Exposing the doctrine of Al-Raj’ah:The Return of Ahl Albayt


Exposing the doctrine of Al-Raj’ah:The Return of Ahl Albayt

 

Introduction:

The Shia believe in a strange concept of Al-Raj’ah, which translates to “The Return.” They believe that when Imam Mehdi appears, he will first resurrect all of the enemies of Ahlel Bayt (including Abu Bakr [رضّى الله عنه], Umar [رضّى الله عنه], Uthman [رضّى الله عنه], Aisha [رضّى الله عنها], Hafsa [رضّى الله عنها], and the Sunnis) and then he will flog them and punish them. According to doctrine of Al-Raj’ah, Imam Mehdi will resurrect all the Prophets, Imams, and pious Shia from their graves who will then live again on this earth a second time for one primary purpose: to view the humiliation of the enemies of Ahlel Bayt as justice is meted out on them.According to the Shia, their Imams from Ahl Albayt will be in resurrected so that they can punish their enemies and rule the earth in a second life. Al-Raj’ah is an important Shia faith. Orthodox Muslims [i.e. those of the mainstream Ahlus Sunnah] abhor this un-islamic and pagan belief. It is absurd and an obvious exaggeration of the Shia who simply wishes beyond wish that one day that the “dirty Nasibi Sunnis” will be punished; it is indicative of their obsession with the Sunnis, in particular with their obsessive hate of the Three Caliphs and Aisha (رضّى الله عنها). They created this ridiculous belief in a second life just so that they have this dream of one day meeting and humiliating the objects of their obsession.

We can see many verses in the Quran about how Allah will punish the disbelievers on the Day of Judgement; where are these mysterious and hidden verses about Imams raising up the disbelievers from the dead and punishing them? We have verse after verse about the Day of Judgment. Where is this strange concept of Al-Raj’ah? Now, to respond to this, we will find the Shia dissecting verses of the Quran and inserting different possible meanings and brackets here and there, taking verses about the Day of Judgement out of context and then saying we have to look at Shia Tafseer, then look at the verse with x-ray goggles, and then claiming that the Quran mentions Al-Raj’ah!

The Shia have made a joke of the Quran. The Shia can pretty much prove anything from the Quran, because to them, the Quran is an intricate puzzle. Why is this so? It is because the Quran never mentions their claims! So they have to play word games to cover it up. We ask the Shia to show us where the Quran says that the Twelvth Imam will go into hiding, and then he will raise up the dead. We ask the Shia to show us where it says that the enemies will be flogged in this second life, and all of this fairy-tale?

The scholars of the Shia needed an outlet to vent their anger towards the Nasibis [i.e. Sunnis] so they invented this fantasy of Al-Raj’ah. One observor noted that it reminded him of the “revenge of the nerds.” Is it not disturbing that the Shia want people to be raised from the dead to witness the flogging of the wife of the Prophet? The Shia say that the Prophet (صلّى الله عليه وآله وسلّم) will also be resurrected: we wonder why the Prophet (صلّى الله عليه وآله وسلّم) would allow the Mehdi to raise his own wife to flog her? These are beliefs designed by the Shia leaders to let their minions know that they beat us Sunnis in the end.

 

What is the doctrine of Raj’ah ?

1. A shia scholar in his book “The faith of Shia Islam” page 44 , under the chapter “Doctrine of the Return (raj’ah) states:

In this question the Shi’a follow what has been said by the Household of the Prophet: that Allah will cause people to return to this world in the same form as they were before; that He will distinguish between the righteous and the wrong-doers, and between the oppressed and the oppressors; and that this will take place during the time of Mahdi. Allah will not cause anyone to return unless he has attained a high degree of faith or has sunk deep into corruption. After this they will die again, and on the Day of Resurrection they shall be raised again to be rewarded or punished. [The faith of Shia Islam, author Shaykh Muhammad rida al mudhaffar]

2. Another Shia scholar Tijani in his book states:

In this(Raj’ah) regard, the Shi’ah depend upon akhbar (reports) and narrations they quoted from the pure Imams (peace be upon them), which indicate that Allah, the Glorious and the Exalted, will resurrect some of the believers and some corrupt culprits so as the believers revenge and Allah’s enemies in this worldly life against their before the hereafter. [To be with the truthful -by: Tijani al Samawi p: 304-309]

 

Importance of Raj’ah:

A shia scholar Muhammad rida al mudhaffar in his book “The faith of Shia Islam” , under the chapter “Doctrine of the Return (raj’ah) states:

Concerning the second point of discussion, which claims that the traditions referring to raj’ah are not authentic, this has NO foundation in truth, because raj’ah is a NECESSARY BELIEF according to the Household of the prophet, and this has been narrated by many transmitters. [The faith of Shia Islam, page 46. Authored by Shaykh Muhammad rida al mudhaffar]

We find that the Infallible Imams have stressed the importance of holding this belief of Al-Raj’ah. Let us present before you a Shia Hadith on this matter.

Imam al-Sadiq said:“The one who does not believe in our return [Al-Raj’ah] and does not consider our Mutah to be Halaal is not from us.” (al-Bihar, al-Majlisi, v53, p92, Hadith #101)

Here is another “interesting” Hadith of the Shia.

Imam as-Sadiq (as) said:  “He who believes in seven things is regarded as a believer: the disavowal of idols and tyrants, the declaration of the divine leadership of the Imams, the belief of Rajaa, legality of Mutah, the illegality of the flesh of eel, and the illegality of passing the wet hands over the slippers (during the ritual ablutions).”

Isnad [Chain of Transmission]: Ali bin Ahmed bin Abdullah narrated to us from his father from his grandfather from Ahmed bin Abi Abdullah al-Barqi from his father from Amr bin Shemr from Abdullah that Imam as-Sadiq said the following…

Let us look at some of the Shia narrations about Al-Raj’ah:

Mullah Baqir Majlisi writes in Haqqul Yaqeen: “When Imam Mahdi arrives, Aisha will be resurrected so that she may be given a prescribed punishment and that Fatima be vindicated.” (Haqqul Yaqeen: 347)

Ali will come back to life. [Hayatul Quloob (urdu translation) by Basharat Husain, part 1, page 204, Imamiyah kutub khana Edition, Lahore]

Before Qiyaamah all the Ambiya (A.S) will be back to life and assist Ali (A.S.). [Zamimah Maqbool by Maqbool Husain Dehlvi, page 46, Maqbool press Edition, Dehli].

People mourn on the grave of Hussein (A.S.) because he was murdered and the angels were unable to assist him. But when Mehdi comes and people will return to life, the angels will help Mehdi. [Aqida-e-Raj’ah Ash shafi by Zafar Husain, part 2, page 196, chapter 60, Shameem book depot Edition, Nazimabad Karachi, New Edition]

Before Qiyaamah, Nabi, Ali, Fatimah, Hasan, Hussein (A.S.) and a few other sincere Muslims and some kuffar will be brought back to life. [Anwar-e-Naumaniyah by Naimatullah Jazairi, part 2, page 87, Bab: Nur Fi Kayfiyyatir Raj’ah, New Iranian Edition]. .
When the Twelvth Imam returns, he will bring Aisha to life so as to torment her. (Haq-ul-Yaqeen, Page No. 139)

Imam Mehdi will punish Aisha with stripes. (Hayat-ul-Quloob, Vol. No. 2, Page No. 901)

Imam Mehdi will order to hang the dead bodies of Abu Bakr and Umar. (Basair-ud-Darajat, Page No. 81)

Imam Mehdi will exhume the bodies of Abu Bakr & Umar. (Basair-ud-Darajat, Page No. 80)

 

The stance of Ahlesunnah on the ridiculous belief of Raj’ah

Ahlesunnah outrightly rejects this un-islamic belief of Raj’ah. But it seems that there exists a misconception in the Shias that Ahlesunnah rejects the possibility that people who are dead could again be resurrected in this world. This is either a misconception or a clever trick of deception from Shias which they spread among their own followers inorder to find an easy to convince their followers that their belief is backed by Quran, and to keep them in the illusion that their opponents doesn’t have a ground to stand infront of them. But we want to clear before those people that Ahlesunnah never rejected that people who are dead can be resurrected in this world before day of judgment because we believe that Allah have power over all things. We know that Quran proves that in some scenarios there took place some miracles , where some people who were dead were resurrected by Allah.

But what Ahlesunnah rejects is the “doctrine” that human beings in general(good as well as evil) will be resurrected before day of judgment during the period of Imam Mahdi. Some will be resurrected to receive punishment and some to be dignified and to view the humiliation of evil doers. We reject this particular doctrine and this doesn’t goes against the fact that Allah has the power to give life and death to people in this world any number of times He wishes.

The point to ponder is that, We know that the people who died as disbelievers or evil doers are already facing the punishment in their graves(barzakh) for their crimes and they will also face the major punishment on the Day of Judgment. So why then they will be resurrected before the day of judgment during the period of Mahdi  to be punished? Indeed this belief is nonsensical. Thus there is NO way that the belief of Raj’ah where the disbelievers will again be resurrected before Day of Judgment to be punished could be true, Its just a home made belief of Shias, just like some other doctrines. Moreover this belief is rejected by Quran as well as authentic narrations.

Lastly to clear before our readers the view of Ahlesunnah in regards to belief of Raj’ah let us cite some admissions made by Shia scholars:

1. Shia scholar Tijani al samawi stated: This(Raj’ah) is exclusively held by the Shi’ah. I investigated and searched in all the Sunni books but failed to the find any trace of it. (To be with the truthful -by: Tijani al Samawi p: 304-309)

2. Shia scholar Dr Vahid J. Majd stated: The Sunnis and the Idea of al-Raj’a: Quran aside, we have no Hadith from the Sunnis to support the idea of al-Raj’a except for the case of return of Prophet Jesus (as) which is an
undeniable fact to them. [AL-RAJ’A: RETURN TO THIS WORLD BEFORE THE DAY OF JUDGMENT, by Dr. Vahid J. Majd]

Comment: So whenever you find Shias trying to prove the doctrine of Raj’ah from the narrations of Ahlesunnah, then know that they are deceiving you, because the Shia scholars themself admitted that they didn’t find any trace for this doctrine in the narrations of Ahlesunnah.

 

Refutation of the doctrine of Raj’ah from Quran

This Un-Islamic belief is rejected by Quran and several authentic ahadees(narrations) present in books of Ahlesunnah and even several Shia ahadees. So lets start crushing this first with the glorious Quran.

Verse 1:

(In Falsehood will they be) Until, when death comes to one of them, he says: “O my Lord! send me back (to life),- “In order that I may work righteousness in the things I neglected.” – By no means! It is but a word he says.”-Before them is a Partition(barzakh) till the Day they are raised up.[Quran 23: 99-100]

Imam Sadiq (a.s.) says: “The barzakh (the intermediate world) is the grave itself, which is the punishment and the reward given between this world and the Hereafter. We swear by Allah that we only fear of the intermediate world for you!” [ Shia book, Nur-uth-Thaqalyn, the Commentary, Vol. 2, p. 553]

There is a tradition in the book of al-Kafi which says that after mentioning the verse, the narrator asked the Imam: “What is the ‘barzakh’ (the intermediate world)?” The Imam said: “The grave which spans the period from death until the Day of Resurrection.” [ Shia book, Nur-uth-Thaqalyn, the Commentary, Vol. 2, p. 554]

Muj ahid said, Al-Barzakh is a barrier between this world and the Hereafter. Muhammad bin Ka`b said, “Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds. ” Abu Sakhr said, “Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection. ”[taken from Sunni book , Tafseer Ibn Katheer, for chapter 23, verse 100]

An interesting comment was made by a Shia commentator of Quran for the above verses:

[“Until, when death comes unto one of them, …”] At the time when they are about to depart this world and enter the afterlife, the curtains of conceit and ignorance will be lifted from before their eyes and they will see the terrible fate ahead of them. They will observe the lives they had led, the potentialities they had stifled, the duties they had neglected, and the dreadful consequences of the sins they had committed. And at this time, such a person will cry out and:[“… he says: ‘My Lord! Send me back again,”] Then, in the next verse, he continues saying: [“That I might do righteousness in that which I have left behind!’ …”]. But since the law of divine creation does not allow anyone, whether righteous or wrongdoer, to return, the answer to him will be: [“… Nay! It is but a (mere) word that he says; …”] (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars,vol 11, page 186-187)

Comment: Thus we find from quran that the people will remain in barzakh till day of Judgment and there is nothing like a resurrection after first death and before Day of Judgment during the period of Mahdi. And the shia commentator rightly said that, “the law of divine creation does not allow anyone, whether righteous or wrongdoer, to return”.

Verse 2:

How can you deny Allah and you were dead and He gave you life, then He will cause you to die, then again restore you to life, and unto Him you will be returned ?  (Quran 2:28)

Shia commentary for this verse states:

[How can you deny Allah and you were dead and He gave you life,…”] The Qur’an reminds all individuals that formerly they were inanimate like the pieces of stone, wood, and the like of them. The water of life had not been poured on you and the breeze of vitality had not blown through the garden of your being to open the blossom of your lifetime in the realm of your entity.Now, you are gifted with the bounty of life and you are actually living….The Qur’an, after providing these two clear statements as proof for the Essence of Allah in order to make the soul of man disposed to grasp other problems, refers to the subject of Resurrection and being restored to life after death. It says : [“…then again restore you to life, …”] This phenomena of life after death, indeed, is not so surprising because it is not unfamiliar and man has formerly seen the same situation in nature. Therefore, regarding the first statement, viz. ‘the enlivening of the inanimate’, the acceptance of raising the dead after the decomposition of the body, it is not so difficult, but it is easier than the first time He created man.

Sunni commentary for this verse states:

(You were dead and He gave you life) meaning, He brought them from the state of nonexistence to life. Ibn Jarir reported from Ata’ that Ibn Abbas said that, (Seeing that you were dead and He gave you life) means, “You did not exist beforehand. You were nothing until Allah created you; He will bring death to you and then bring you back to life during Resurrection.”(Tafseer ibn Katheer, chapter 2 verse 28).

Comment: From this verse we find that Life will be given twice the first time when someone takes birth and the second time when that person is resurrected on the day of Judgment. There is no mention of life being given the third time, like the shias believe that it will occur before the Day of Judgment during the period of Imam Mahdi. So Quran clearly refutes the false doctrine of Raj’ah. 

 

Refutation from Ahadees(narrations)

From narrations present in the books of Shias:

1. Here’s a hadith sahih present in Shia book showing that the doctrine of Raj’ah is wrong:

عن محمّد بن الحسن بن الوليد ، عن الصفّار ، عن أحمد بن محمّد ، عن عثمان بن عيسى ، عن صالح بن ميثم ، عن عباية الأسدي ، قال : سمعت أمير المؤمنين ( عليه السلام ) وهو متكي وأنا قائم عليه : « لأبنينّ بمصر منبراً ، ولأنقضنّ دمشق حجراً حجراً ، ولاُخرجنّ اليهود والنصارى من كلّ كور العرب ، ولأسوقنّ العرب بعصاي هذه » فقلت له : يا أمير المؤمنين كأنّك تخبر أنّك تحيى بعدما تموت ؟ فقال : « هيهات يا عباية ذهبت في غير مذهب ، يفعله رجل منّي

From muhammed ibn al-hasan ibn al-waleed from saffar from ahmed ibn muhammed from othman ibn issa from salih ibn maitham from qbaya al-asdi he said : I heard Ameer al-momineen while he was sitting and I was standing saying: I will build a pulpit in Egypt and I will tear Damascus stone by stone and I will kick out Jews and Christians from all Arab lands and I will lead Arabs with this stick of mine so abaya said : O Ameer al-momineen , are you saying you will come back to life after death so Ameer al-momineen answered : not at all abaya you misunderstood , this will be done by a man from me (he means al-mahdi) [Ma’ani al-akhbar by sheikh sadooq]

Comment: We find in this shia narration that Ali(ra) denied raj’ah completely. He rejected the view that he is again going to come back to life after death in this world.

2. There is a tradition cited in the book of Al-Kafi attributed to Imam Sadiq (a.s.): The Imam was asked about the souls of believers. He answered: “They are in the chambers of Paradise, they eat the foods of Paradise and drink its drinks. And they say:O’ Allah! Establish the Day of Resurrection and make the promises You have made to us come to pass.'” [Bihar ul-‘Anwar, Vol. 6, p. 268]

3. There is a tradition in the book of al-Kafi which says that after mentioning the verse(23:100), the narrator asked the Imam: “What is the ‘barzakh’ (the intermediate world)?” The Imam said: “The grave which spans the period from death until the Day of Resurrection.” [Nur-uth-Thaqalyn, the Commentary, Vol. 2, p. 554]

4. Imam Sadiq (a.s.) says: “The barzakh (the intermediate world) is the grave itself, which is the punishment and the reward given between this world and the Hereafter. We swear by Allah that we only fear of the intermediate world for you!” [Nur-uth-Thaqalyn, the Commentary, Vol. 2, p. 553]

Comment: We find from the above narrations that after death there is nothing like Raj’ah, that is resurrection before Day of Judgment during the period of Imam Mahdi,  BECAUSE AS THE SHIA IMAMS SAID, THE PEOPLE WHO ARE ONCE DEAD WILL REMAIN IN BARZAKH TILL THE DAY OF JUDGMENT. Before that they are nothing going to be resurrected.

From narrations present in books of Ahlesunnah:

1. The Mutawattir hadith of pond destroys the false doctrine of Raj’ah.

Sahi Bukhari 8.578:Narrated `Abdullah: The Prophet said, “I am your predecessor at the Lake−Fount.” `Abdullah added: The Prophet said, “I am your predecessor at the Lake−Fount, and some of you will be brought in front of me till I will see them and then they will be taken away from me and I will say, ‘O Lord, my companions!’ It will be said, ‘You do not know what they did after you had left.

Comment: If supposedly the wrong doers are going to be resurrected and punished during the period of Mahdi which will be witnessed by all the Imams and Prophets then why would Prophet(saw) again say to Allah near Lake of Kauthar, “O lord, my companions” and why would it be said to him that, “You do not know what they did after you had left”, because  if doctrine of Raj’ah had some truth in it then the Prophet(Saw) will  obviously come know what those people did on day when Rajah will occur and when those people will be punished, because at that time he will come to know that those people were evil doers. But this authentic narrations shows that Prophet(saw) will not be aware of anything which proves that there is nothing that is going to take place like Raj’aj. And rest assured that no knowledgeable shia on earth could call this narration weak, even if its in Bukhari.

 2. Sahi Bukhari 5.137:Narrated Anas bin Malik: The Prophet said to the Ansar, “After me you will see others given preference to you; so be patient till you meet me, and your promised place (of meeting) will be the Tank (i.e. Lake of Kauthar).

Comment: Even in this narration prophet(saw) says that he is going to meet Ansar at the lake of Kauthar, but if something like Rajah existed then he(saw) would have said that you are going to meet me when Mahdi will resurrect people during Raj’ah. But nothing was such was said, which proves that the doctrine of Raj’ah is a home made doctrine of Shias like some other doctrines of theirs.

3. Ibn Hajar al-Haythamee  metioned in his Majma’ az-Zawaa’id (2/10) with a good chain of narration that ‘Aasim bin Bahdalah said:

قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك

الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه

“I said to ‘al-Hasan bin ‘Alee: “The Shee’ah claim thatAli will return.He said: “Those liars have lied. For if we had known that, his women would not have married and we would not have divided his inheritance.”

Comment: Here Ahlebayt called the people who possess the believe that Ali(ra) will return(raj’ah) as Liars.

 

Exposing some deceptions of religious deceivers inorder to defend the doctrine of Raj’ah

 

Deception 1:

Regarding the matter of Raja’ah, Shia writer of the book ‘Abd Allah bin Saba’, provides a detailed explanation of the term and specific examples using the Qur’an. Verses 55-56, 243, and 259 from Al-Baqara, are used by him to suggest that there have been exceptions in which Allah(swt) brought the dead back to life. The Shia writer states that, “These are all instances of people “returning” from Barzakh into this world through resurrection. They are all instances of Raja’ah.”

In response we say that, even though there is a consensus by Muslims regarding this, the Shi’ee view extends this belief to the twelve Shia Imams and their followers, meaning that they will be brought back to life. This belief is referred to the Shias as raja’ah, and Ahl Al-Sunnah reject it due to the lack of evidence that such a matter would ever occur.

The Shia writer provides vague verses from the Qur’an that state that “you will not find any change in the sunnah of Allah” along with a narration that says that “everything that occurred to the offspring of Isra’el will occur to my Ummah,” in order to suggest that there are textual evidences that suggest that raja’ah may occur.

We say in response that, it is obvious to the objective reader that there is nothing conclusive to be gathered from these vague texts to suggest raja’ah. From the context of the narration, one understands that the Prophet(saw) was referring to calamities and punishments, for the examples given in the narration include incest in public and the formation of religious sects. The Shia writer is not fooling anyone in suggesting that this is conclusive evidence that raja’ah will occur in the Ummah of Mohammad(saw).

 

Deception 2:

A Shiatu dajjal stated:

[Quote]Interestingly, the Qur’an also tells us that the prophets (عليهم السلام) will return AGAIN to this life in the End Times:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الأَشْهَادُ

 [al-hilali and khan 40:51] Verily, We WILL indeed make victorious Our Messengers and those who believe (in the Oneness of Allâh Islâmic Monotheism) IN THIS WORLD’S LIFE and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection),

This is clear evidence that the messengers of Allah (عليهم السلام) and those who believe are coming back to this world. Allah (تبارك و تعالى) will then “without doubt” help them. [Quote]

Answer:

How on earth is this a proof that messengers and the believers will be resurrected before Day of Judgment and they are going to come back to this world?  This is indeed ridiculous because when the shias don’t find any explicit proof for their claims they start clutching at straws by using verses of quran which doesn’t support their claim in anyway.  The verse just says that messengers and the believers will indeed be made victorious in this world’s life. Anyways let us deal with this deception in an elaborated manner.

Reply 1:

Let us start by quoting the LITERAL translation for the above verse(40:51) and the translation of some different translators which is supported by the literal translation.

[Literal translation] We (E), We give victory/aid (to) Our messengers and those who believed in the life the present/worldly life, and a day/time the witnesses/testifiers stand/get up .

[Shakir’s translation] Most surely We help Our messengers, and those who believe, in this world’s life and on the day when the witnesses shall stand.

[Pickthal’s translation] Lo! We verily do help Our messengers, and those who believe, in the life of the world and on the day when the witnesses arise,

[Tahir ul Qadri’s translation] Surely We help Our Messengers and those who believe, in the life of this world and (will also help) on the Day when the witnesses will rise,

So in the literal translation as well as in the translation of above translators we don’t find the word “WILL” and we find that the sentence is not phrased in a future tense. So this destroys the base on which the shias made their argument.

Reply 2:

Here is the correct explanation for the above verse and unfortunately this in no way supports the alien belief of Raj’ah.

Explanation: (Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life). As-Suddi said, “Allah never sends a Messenger to a people and they kill him or some of the believers who call them to the truth, then that generation passes away, but He then sends them someone who will support their call and will seek vengeance for their blood from those who did that to them in this world. So the Prophets and believers may be killed in this world, but their call will prevail in this world. ”  Allah granted victory to His Prophet Muhammad and his Companions over those who had opposed him, disbelieved in him and shown hostility towards him. He caused His Word and His religion to prevail over all other religions. [tafseer ibn katheer for chapter 40, verse 51]

Thus the above verse is in no way a proof for home made doctrine of Raj’ah where Messengers and believers will be resurrected before the day of Judgment.

 

Deception 3:

Shiatu dajjal stated:

[Quote] During this “return” of the messengers (عليهم السلام), it will be compulsory upon them all to believe in Prophet Muhammad (صلى الله عليه وآله وسلم) and to “assist” him: [al-hilali and khan 3:81] And (remember) when Allah took the covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah, etc.), and AFTERWARDS there will come to you a Messenger (Muhammad SAW) confirming what is with you; YOU MUST, THEN, BELIEVE IN HIM AND HELP HIM.” Allah said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”

The “help” of Allah (تبارك و تعالى) will come to them all in this period.[Quote]

Answer:

As we said earlier that the shiatu dajjal often start clutching at straws when they don’t find anything in an explicit form to support their beliefs. The same thing happened here which compelled the shiatu dajjal to state that the above verse(3:81) is talking about the covenant where the prophets are going to return again in this world before day of judgment. So let us shatter this deception of Shiatu dajjal by quoting the Sunni exegesis(tafseer) as well as Shia exegesis(tafseer) for this verse:

Sunni exegesis states: Allah states that He took a pledge from every Prophet whom He sent from Adam until ` Isa, that when Allah gives them the Book and the Hikmah, thus acquiring whatever high grades they deserve, then a Messenger came afterwards, they would believe in and support him. Even though Allah has given the Prophets the knowledge and the prophethood, this fact should not make them refrain from following and supporting the Prophet who comes after them. Ali bin Abi Talib and his cousin Abdullah bin Abbas said, “Allah never sent a Prophet but after taking his pledge that if Muhammad were sent in his lifetime, he would believe in and support him. ‘‘ Allah commanded each Prophet to take a pledge from his nation that if Muhammad were sent in their time, they would believe in and support him. Tawus, Al-Hasan Al-Basri and Qatadah said, “Allah took the pledge from the Prophets that they would believe in each other”, and this statement does not contradict what ` Ali and Ibn Abbas stated. (Tafseer ibn katheer, for chapter 3, verse 81)

Shia exegesis states: Aqa Mahdi Puya says: Allah had made a covenant with each of His prophets, as an individual and as the leader of his respective followers (saying)-that which I have given you of the book and wisdom, (and) when a prophet will come to you confirming that which is with you, you shall surely believe in him and help him. All the prophets accepted the conditions of the covenant and promised and witnessed that their followers will carry out the terms of the covenant. This promise was fulfilled by every prophet concerning his succeeding prophet (and every succeeding prophet confirmed his predecessor), so all the prophets and their followers have to believe in the last prophet and help him. [Pooya/Ali Commentary for chapter 3, verse 81]

Comment: Thus we find that neither the Sunni commentary nor the Shia commentary supports the deceptive interpretations of the above verse by Shiatu dajjal. Since the verse talks about the covenant that the prophets should believe and help the prophet who will come to them confirming that which is with them, and we know that there used to be times when there lived more than one prophet in same place. So this covenant was related to the first life the prophets lived, and it has no relation to the false doctrine of Raj’ah.

 

Deception 4:

Shia writer of the book ‘Abd Allah bin Saba’ , realizing that there is no basis for raja’ah in Sunni texts, attempts to find evidences in the words of the sahaba. He begins by quoting the narration of the Prophet’s(saw) death. It was devastating news for all believers and many were in a state of disbelief and confusion, which caused some Sahabah, such as Omar bin Al-Khattab to go as far as to deny the death of the Prophet (saw) and to threaten to punish anyone who suggested that such a thing happened.

The Shia writer then quotes Omar(ra), who said, “Allah will RESURRECT him and he will cut the hands and legs of some men.”(Abd Allah bin Saba. p. 55)

In response we say that, this is problematic since the narration quoted by Shia writer suggests that Omar(ra) rejected the death of the Prophet(saw) in the first place. Shia’s understanding of the narration creates a contradiction since no resurrection can occur to someone who never died.

Shia writer’s confusion began with his understanding of the word yab’athu, which he translated as “resurrects.” The root word ba’atha means “to send,” and is to be understood according to the context. For example Allah(swt) said, “Then We sent after them Moses with Our signs.”(Al-A’araf : 103) The word “sent” is used here for ba’atha since the context cannot accept the term “resurrect.”  So the correct translation would be Omar claiming that Allah will “send him and he will cut the hands and legs of some men.”

Carrying on, the situation remained as such until Abu Bakr(ra) came and recited that “Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]?”(Aal-Imran : 144)
Omar commented, “By Allah, it is in that moment when I heard Abu Bakr recite it, I felt as if I was dying and my feet would no longer support my body, then I fell to the floor when I heard it and knew that the Prophet(saw) had died.”(Saheeh Al-Bukhari. p. 757). It was after Omar heard the recitation that he finally accepted that the Prophet(saw) was dead.

To compare the immediate reaction of Omar(ra) to the teachings of Ibn Saba’ which was adopted by Shias, is a deception. Omar’s view was a mistake, which he admitted in the shortest period of time. It was not an article of faith, nor was it an ideology that he passed to followers. So to compare it to the widespread influence of Ibn Saba’s understanding of raja’ah, is simply preposterous.

 

Deception 5:

Shiatu dajjal stated:

[Quote] A Sufi scholar, Sayyid Ahmed Amiruddin, explains this form of Raj’ah in his article “Returning from Barzakh with Imam al-Mahdi (alaihi salam)”:

Belief in the return back to life after death of certain believers, to witness a great event, is not a “strange” belief to Islam and Muslims, nor is it limited to the al-Shia Ithna ‘Ashari. On the Night of al-Isra, all of the Prophets from Adam to the Seal of Prophets (S) returned to life after death, PHYSICALLY, at al-Aqsa, in Jerusalem, and prayed behind the Holy Prophet (sallallahu alaihi wa sallam) and witnessed his exalted Coronation as the Imam ul-Ambiya. Ahlus Sunnah Wal Jam’ah maintains that al-Isra was a physical and LITERAL journey, and not spiritual, and as such, already confirms belief in THE RETURN from the earliest days of the Seerah and Islam. In the online version of Al-Nubuwat (Arabic), Volume 1, page 218, Ibn Taimiyah said,

[Bringing the dead to life is common among the prophets, and even among the righteous”.]…

Mahdi (alaihi salam) will raise the dead

Harun Yahya writes in his book ‘The Awaited Mahdi’, “Imam Abu Ishaq Salam states in his commentary on the Qur’an: “When Mahdi appears he will go to the Companions of the Cave and greet them, and Allah will resurrect them and they will take their places at the Mahdi’s side. Afterwards, they will return to the place where they lie and not rise again until the day of Resurrection.” (Al-Muttaqi al-Hindi, Burhan fi Alamat al-Mahdi Akhir al-Zaman) and “Imam Suyuti states: “The slumber of the Ashab al-Kahf is a grant them (sic) by Allah. Because they will be the Mahd’is helpers  and will have the honor of being included in the community of Muhammad (saas).” Jalaladdin Suyuti, Portents of the Mahdi of the End times, p. 59)”

In other words, all the prophets returned in their bodies and souls to this world during the time of Prophet Muhammad (صلى الله عليه وآله وسلم) and offered prayers behind him.[Quote]

Answer:

The odd views of Sufis which are not backed by authentic ahadees(narrations) cannot be considered as the view of Ahlesunnah, because Ahlesunnah means people of Sunnah not people of desires. And the view presented by the deviant Sufis  though it DOESN’T talks about doctrine such as Raj’ah where people will be punished after being resurrected which is contradictory to Quran and Ahadees, Yet even this view of Sufis is not backed by any evidence present in authentic traditions(ahadees). Thus this odd and baseless view of Sufis doesn’t even worth a penny in the sight of Ahlesunnah. To clear this more explicit manner that the doctrine of Shias has NO traces in the traditions of Ahlesunnah let us present before you what a shia scholar himself confessed.

Shia scholar Tijani said: This(Raj’ah) is EXCLUSIVELY held by the SHI’AH. I investigated and searched in ALL the SUNNI BOOKS BUT FAILED to the find ANY TRACE OF IT. (To be with the truthful -by: Tijani al Samawi p: 304-309)

However we know that the shiatu dajjal are shameless bigots and they are obsessed of using odd and baseless views of deviant Sufis, because they know that they cannot stand before Ahlesunnah(Ahle Haq) without using the baseless stuff of Sufis, So for them here are some advices from their OWN Imams from their own books.

Shia book states: Imam al-Hadi (a.s.) warned his companions and all Muslims from associating and mixing with the Sufis because they were a source of error and deviation to people. They showed asceticism to seduce simple and naïve people.

Al-Husayn bin Abul Khattab said, ‘One day, I was with Abul Hasan al-Hadi (a.s.) in the mosque of the Prophet (a.s.) when some of his companions, among whom was Abu Hashim al-Ja’fari, came to him. Abu Hashim was an eloquent man and had a high position near Imam al-Hadi (a.s.). While we were standing, a group of Sufis came into the mosque. They sat in a corner of the mosque and began saying “la ilaha illallah; there is no god but Allah”. Imam al-Hadi (a.s.) turned towards his companions and said to them, ‘Do not pay attention to these deceivers for they are allies of the Devils and destroyers of the bases of religion. They become ascetic to relieve their bodies and watch to hunt cattle…they do not practice rites except to deceive people, and do not decrease food except to…cheat the fool…their worships are but dancing and clapping, and their praises are but singing. No one follows them except the stupid, and no one believes in them except the fool.

One of the companions said, ‘Even if he acknowledges your rights?’ Imam al-Hadi (a.s.) scolded him and shouted, ‘Do not say that! He, who acknowledges our rights, does not disobey us. Do you not know that they are the worst group of Sufis, though all Sufis are dissentient to us and their way is contrary to ours? They are but Christians and magi of this nation. They do their best to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse…’ [Shia author Baqir Sharif Qurashi in his book on biography of imam Al-Hadi (pp 48-49) Chapter: Forbidding from associating with the Sufis]

Comment: So we hope that the shiatu dajjal would ponder over the advice of their Imam before using the odd and baseless view of ignorant and deviant Sufis.

Lastly let us present before our readers the views of Imams of Ahlesunnah regarding deviant Sufis.

Imam Shaf’i:

Hadith sahih narrated by bayhaqi is his book manaqib al-shafi’i 2/207

أخبرنا أبو عبد الله الحافظ قال سمعت أبا محمد جعفر بن محمد بن الحارث يقول سمعت أبا عبد الله الحسين بن محمد بن بحر يقول سمعت يونس بن عبد الأعلى يقول سمعت الشافعي يقول : لو أن رجلا تصوف أول النهار لم يأت عليه الظهر إلا وجدته أحمق

Narrated abu abdillah al-hafidh, He said: I heard abu muhammed jafar ibn muhammed ibn alharith, he heard abu abdilleh alhussein ibn muhammed ibn bahr, he heard yunus ibn abdul aala he heard shafi’i (rah) saying: “If a person excercized sufism(tasawafa) at the begininng of the day, he doesn’t come at Zuhur except as an idiot

Imam Malik:

A story was mentioned in the book “Tarteeb Al-Madarik wa Taqreeb Al-Masalik” (2/54) by Al-Qadi ‘Iyad, from the narration of ‘Abdul-Allah ibn Yusuf al-Taneesi, who was present during this story, and is one of the famous companions of Imam Malik.

Al-Taneesi said: We were with Malik, and his companions were around him when a man, from the people of Nasibeen, said: O Abu ‘Abdullah (i.e. Imam Malik) we have people that are called al-Soufia (the Sufis) that eat a lot, then recite poetry, and then stand up and dance. Malik said: Are they small kids? The man replied: No. He then asked: Are they Madmen (crazy or insane)?  The man replied: No, they are old people and over that they are sane . Malik said: I never heard that anyone of the people of Islam would do such a thing. The man added: They eat, and then stand up and dance, some of them hitting their heads, and others slapping their faces. Imam Malik laughed, and then stood up, and entered his house. Imam Malik’s companions said to the man, you were a misfortune on our companion, we sat with him for thirty-something years and never saw him laugh except on this day.

More of such views regarding deviant Sufis can be read here: [Statements of Ahlesunnah scholars on Sufis]

 

Deception 6:

Shiatu dajjal stated:

[Quote]

 فعن أبي الطفيل رضي الله عنه قال :

قام عليٌّ رضي الله عنه على المنبر، فقال : سلوني قبل أن لا تسألوني، ولن تسألوا بعدي مثلي .فقام إليه ابن الكوّاء فقال : ما كان ذو القرنين ؟! أملكٌ كان أو نبيٌّ ؟ قال عليٌّ رضي الله عنه :لم يكن نبيًّا ولا ملكاً، ولكنه كان عبداً صالحاً ، أحب الله فأحبّه، وناصح الله فنصحه، ضُرِبَ على قرنه الأيمن فمات، ثم بعثه الله عز وجل، ثم ضُرِبَ على قرنه الأيسر فمات، وفيكم مثله

Narrated Abu al-Tufayl, may Allah be pleased with him:‘Ali, may Allah be pleased with him, stood upon the pulpit and said: “Ask me before you are no longer able to ask me. You will never be able to ask the like of me after me.” Then Ibn al-Kawa stood up to him and said: “What was Dhul Qarnayn? Was he an angel or a prophet?” ‘Ali said: “He was not an angel, and was not a prophet. He was rather a righteous slave of Allah. He loved Allah and Allah loved him. He was struck on the right side of his forehead and he died. THEN ALLAH REVIVED HIM, and he was struck on the left side of his forehead and died. AND AMONG YOU IS SOMEONE WHO IS HIS EXAMPLE.

(Shiatu dajjal comments)So, the two spots where Dul Qarnayn was struck are called his “horns”. We do not know his real name. But we know now that he was struck twice on the forehead, and that he died TWICE. He underwent Raj’ah.

Now, we come to Imam ‘Ali’s (عليه السّلام) statement: “And among you is someone who is his example”.

In other words, right then and there when Imam ‘Ali (عليه السّلام) was speaking to the people, someone in this Ummah who was an exact match of Dhul Qarnayn (عليه السّلام), was present. This person was not a prophet, but was nonetheless raised by Allah (تبارك و تعالى) and sent to a people. This person would be struck at the right side of his forehead, which will cause his death. Later, Allah (تبارك و تعالى) will revive him, and he will be struck again at the left side of his forehead. HE WILL DIE TWICE, AND WILL GO THROUGH RAJ’AH LIKE DHUL QARNAYN (عليه السّلام). Who was it?

History has testified that it was Imam ‘Ali (عليه السّلام) himself. He was struck on his forehead, and he died. He will be raised by Allah (تبارك و تعالى) again, and will be struck again on the head and will die again. In any case, even if Nasibis (لعنهم الله) do not agree that it is Imam ‘Ali (عليه السّلام), they still have no choice but to accept that someone in this Ummah has undergone or will undergo Raj’ah like Dhul Qarnayn (عليه السّلام).[Quote]

Answer:

This indeed is a ridiculous example of deception by Shiatu dajjal. Because the phrase “And among you is someone who is his example” means among them there was a person who had the seerah(way of life) like Dhul Qarnayn.

Anyways let us shatter the stupidity of Shiatu dajjal in a detailed manner:

Reply 1:

 وفيكم مثله

Ali(ra) said: And among YOU(kum) is someone who is his example.

Even the children who are in primary school can understand that, Ali(ra) is excluded  from those people whom he was addressing, if Ali(ra) wanted to signify that even he was included among those people then he would have said, “And among US is someone who is his example”. But the statement Ali(ra) made clearly excludes him from those people whom he was addressing. Thus the stupidity of Shiatu dajjal due lack of understanding skills has no ground to stand. Moreover what was the need for Ali(ra) to say that in such an unclear manner if at all he was pointing himself? There is no sane reason for that, and it just proves that Ali(ra) was addressing those people and he excluded himself from them.

Furthermore, in another narration which the Shia uses as supporting evidence, the Prophet (saw) says to Ali, “O’ Ali there is a treasure for you in paradise and you shall be its Thu Al-Qarnayn.”(Abd Allah bin Saba . p. 65))

Olawuyi then quotes Sh. Shoaib Al-Arna’ut, who classified the hadith as hasan li-ghairih.(Abd Allah bin Saba. p. 66). However, upon further inspection, we find that Sh. Shoaib’s alternative chain is from the narration of Buraida, which does not even mention Thu Al-Qarnain.(Al-Musnad 2/464). In other words, the supporting evidence is not sufficient and all that is left is this chain alone. It is needless to say that the narration is weak due to Salama bin Abi Al-Tufail since is majhool,(Mizan Al-I’itidal 3/272) and due to the tadlees of Ibn Ishaaq.(Ta’reef Ahl Al-Taqdees. p. 132)

Reply 2:

When some one is termed as an example, then it is to denote that a lesson should be taken from him or he is to be followed in certain aspects of life, but its out of mind to claim that people must die like the one who is their example.

We find in verses of Quran:

1. He (Iesa (Jesus)) was not more than a slave. We granted Our Favour to him, and We made him an EXAMPLE to the Children of Israel. Quran(43:59)

Comment: If we apply the stupid Shia interpretation then it means that all the children of Israel were asked to be raised up like Jesus. But we know that it will be stupidity if one claims so.

2. And We made them a precedent and EXAMPLE to the later generations. Quran(43:56);

Comment: Same is situation rises for this verse, if we apply the retarded Shia interpretations.

3. The Messenger of God is certainly a good EXAMPLE for those of you who have hope in God and in the Day of Judgment and who remember God very often.(33:21)

Comment: So does it mean that a person can only become a best example of prophet(Saw) if he EVEN died same as Prophet(Saw) ?  If so then did Ali(ra) die like Prophet(Saw) ?

Reply 3:

Ali(ra) said that, Dhul Qarnayn was only a “righteous slave of Allah”, He(ra) didn’t say that Dhul Qarnayn was a divine Imam from Allah. So if according to shias Ali(ra) was like Dhul Qarnayn then are they going to believe that Ali(ra) was also not a divine Imam but only a righteous servant of Allah?

And the most funniest part of dajjali interpretation was this statement, Shiatu said [He will be raised by Allah (تبارك و تعالى) again, and will be struck again on the head and will die again”]. But on the contrary Shias believe that during Raj’ah the power and authority will be with Ahlebayt where they will be punishing the evil doers, So from where does the question rises that again Ali(ra) will be martyred, What sort of punishment would that be? Indeed Shia stupidity have no end at all, and we doubt that this stupid view is held by any Shia hadees or by Shia scholar.

Reply 4:

Ali(ra) and his Son Hassan(ra) themselves destroyed the false beliefs and interpretations of Shiatu dajjal, So there remains no door for shias to escape.

Ahlebayt rejected this belief in a clear manner:

Here is an authentic narration present in the books of Ahlesunnah where Ahlebayt rejected the ridiculous belief of Raj’ah:

Ibn Hajar al-Haythamee  metioned in his Majma’ az-Zawaa’id (2/10) with a good chain of narration that ‘Aasim bin Bahdalah said:

قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك

الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه

“I said to ‘al-Hasan bin ‘Alee: “The Shee’ah claim that ‘Ali will return.”He said: “Those liars have lied. For if we had known that, his women would not have married and we would not have divided his inheritance.”

Comment: Here Ahlebayt called the people who possess the believe that Ali(ra) will return(raj’a) as Liars.

Here’s a hadith sahih present in Shia book showing that the doctrine of Raj’ah is wrong:

عن محمّد بن الحسن بن الوليد ، عن الصفّار ، عن أحمد بن محمّد ، عن عثمان بن عيسى ، عن صالح بن ميثم ، عن عباية الأسدي ، قال : سمعت أمير المؤمنين ( عليه السلام ) وهو متكي وأنا قائم عليه : « لأبنينّ بمصر منبراً ، ولأنقضنّ دمشق حجراً حجراً ، ولاُخرجنّ اليهود والنصارى من كلّ كور العرب ، ولأسوقنّ العرب بعصاي هذه » فقلت له : يا أمير المؤمنين كأنّك تخبر أنّك تحيى بعدما تموت ؟ فقال : « هيهات يا عباية ذهبت في غير مذهب ، يفعله رجل منّي

From muhammed ibn al-hasan ibn al-waleed from saffar from ahmed ibn muhammed from othman ibn issa from salih ibn maitham from qbaya al-asdi he said : I heard Ameer al-momineen while he was sitting and I was standing saying: I will build a pulpit in Egypt and I will tear Damascus stone by stone and I will kick out Jews and Christians from all Arab lands and I will lead Arabs with this stick of mine so abaya said : O Ameer al-momineen , are you saying you will come back to life after death so Ameer al-momineen answered : not at all abaya you misunderstood , this will be done by a man from me (he means al-mahdi) [Ma’ani al-akhbar by sheikh sadooq]

Comment: So Ali(ra) denied raj’ah completely here. He rejected the view that he is again going to come back to life after death in this world.

 

Deception 7:

A shia scholar in his book said:

[Quote] They shall say: “Our Lord! thou hast caused is to die two deaths …” (40; 11)

And the meaning of the verse will not be fulfilled unless there is a return to this world after death, although some commentators of the Qur’an have tried to give an exegesis (ta’wil) which cannot, however, satisfy us or reveal the true meaning of the verse.[Quote]

Answer:

This is hilarious claim made by the shia scholar because the verse he is trying to use to defend the Un-Islamic belief of Raj’ah is actually a strong refutation to the belief of Raj’ah, since according to shi’ite belief people will be brought to life THRICE (twice in the world and once on day of judgment) not twice.

Let us provide our readers the correct understanding of this verse by using the verse of Quran, because we know that most of the times Qur’an does its own commentary, As Allah said: See how We repeat the verses that they may understand.” Quran(6:65).

Ath-Thawri narrated from Abu Ishaq from Abu Al-Ahwas from Ibn Mas`ud, may Allah be pleased with him: “This Ayah(40:11) is like the Ayah:(How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life and then unto Him you will return.)’(2:28) This was also the view of Ibn `Abbas, Ad-Dahhak, Qatadah and Abu Malik. This is undoubtedly the correct view.[Tafseer ibn Katheer]

Here is the verse which is similar to the above verse and which which will help us understand the verse which was misinterpreted by Shia scholar:

How can you deny Allah and you were dead and He gave you life, then He will cause you to die, then again restore you to life, and unto Him you will be returned ?  (Quran 2:28)

Shia commentary for this verse(2:28) which is similar to the verse(40:11)  states:

[How can you deny Allah and you were dead and He gave you life,…”] The Qur’an reminds all individuals that formerly they were inanimate like the pieces of stone, wood, and the like of them. The water of life had not been poured on you and the breeze of vitality had not blown through the garden of your being to open the blossom of your lifetime in the realm of your entity.Now, you are gifted with the bounty of life and you are actually living….The Qur’an, after providing these two clear statements as proof for the Essence of Allah in order to make the soul of man disposed to grasp other problems, refers to the subject of Resurrection and being restored to life after death. It says : [“…then again restore you to life, …”] This phenomena of life after death, indeed, is not so surprising because it is not unfamiliar and man has formerly seen the same situation in nature. Therefore, regarding the first statement, viz. ‘the enlivening of the inanimate’, the acceptance of raising the dead after the decomposition of the body, it is not so difficult, but it is easier than the first time He created man.

Sunni commentary for this verse(2:28) which is similar to the verse(40:11) states:

(You were dead and He gave you life) meaning, He brought them from the state of nonexistence to life. Ibn Jarir reported from Ata’ that Ibn Abbas said that, (Seeing that you were dead and He gave you life) means, “You did not exist beforehand. You were nothing until Allah created you; He will bring death to you and then bring you back to life during Resurrection.”(Tafseer ibn Katheer, chapter 2 verse 28).

Comment: From this verse we find that Life will be given twice the first time when someone takes birth and the second time when that person is resurrected on the day of Judgment. There is no mention of life being given the third time, like the shias believe that it will occur before the Day of Judgment during the period of Imam Mahdi. So Quran clearly refutes the false doctrine of Raj’ah. 

 

Conclusion

Thus as we have proved this false doctrine has no place in Islam, and Ahl Al bayt are free from this false doctrine attributed to them by Shias. The scholars of the Shia needed an outlet to vent their anger towards the Nasibis [i.e. Sunnis] so they invented this fantasy of Al-Raj’ah. These are beliefs designed by the Shia leaders to let their minions know that they beat us Sunnis in the end. So we request the truthseekers to reject these false doctrines and the cult which preaches these false doctrines and join the straight path of Ahlesunnah.

2 thoughts on “Exposing the doctrine of Al-Raj’ah:The Return of Ahl Albayt

  1. When the Imam Mahdi (pbuh) appears openly in the world, he will not flog or punish. He is too kind and merciful to do something like that. However, those who are cruel, unjust and oppresive will fall and suffer when when he comes.

    Actually the Imam Mahdi(pbuh) has already arrived this year. He is still incognito, acting as an ordinary person without declaring himself.

    Each person needs to recognize him for himself. This may not be that easy, since he will appear as an ordinary man until most people acknowledge him. The way to recognize him is thru his words or the message that he brings – the message of peace, brotherhood and justice.

    • Salamalaikum,

      This is not true brother, because we haven’t seen the remaining caliphs from the list of 12 caliphs yet. Ummat e Muslimah is yet to be ruled by Caliph 6th to or Caliph 7th to Caliph 11th, after that the rule of Imam Mahdi will begin. So how could Imam Mahdi arrive when we know that his rule will be for 7 years?, so do you mean that all those things that are going to take place in the rule of Mahdi(as), like arrival of Jesus(as), killing of Dajjal, and some battles etc will take place in next 6 years? No I don’t think so.

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