Questions & Answers
Cognition about God’s Caliph on earth; Signs of advent of Mahdi and seditions in end times
|Author:||Ali Montazar al-Mahdi||Date:||07/03/2015|
I have been studying about the signs of advent of Mahdi may God hasten his reappearance for several years and I am following your movement in the area for quite some time and I have read the book of his honor Mansoor Hashemi Khorasani completely and I have also seen the contents opposing him and have attained this conclusion that he is in line with the truth without any doubt and he is the owner of the black flags of Khorasani, whether he considers himself that vary person or not. But there are some doubts in me which prevent me from joining him and I humbly request you to please answer these doubts.
First, it has been said in a narration that Khorasani and Yamani and Sufyani will rise in the same day and the same month and the same year and among them, Yamani is more deserving to be responded to; because he invites toward Imam Mahdi. This narration has caused me and some other people to be confused; because on one hand, these three people have not risen in the same day and on the other hand, no one practically invites toward Imam Mahdi as much as Mansoor Hashemi Khorasani does and the others compared to him, invite toward themselves and this has become a sedition to the waiters.
Second, some of the followers of Ahmad al-Hassan Yamani claim that they have seen his rightfulness in their dreams, while if he is in line with the truth then Mansoor Hashemi Khorasani is in line with the falsehood; because he does not acknowledge him. I am in contact with some of them. They have no reason for Mansoor Hashemi Khorasani being in line with the falsehood except his opposition to Ahmad al-Hassan! Although they have very weak criticisms but the principle of their denial is that he has considered Ahmad al-Hassan to be in illusion. I think if he had not taken any stand against Ahmad al-Hassan, they would have acknowledged him; because his other stands have no problems and are undeniable. Of course I admit that they have some envy, because Mansoor Hashemi Khorasani’s level of knowledge is very higher than Ahmad al-Hassan’s level of knowledge, to the extent that it is absolutely not comparable and this has made them envious, however I think the main reason for their opposition is the denial of Ahmad al-Hassan by Mansoor Hashemi Khorasani. I wish his honor had compromised more with these people and had not rejected them, because most of them are good people and they follow Ahmad al-Hassan because of the dreams they have seen. In my opinion, although it may not be right, the repulsion of his honor is more than his attraction; because he speaks very sharply and this has caused many people to disperse from around him.
Third, his honor Mansoor Hashemi Khorasani has put «البیعة لله» his slogan, while Ahmad al-Hassan who is not confirmed by him, has the same slogan and this has become a doubt for some of the people.
Please give enough explanations about these ambiguities to guide his Excellency Mahdi’s waiters and make them insightful Insha’Allah; especially considering that negative propagandas against you are increasing.
|Answer to question:||5||Date:||07/03/2015|
Please pay attention to the following explanations:
Firstly, cognition of truth is based on certainty in Islam; because conjecture is not enough in it; as God has said: «إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ۚ» (Yunus/ 36); “Undoubtedly, conjecture does not reveal anything from the truth” and by this description, a cognition which is based on conjectural and illusory basics is misguidance; like the cognition about priority of a person to be responded to, by a solitary (Wahid) narration; because solitary (Wahid) narrations are useful for conjecture and conjecture is not proof in Islam and its lack of proof is accepted by consensus; because those who believe in authority of conjecture in practical rules, admit the necessity of certainty in theoretical beliefs and in this way, believing in the priority of someone to be responded to based on a solitary (Wahid) narration is contrary to the consensus of Muslims and due to its opposition with the book of God, it is a darkness upon another darkness; as God has said: «ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا ۗ وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ» (Noor/ 40); “darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light - for him there is no light”! It is hereby understood that believing in the priority of “Yamani” to be responded to by referring to the solitary (Wahid) narration you mentioned is an unfounded and deviated belief.
Secondly, the narration about the priority of Yamani over Khorasani to be responded to, regardless of the fact that it is a solitary (Wahid) and uncertain narration, is a fictitious and fake narration; because its only narrator is a man known as “Hasan Ibn Ali Ibn Abi Hamza al-bata’ini” (look at: Nu'mani, al-Ghayba, page 262) and he is an accursed and evil liar who is renowned for his enmity with some of the Imams of Ahl al-Bayt (look at: Rijāl Ibn al-Ghadāʿirī, page 51; Rijal al-Najāshi, page 36; Tousi, Ikhtīyār maʿrifat al-rijāl, volume 2, page 827; Bahr al-Olum, Fawā’id al-Rijāliah, volume 3, page 50). Although a part of his narration has come in another Solitary (Wahid) and uncertain narration (look at: Mofid al-Irshād, volume 2, page 375; Tousi, al-Ghayba, page 446), but it is also a weak and Mursal narration and by this description, believing in his narration’s content is not compatible with any of knowledge-based and intellectual standards, rather due to its incompatibility with the book of God and consensus of Muslims, is a darkness upon another darkness upon another darkness.
Thirdly, the narration about the priority of Yamani over Khorasani to be responded to, regardless of the fact that it is a fictitious and fake narration, is in obvious conflict with the famous and Mutawatir narrations which, with a strange and amazing emphasis, have considered responding to Khorasani is obligatory upon every Muslim and have informed about the necessity of rushing toward him even by crawling on snow (حبواً علی الثّلج). These narrations, which Imams of Hadith have brought in their Sunans and Musnads with correct and numerous ways and documents in the first and second centuries after Hijra, have emphasized on the necessity of pledging allegiance to Khorasani, to the extent that no match can be found for it in Islam; as for instance, it has been said in a narration: «إذا سمعت الرايات السّود مقبلة من خراسان فكنت في صندوق مقفل عليك فاكسر ذلك القفل و ذلك الصّندوق حتّى تُقتل تحتها، فإن لم تستطع فتدحرج حتّى تُقتل تحتها» (Muttaqi al-Hindi, Kanz al-‘Ummāl, volume 11, page 278); it means: “if you heard about the black flags coming from Khorasan and you were in a box that is locked, upon you is to break that lock and that box until you get killed under them and if you are not able to, roll until you get killed under them”! It is clear that no emphasis higher than this is imaginable for the necessity of responding to someone and by the given description, those who turn a blind eye to these mutawatir, famous and emphatic narrations about the necessity of responding to “Khorasani” and accept a solitary (Wahid), fictitious and unknown narration about the necessity of responding to “Yamani”, have lost their minds, rather have waged war against God and His Prophet! There is no doubt that God and His Prophet do not command to respond to two persons at a same time; because such an order cannot be obeyed and it leads to Muslims’ disagreement and by this description, the necessity of responding to “Yamani” after the emergence of Khorasani’s black flags is not possible and believing in it is attributing lie to God and His Prophet and inevitably it is a darkness upon the three previous darknesses.
Fourthly, it has not been said in any correct and valid narration that responding to a man known as “Yamani” is obligatory upon Muslims; rather it has not been said in any correct and valid narration that a man known as “Yamani” is a righteous man and one of the people of the truth! Because all of the correct and valid narrations have confined to only mention him among the signs of Mahdi’s advent and with this description, the person who calls himself “Yamani”, even if he tells the truth, should not expect Muslims to respond to him; because responding to “Yamani” is not obligatory upon Muslims; regardless of the fact that it has not been said in any narration, though weak and fictitious, that “Yamani” emerges from Iraq, rather it has been explicitly said he emerges from “Yemen” (look at: Ibn Babawayh, Kamāl al-dīn, page 328; Ibn Ṭāwūs, Falāh al-Sā’il, page 170); as it has not been said in any narration, though weak and fictitious, that he is Mahdi’s son or his emissary or his minister or his executor or the Imam of Muslims and the summation of these claims is nothing but insistence on attributing lie to God and His Prophet! It is hereby understood the responders to Ahmad al-Hassan al-Basri entitled “Yamani” are in a darkness upon another darkness upon another darkness upon another darkness upon another darkness and they do not benefit from the light beyond these obstacles of darkness; to the extent that when they put out their hands, they can hardly see it and he to whom God has not granted light, for him there is no light and by the given description, it is obligatory upon them to come out from their darknesses and return toward the light as soon as possible; because if they do not repent as soon as possible and do not give up their illusions, then their punishment by Mahdi will be certain and no excuse or pleading will be accepted for them.
Fifthly, regardless of all narrations and regardless of who is “Khorasani” and who is “Yamani”, what is a visual and obvious reality is the invitation of Mansoor Hashemi Khorasani toward Mahdi and the invitation of Ahmad al-Hassan al-Basri toward himself; because Mansoor Hashemi Khorasani does not consider himself the Imam of Muslims and does not call himself Mahdi’s deputy or emissary and does not mention himself by the epithets and titles of God’s caliphs and does not take allegiance from anyone for himself and prepares the grounds for Mahdi’s advent practically and teaches the purest and the most certain Islamic knowledge, while Ahmad al-Hassan al-Basri considers himself the Imam of Muslims and calls himself Mahdi’s deputy and emissary and mentions himself by the epithets and titles of God’s caliphs and takes allegiance from Muslims for himself and does not promulgate anything but exaggeration about himself and superstitions about Islam and with this description, a narration which considers the invitation of such a Yamani toward Mahdi and the invitation of such a Khorasani toward non-Mahdi is a sheer lie and stubbornness against the tangible and it deserves to be thrown at the wall; because it is normal that the wise people cannot leave a thing which they see by their eyes and hear by their ears and touch by their hands for a solitary (Wahid), fictitious and unknown narration and contravene certainties and visuals by conjectures and illusions and people who can do so are fools.
Sixthly, dreaming about the truthfulness of someone as long as it does not come with seeing his truthfulness in wakefulness, is not enough; because on one hand dream has a conjectural originality and on the other hand, it has a conjectural indication, while conjecture upon conjecture is a darkness upon darkness. Given that on one hand the correctness of dream, in the meaning of its issuance by God without any interference by Satan or its viewer’s temperament, is not certain unless an infallible person sees it and on the other hand, its indication in the meaning of interpreting it without any error and mistake, is not certain unless an infallible person says its true meaning and with this description, uncertainty upon uncertainty is darkness upon darkness which is interpreted as deviation, as Shaykh Saleh Sabziwari has mentioned an instructive anecdote in his explanation on the honorable book “Return to Islam” and has said:
“You see how misguided and miserable people defend the non-God sovereignty, while non-God sovereignty cannot be defended by any justification; or fool and deviant people who defend a liar and prater claimant with such intense feelings and emotions, while his claim is not rationally provable! And when you give them advice, their only response to you is insult, slander, and irrelevant words; for example, they say you are fools who do not understand! Or you are connected to this and that and you have ill will! Or do not have occult vision and experience! I quote a personal example which can be considered as a lesson. I was talking to a young man who was a disciple of one of the false claimants, Ahmed al-Hassan Basri, and I told him: Based on what reasoning you see this man as your Imam and you put him at the same level with God’s Caliph and pledge allegiance to him and pour your wealth and life and family toward him and fight with his enemies and become friends with his friends? He replied: because of a narration! I said: this narration, which has become the basis of all your and your friends’ beliefs and deeds, is a single narration on one hand and its narrators are unknown, and yet it hardly ever leads to conjecture and on the other hand, it is not consistently applicable to this man and is not certainly related to him and with this description, your beliefs and deeds are based on conjecture over conjecture, while conjecture over conjecture, is darkness over darkness; because conjecture is not proof in Islam! What answer do you think he gave me?! He said: This narrative and its relation to this man is definite, because I have dreamed! I said: So this is worse; because you added the third conjecture to your previous two conjectures, and now it became darkness over darkness over darkness! Given that dream interpretation is not definitive and is conjectural, unless it is done by a sinless person; such as the dream that Abraham saw and interpreted himself, and the dream that Joseph saw, and was interpreted by Jacob, and the dream that the Prophet saw and was interpreted by God, not a dream that Shamsi saw and Soghra interpreted!! I saw that he became silent and was not saying anything! I said: Now, how do you want to invite people to your belief and deed?! With your dream?! What answer do you think he gave me?! He said: this is their own problem! People also have a duty to dream!! I realized that this young man is a fool and does not understand what he says; so I did not say anything else and just prayed for him! I quoted this as an example so that you would see what impediments to cognition do to human and how they throw him to the deepest levels of misguidance and misery!” (Explanation 11).
Yes, a truthfulness which is not provable in wakefulness is useful only for sleepers; because the awake people follow the book of God and the certain Sunnah of His Prophet in the light of intellect and sleepers follow disturbed and disarranged sleeps which are tainted by hundreds of dictations and distortions and wrong interpretations!
Seventhly, his Excellency Mansoor Hashemi Khorasani does not tolerate the falsehood and does not keep silent about deviation, even though all people leave him alone; because he, unlike others, is not seeking to gather people around himself, rather is seeking to gather people around the pure religion and with the given description, he will not be tainted by lie and flattery and cajolery and does not appease anyone and does not take bribes from anyone! As he told a group of his helpers in the description of his creed:
“I am twin with justice and I have been with the Book and Sunnah as long as I have lived; I have neither outgone nor have I dropped behind nor have I doubted. Behold! I swear to God if all the people leave me alone until no one stays with me under this rotating sky, indeed I have no doubt that I am the one who is guided and all the others are deviated. Be familiar! I am from those people who never get dissuaded from the path of God by the rebuke of any malicious person and do not fear from the blame of any critic; their saying is the saying of the truthful and their deed is the deed of the righteous; those who are leaders for the lost as long as they live and try to revive the Book of God and the Sunnah of His Prophet; they are neither arrogant nor seek superiority; they neither want extra nor betray; they neither abandon the truth nor gravitate to the falsehood; those who never smudge their mind with evilness; they neither get deceived by flattering of any flatterer nor scare from being left alone by the people; their hearts are always flying in the highest place and their lips are always open to the best saying. Behold! Do not hurry for that which depends on the moments; because a bird will not fly until its feathers are grown and the lightning will not thunder until it flashes!”.
This is Mansoor Hashemi Khorasani who is the only caller of the truth and the ground preparer for Mahdi’s advent and those other than him are quite pretentious and his soul has nothing to do with their scents! Woe to those who regard them superior to him or consider him equal to them; because they will be questioned for their judgment and a bad punishment is waiting for the oppressors.
Eighthly, the word «البیعة لله» is like the word «لا إله إلا الله» which Shia and Sunni and Salafi and Murji’ah and Qadariyah and foreigners say it, but one should see which one of them says it by cognition and which one says it by ignorance. «البیعة لله» means the sovereignty is in monopoly of God which appears in swearing allegiance to His Caliph on earth and with given description, those who consider the allegiance for God but call to swear allegiance to themselves, either consider themselves God or regard themselves the caliph of God or play with the rites of Islam and either way, there will be a horrific punishment for them; a punishment that will not be forgiven and will not be reduced and will fall upon them sooner or later, unless they abandon their lie and repent for their hypocrisy and return to the pure and complete Islam; because when some of the signs of God come, the faith of someone does not benefit him, if he has not believed before or has not gained any good in his faith, and the end is for the pious.
↑ . [Translator note: “Al-Bay’ah Lillah” which means “The allegiance is for God”.]
Mansoor Hashemi Khorasani
The section for answering questions