kind of appendage formed from one of his ribs. Instead, male and female are created, we read, min nafsin wahidatin (“from a single soul or self”) to complement each other (Qur’an 4:1; 7:189). Whereas the Torah or Old Testament treats Eve as the temptress of the Garden of Eden, who aids Satan in enticing Adam to disobey God, the Qur’an deals with the pair with perfect equity. Both are equally guilty of sinning; both are equally punished by God with expulsion from the Garden; and both are equally forgiven when they repent.

2. Religious Obligations and Rewards. The Qur’an is not less clear in commanding equality for men and women in its directives regarding religious obligations and rewards. We read:

Lo! Men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere and men who are humble and women who are humble, and men who give aims and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah and women who remember-Allah hath prepared for them forgiveness and a vast reward. (33:35)

B. Ethical Obligations and Rewards

Secondly, the Qur’an reveals to mankind the desired equality of the two sexes by establishing the same ethical obligations and rewards for women and men.

And who so does good works, whether male or female, and he (or she) is a believer, such will enter Paradise and they will not be wronged the dint in a date-stone. (4:124)

Whosoever does right, whether male or female, and is a believer, him verily We shall quicken with good life, and We shall pay them a recompense according to the best of what they do. (16:97)

If Allah subhanahu wa ta’ala had not deemed the two sexes of equal status and value, such explicit statements of their equality in ethical obligations and rewards would not have been made in the Qur’an.

C. Education

Although the more specific commands for the equal rights of women and men to pursue education can be found in the hadith literature, the Qur’an does at least imply the pursuit of knowledge by all Muslims regardless of their sex. For example, it repeatedly commands all readers to read, to recite, to think, to contemplate, as well as to learn from the signs (ayat) of Allah in nature. In fact, the very first revelation to Prophet Muhammad (S) was concerned with knowledge. In a Qur’anic society, there can never be a restriction of this knowledge to one sex. It is the duty of every Muslim and every Muslimah to pursue knowledge throughout life, even if it should lead the seeker to China, we are told. The Prophet (S) even commanded that the slave girls be educated, and he asked Shifa’ bint `Abdillah to instruct his wife Hafsah bint `Umar. Lectures of the Prophet (S) were attended by audiences of both men and women; and by the time of the Prophet’s death, there were many women scholars.

D. Legal Rights

A fourth evidence in the Qur’an for the equality of men and women is its specification of legal rights which are guaranteed for every individual from cradle to grave. Unlike the situation in the West, where until the last century it was impossible for a married woman to hold property on her own, to contract with other persons, or to dispose of her property without the consent of her husband, the Qur’an proclaims the right of every woman to buy and sell, to contract and to earn, and to hold and manage her own money and property. In addition to these rights, the Qur’an grants woman a share in the inheritance of the family (4:7-11), warns against depriving her of that inheritance (4:19), specifies that the dower (mahr) of her marriage should belong to her alone and never be taken by her husband (2:229; 4:19-21,25) unless offered by the woman as a free gift (4:44).

As with any privilege, these rights of women carry corresponding responsibilities. If she commits a civil offence, the Qur’an tells us, woman’s penalty is no less or no more than that of a man in a similar case (5:41; 24:2). If she is wronged or harmed, she is entitled to compensation just like a man.

It is clear that the Qur’an not only recommends, but is even insistent upon, the equality of women and men as an essential characteristic of a Qur’anic society.

The claim of the non-Muslim critics that Islam denigrates women is denied emphatically by the Qur’an. Similarly denied are the arguments of certain Muslims that women are religiously, intellectually and ethically inferior to men, as Jewish and Christian literatures had earlier maintained.

The Prophet used to rest his forehead on the earth (turba) while prostrating.
Saheeh Bukhari, Part 1, p. 97

The Prophet used to do his prostration on Khumrah (Sijdaghah).
(1) Saheeh Bukhari, Part 2, p. 214 & p.243
(2) Jam’a Tirmizee, p.46
(3) Kanzul Ummal, Part 2, p. 12

The Prophet declared that the best spot for prostration was the earth or a thing that grows from the earth.
Kanz-ul-Ummal Part 4. p. 113

“The Prophet said to his wife Umme Salma, “Please fetch the `Khamrah’ (Sajdaghah) from the mosque.” The word Khumrah means a small piece of chatai made from palmleaf on which only the head could be rested when prostrating. lbn-e-Aseer in his Jam’a-ul-Usool has written, “Khumrah is the Sijdagah on which the Shi’as of our time perform their prostration on.”

“I maintain that by this tradition it is `sunnat’ to keep a `sajdagah’. Those who forbid it and call it the way of the `Rafzees’ are wrong. To practice this `sunnat’, I often perform my prostration on a fan made from palmleaf and do not care about the criticism of the ignorant. We are concerned only with the `sunnat’ of the Prophet, no matter whether they call it the way of the `Rafzees’ or `Kharijees’. Let them rave about it.”

Sunni `Alim Maulana Vahidul Zamankhan
Anwar-ul-Laghat, Chap. 7, p. 118

In Sura 33 (Ahzab) V.33 there is further elaboration of the Ahlulbayt and their status.

This state of purity, which distinguished Hadhrat Muhammad (a.s.) and his family (Ahlulbayt) from the common Muslims, agreed with the elevated ranks of the families of the earlier Prophets, but this elevation was not unconditional, they had to be rightly guided to achieve that status. This guidance was confirmed by the following verses, Verse 33 goes like this:

“God desires only to remove any impurities from you, o’people of the House (Ahlulbayt) and to purify you completely.”

Who are the people of the House (Ahlulbayt)? The pronoun referring to them is in the masculine plural, while the preceding part of the verse is in the feminine plural. This change in gender has evidently pointed the finger to the Five people of the mantle (Ahl Al-Kisa) i.e. Muhammad-Ali-Fatima-Hasan-Husain. For this Verse was revealed when the Prophet (saw) was in the house of his daughter Fatima under a Kisa. She is the narrator of this Tradition. When these Five persons were under the Kisa she used a sentence “Fa Lamma Aktamalna” And when we were complete (Under the Kisa). She did not use the word Ajtam’ana, i.e. when were all gathered or assembled together for it would show the possibility of addition or subtraction from the Five. The word `Aktamalna‘ clarified the position that these Five had completed the assembly without further additions.

Tabari in his commentary and Imam Fakhruddin Raazi in his Tafseer-e-Kabir in their commentaries on this verse support this interpretation and the names of Five people with the exclusion of the wives of the Prophet.

The Ahlulbayt of Muhammad (saw) meant, as was consistent with the general usage of the term at the time, primarily his blood relations, the same people who were also forbidden to receive alms ( Sadaqah) in order that their state of purity not be soiled or questioned. This also elevates them to the status of infallible (Masoom), that is, free of mistakes in all avenues of life.

To further confirm the names of these Five persons, in Sura III,V.61, the Verse of Mubahela clarifies this position in front of the large audience of Muslims as well as Christians.. This Verse goes like this:

” If one disputes with you in this matter (concerning Jesus) after the knowledge which has come to you, come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us swear an oath and place the curse of God on those who lie.”

And the personalities Muhammad (saw) took with him were the same Five people of the Kisa.

He himself as Prophet of Allah, his Daughter Fatima (saw) as the women of the family, his two grand sons as the sons and his cousin Ali (a.s.) as the “Self” of the Prophet.

When the Bishop of Najran saw these faces he realised the truth of the Prophet and refrained from verbal confrontation of curse on those who lie. Qur’an’s logic plays a great part in understanding what Allah wanted us to know and what to do when matters are under dispute or subject to various interpretations. Sura III V.31 tells us,

” Say (O’ Muhammad) if you love Allah, then follow me; Allah will love you and forgive your sins.”

In this Verse, the Prophet is introduced as an exemplar to whose behaviour and morality people should conform their own behaviour and morality, and whom they should take as their precedent. This in itself is a proof of the Prophet’s immunity from sin and error, because, if it were possible for sin and error to proceed from him, there would be no purpose in God, introducing him as a leader and a precedent.

This position then after the Prophet, passed to the Household (Ahlulbayt) and according to a Hadith, which many Sunni and Shi’ah scholars have narrated in their books on the life of the Prophet, in histories and in their own books on Hadith from nearly thirty companions of the Prophet. The Prophet chose his Household (Ahlulbayt) for the leadership and Imamate. He said,

” I leave among you two precious things: the Book of Allah and my Ahlulbayt. These two will not be separated until they encounter me at the pool of Kawther (in paradise). Do not run ahead of them, for you will be ruined, do not neglect them, for you will be ruined and do not seek to instruct them for they are wiser than you.”

Looking at the above Verses of the Holy Book, let there be no doubt in the minds of any readers, believers or non believers, that the Prophet on orders of the Qur’an was a Masoom and so were his Ahlulbayt.

1. Linguistic Meaning: This is the general meaning in Arabic usage, implying absolute submission, surrender and obedience that is obeying the injunctions of the ruler without objection. Before Islam came as a formal religion . The word was used to denote the above meaning, without attaching to it any ideological or conventional context.

2. Idiomatic Meaning: The Holy Qur’an defines Islam as the Message of Prophet Mohammed (saw). Although Islam was the theme of all preceding divine messages, the word was chosen as a particular title denoting the Almighty’s final revelation to mankind. In fact the Qur’an transformed the word “Islam” from its linguistic meaning to the idiomatic meaning. Still there remains the common implication in both usages- the linguistic and the idiomatic – that is submission and obedience, since Islam is the religion of voluntary submission to Allah’s Will, the obeying of His commands and surrendering to His Will without the least objection .

Thus, the religion which Mohammed (saw) brought to humanity was called “Islam”. It has since been used as a proper title for the Message preached by the Seal of Messengers and the word acquired has particular religious, legislative and devotional implications. Formerly the world did not enjoy these dimensions being void of any religious context except that denoting mere submission, obedience and surrender in the hitherto obscure language, spoken by an insignificant desert people.

WHO IS A MUSLIM ?

Whoever utters the two testimonies Shahadatayn that is to say: “Ashhadu an la ilaha il-lallah wa ashhadu an-an Muhammadan Rasulullah” which means “I bear witness that there is no god save Allah, and I bear witness that Mohammed is the Messenger of Allah”, is Muslim.

Those who are born to Muslim parents are regarded Muslims by birth, disregarding whether or not he/she is a faithful believer, is Muslim.

Starting from this general definition of the Muslim, we may divide the belief of a Muslim with respect to one’s connection with Islam, as follows :

A – The Faith : This is the belief which is based on complete rational and intuitive understanding and conviction, embodied in adherence to, and application of, the decisions and the teaching of the religion in daily life. This degree of belief and adherence is called “faith”, and the Muslim who attains to this high degree of connection with Allah and of adherence to His laws is called “faithful” .

Thus, faith is a degree higher than mere “submission”, because it is true belief accompanied by complete adherence to, and application of, all the decisions of Islam, including devotions, rites, laws, systems, morals, concepts, commandments, teachings, etc.

The Qur’an distinguishes between these two different degrees of belief – that of being a Muslim and that of being a called Mu’min the faithful. It denounces those who pretend by proclamation to be Muslims, claiming to be of the believers.

Allah the exalted says :

“The Bedouin Arabs said: We believe. Say ( unto them, O Mohammed ) you believe not, but rather say : `We submit‘, for the faith has not yet entered your hearts. Yet, if you obey Allah and His Messenger, He will not withhold from you aught (of the reward) your deeds. Surely Allah is All-forgiving All-merciful. The (true) believers are those who believe in Allah and His messenger and afterward doubt not, and who strive with their wealth and their selves for the cause of Allah. These are the truthful ones.

Holy Qur’an (49:14-15 )

Ultimately, one’s Islam, will not be true unless it reaches the stage of faith and complete responsiveness to the Will of Allah , the stage which has been pointed out by the verse describing Abraham’s Islam towards Allah, the Exalted :

“When his Lord said to him: ‘submit’! he said: I have submitted to the Lord of the worlds’. And Abraham enjoined on faith to his sons, and (so did ) Jacob, (saying) : My children, Allah has chosen for you the faith : so die not unless you are Muslims’”.

Holy Qur’an ( 2: 131-132 )

This is the true Islam as described by the Glorious Qur’an. It represents the highest degree of faith and commitment, detailing the believer’s intellectual and psychological maturity, and describing the response of his conduct and will. This is the Islam which brings about for humanity the good of both this world and the hereafter, and personifies the aims of the message of the Messenger, who said : “… I have brought you the good of the world and the hereafter”.

B – The Ostensible : This is weak and formal submission which has no firm basis in the human soul. It does not have any effect on daily conduct, is not integrated with practical life and does not govern man’s social relations and activities. It is a purely superficial attachment to Islam, rebellious undertaking which has no roots.

This false pretence is dangerous to the society and to the Islamic religion. It is a danger sign foretelling destruction and deviation, because it is the first step on the road to a relapse into the abyss of ignorance.

Pretended submission does not make its adherent fit for, or worthy of, being a true follower of faith. It does not enable him to attain to the true degree of Islam, called for by the religion of the Master of Messengers, Mohammed (saw) which formulates the real nature of man and his goals in life, according to the laws of Allah and the path of the right religion.

If a man does not attain to this stage of Islam, there arises a gap between his ideology and practical conduct, and subsequently a great divide rises between him and Islam as a belief and religion, and as a cultural way of life. Such a man remains far from being Muslim, except in outward appearance. He is, however, regarded as subject to the Islamic rules, and is treated as Muslim .

In studying this group of Muslims, we must distinguish between two sorts which, though they come under one general heading of “Muslim”, yet they cannot be described as “believers”.

These are :
1. The Hypocrites : is the outwardly manifests Islam, which inwardly he is a disbeliever. A hypocrite is professing Muslim on whom the rules of Islam are applicable, and who is treated as a Muslim, disregarding the belief which he cherishes in himself.

2. The Corrupt : This is the one who believes in Islam in his heart, but does not apply it to his life and does not observe its obligations.

The difference between the two is vast. As regarding the hypocrite, the difference is ideological, which is in fact, is equal to plain disbelief, as the Qur’an says : “Have you not seen those who are hypocrites (who) say to their brothers who disbelieve among the followers of the Scripture : If you are driven out, we surely will go out with you, and we will never obey anyone against you, and if you are attacked we surely will help you. And Allah bears witness that they verily are liars.” Holy Qur’an (59:11)

As to the corrupt, the Qur’an does not treat him in this way, as the difference, in this case, is that which concerns conduct. This corruption does not stand on an equal footing with hypocrisy in its quality and effect, if we take into consideration the inward and the heartfelt conviction.

C – The Scheme of the Study : Islam, in its entirety, is a complete unity of thought, legislation and guidance. By understanding it you gain a general intellectual clarity, and by comprehending it you are encouraged to make real advances in the area of human culture.

A rich businessman says, `I was travelling for Hajj and had 3000 dinars and gold and silver ornaments with me. I had tied them up in a bag attached to my cummerbund. But I dropped this bag when I went to answer the call of nature. I had proceeded many miles further, when I realized my bag was missing. I had a lot of wealth. So I did not find it imperative to go back and look for my money and nor was it possible to return.

When I came back to my native place one calamity upon other befell me. Gradually all my wealth disappeared. My respect began to change into shame. Due to embarrassment before the friends, and gossip of the enemies, and further destitution I was compelled to leave my native village.

During this journey I spent a night in a hamlet. At this time, all the money I had was one-sixth of a silver coin. It was a dark, rainy night. I took my wife to a cheap hostel for the night. All of a sudden my wife began to have labour pains and a child was born. My wife said that she needed something to eat, otherwise she may starve to death. I took the small silver coin and knocked at the door of a vegetable seller. After repeated requests he opened the door. I explained to him my circumstances and gave him the coin. He brought some curd and ghee in an earthen bowl. As I turned back and walked a few paces, I slipped and the earthen bowl dropped from my hands and broke. I was struck with grief and could not control myself. I began to slap my face and yelled loudly.

The window of a nearby house opened and someone enquired as to who I was and why was I creating a din and disturbing the neighbourhood. I explained my circumstances in brief and added that I, my wife and the child were starving of hunger, and this misfortune has befallen me. The man asked, “Is your hue and cry only for a piece of silver.” `No’, I said, “I had never been so miserly.” Then I told him about the year when I had lost my bag of 3000 dinars and ornaments. He asked me if there were any distinguishing marks on my moneybag. I thought he was trying to fool me, so I protested. But he insisted and I told him. Then he called me in his house and sent his slave to get my wife and child. The slave returned with my wife and child, and our host put us up for the night. In the morning he gave some dinars and said that till my wife recovers, we must stay in his house. Ten days passed in this manner. Everyday he used to give us some dinars. Then one day he asked me about my profession. When I told him that I was an expert trader, he gave me some money and told me to start a business.

After conducting the business for some months, I offered him his share of the profits. He went into the other room and returned with the moneybag which I had lost years ago. I was overjoyed to see it and became unconscious due to the excitement. I thanked Allah and returned to my native village. Gradually my economic conditions began to change and once more I was a rich man.

” It may be that you dislike a thing while it is good for you, maybe that you love a thing while it is evil for you.”

(Surah Baqarah 2:216).

(extract from the book “Greater Sins” by Shaheed DastGhaib)

2554. * If a person does not allow the people to benefit from a mosque, a school, a bridge and other places which have been constructed for the use of the public, he usurps their right. Similar is the case of a person who reserves a place in the mosque for himself and does not allow any other person to use it. And also one who drives that person out from that place commits a sin.

2557.* If a person usurps a property, he should return it to its owner, and if it is lost he should compensate him for it.

2558. If some benefit accrues from a thing which has been usurped, for example, if a lamb is born of a sheep which has been usurped, it belongs to the owner. Moreover, if, for example, a person has usurped a house, he should pay its rent even if he does not occupy it.

2559. * If a person usurps something belonging to a child or an insane person, he should return it to his guardian, and if it has been lost he should replace it.

2563. * If a person changes a usurped thing into something better than before, for example, if he makes an earring from the gold usurped by him, and the owner asks him to give it to him in the same (i.e. changed) form, he should give it to him in that form. He cannot claim any charges from the owner for his labour. Similarly, he has no right to give him the thing in its original form without his permission, and if he gives the thing in its original form without his permission, or changes it into another shape, it is not known whether he will be responsible for the difference in the value.

2564. If a person changes the thing usurped by him in such way that it becomes better than its original form, but its owner asks him to change it back to its original condition, it will be obligatory on him to do so. And if due to the change, its value decreases, he should pay the difference in the value to the owner. Therefore, if he makes an earring from the gold usurped by him and its owner asks him to change it back to its original shape, and if after melting it, its value becomes less than what is originally was before making the earring, he should pay the difference.

2565. If a person usurps a piece of land and cultivates or plants trees on it, the crop and the trees and their fruits are his own property, and if the owner of the land is not agreeable to the crops and the trees remaining on his land, the person who has usurped the land, should pull them out immediately even if he may suffer loss for that. Also, he should pay rent to the owner of the land for the period the crop and the trees remained on his land, and should also make up for the damage done to the land, like, he should fill up the holes from which the trees are pulled out. And if the value of land decreases because of that, he should compensate. Moreover, he cannot compel the owner of the land to sell it or lease it out to him, nor can the owner of the land compel him to sell the trees or crops to him.

2571. If one of the conditions of transaction is not present at the time of sale; for example, if a thing which should be purchased and sold by weight is sold without being weighed, the contract is void. And if the seller and the buyer accept the deal irrespective of the mode of transaction, there is no harm in it. Otherwise, the things taken by them from each other will be treated as usurped property and should be returned to each other. And if the property of each of them perishes while in the custody of the other, he should pay compensation for it regardless of whether or not he knows that the transaction was void.

2572. * If a person takes some thing from a seller so that he may see and check it, or may keep it with him for sometime so that he may purchase it, if he likes it, and if that property perishes, he should pay compensation for it to its owner.

As the Muslims approached Makka, the infidels of Makka did not like this and stopped the Muslims entering Makka. Seeing them bent on aggression, the Messenger of Allah agreed to a treaty with the Makkans. It was wisely drafted by Imam Ali (A.S.), the terms outwardly looked humiliating to Muslims that if a Muslim was taken captive by the infidels he will not be returned but if an infidel comes to the hands of the Muslims he will be released immediately.

When the Holy Prophet signed the treaty, Umar Ibne Khattab disliked it so much that he uttered the words,” I have never doubted about the Prophethood of Hadhrat Muhammad (saw) this much as I did today.” He questioned the Holy Prophet about this humiliating agreement to which the Holy Prophet replied, “I am the Messenger of Allah and all my acts are on the orders from Allah.”

But it is evident that this deviation from the path of the Holy Prophet was later to become an acceptable norm rather then an off the cuff event. Later you will see how this misconceived habit of contradicting the infallible Holy Prophet of Islam created divisions within the religion itself. Those who followed Ali as the follower of the Sunnah of the Holy Prophet became the partisan of Ali, others followed Umar ibn Khattab.

(see Saheeh Bukhari, Kitab-al-Kholafa)

Peace. Abuesneinah Jr.

This is the theory of matter and anti-matter. The difference between matter and anti-matter is that in matter the electrons are negatively charged and protons are positively charged. But in anti-matter, the electrons are positively charged and protons are negatively charged. Scientists have concluded that if one kilogram of matter collides with one kilogram of anti-matter, so much energy will be released that the whole world will be destroyed.

Professor Alfven is of the opinion that there is no other source in the universe, which can generate so much energy as quasars, except explosion of matter with anti-matter.

Just as uranium was used for exploding an atomic bomb, helium would be used for exploding matter with anti-matter. Russian scientists have already obtained anti-matter of helium.

Mu’tadid, one of the tyrant ‘Abbasid caliphs who ruled from 279 to 289 A.H., decided all at once to destroy the entire family of al ‘Askari when he heard that more than twenty years had passed since the birth of the son of Imam Hasan al-’Askari (a.s.), and that he was still living in spite of the attempts of the preceding caliph to kill him. One of Mu’tadid’s officers said: “Mu’tadid has ordered me and two other persons, each of us to mount a horse and to proceed to Samarra’ in full speed without even stopping for prayer. He gave us the address of (Imam) al-’Askari and instructed us to enter his house without his permission and to bring him the head of whoever we find there.” As a matter of fact, they were unaware that the same power which had protected the Imam from the former caliphs would give him protection from his evil, because:

“Allah disdains (nothing) save that He shall perfect His light, however much the disbelievers are averse” (IX 32).

Indeed what an immature thought and foolish act it was! If the Divine Will bears on some matter, can a person revolt against it and combat it? Is it possible that definite Divine Promises may not be compiled with? Or is it possible that the reins of oppressive imposters who fight against the Divine decree will not cut? Is it not more amazing that Peerless, Almighty Allah has shown His power many times before, so that after that all men should know that if He wishes to give His chosen servant government and sovereignty and to destroy infidelity and irreligiousness through him, then there is no one who can disrupt His rule? Fortunately, this sensational story is mentioned in the Holy Qur’an.

Pharaoh, the great emperor of Egypt, who had great power and pride, claimed the divinity for himself. He determined to Kill all the youths and boy children of Bani Isra’il as a result of what he had heard about a son being born who would destroy his empire and divinity. He shed the blood of innocents, and banished many persons to unknown regions; but see how Almighty Allah restored His Prophet and how the Divine Will worked to protect the life of Musa(a.s.), and destroy Pharaoh:

“And We revealed to the mother of Musa, saying, “Give him suck; and if you fear for him, launch him on the river; and fear not, nor grieve; for We will return him to you and make him one of the Messengers.” And took him up Pharaoh’s people, that he might be to them an enemy and a (cause of their) grief, (for) verily Pharaoh and Haman and their hosts were sinners …So We did restore him to his mother that her age might be refreshed and that she might not grieve, and that she might know that the promise of Allah is (always) true, but most of them know not”. (XXVIII 7-13)

Yes, Allah will protect His Proof (Hujjah) and will fulfil His promises and glad tidings because His decision is based on its execution, although most people do not know it. Would Allah wish to save the life of Prophet Musa (a.s.), who was only a messenger to a certain nation and tribe, and yield the Imam of the Age (Imam-e-Zamana) into the hands of Mu’tamid and Mu’tadid?

Would Allah protect the life of Musa (a.s.) while he was in the middle of the roaring waves of a river, and give no security to the Imam of the Age who was in the house of his father, Imam Hasan al-’Askari (a.s.)? Would the Sustaining Allah of the Prophet Ibrahim (a.s.),protect Ibrahim (a.s.), in the middle of the flaming fire, but allow the Last Pearl of the Prophet’s progeny to be a victim of the lust and anger of the ‘Abbaside caliphs?

At dawn, on the middle day of Sha’ban in the year 255 A.H., Imam Hasan al Askari (a.s.), beheld the heavenly, shinning face of his son who was to fulfil all Divine promises and glad tidings. Not more than three days had passed after his birth when the Eleventh Imam took the holy child to his companions and told them: “After me this will be your master of authority and my successor, and he is the ‘Support ‘ (al-Qa’im) for whose appearance all people will wait; when the earth is full of injustice and tyranny, he will fill it with peace and justice.”

Read carefully these words of Shaykh Mufid,

“Imam Hasan al-’Askari, peace be on him, prepared a true Government for his fruitful son. He kept secret the birth of his son and other related matters, because His Eminence was living in a difficult time when the caliphs were intensively searching for his son and were keeping a close eye on the affairs of Imam al-’Askari. This is because the Shi’ite Imamiyyah belief about the Imam al Mahdi (a.s.), had become so current they were waiting for His Eminence. Hence, Imam Hasan al-’Askari (a.s.), did not show his, and, therefore, the enemies could not recognize Imam al-Mahdi, (a.s.), after the demise of His Eminence (father).

Although the affairs of Imam al-Mahdi (a.s.), were unknown to his enemies and opponents, the sincere Shi’ites gathered the news of this important event. Some of them were informed by Imam al-’Askari (a.s.), through a letter. One of the sincere Shi’ites, Ahmad ibn Is’haq, received a letter from the Imam written in his own hand writing, saying: “A son is born to me. Therefore, keep secret the news of it from people and inform only his near relatives and particular friends.” Some of the Shi’ites used to pay private visits to Imam al-’Askari (a.s.), who would take them into the presence of the Twelfth Imam al-Mahdi (a.s.), who would guide them. Abu ‘Umari and Ahwazi reported: “Abu Muhammad (Imam Hasan al-’Askari) showed me his son (the Twelfth Imam) and told me, ‘This is your Master (Sahib).” Some other Shi’ites used to visit Imam al-’Askari(a.s.), in a group, and if the Imam trusted in them that they would faithfully keep their visit secret, he would show them his beloved son.

Yes, in this manner was the Imam of the Age (Imam-e- Zamana) born and kept hidden from the reach of strangers. On some occasions only were virtuous Shi’ites allowed to see him, until the year 260 A.H, when the Eleventh Imam expired, and by Divine decree the office of Divine Leadership (Imamate) was vested in the Master of the Authority (Sahibu’l-Amr).