Sources on prophecies...

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Traditions of the Qa’im:

When the Qa'im rises he will come with a new commission, just as the Prophet in the beginning of Islam called the people to a new commission

Ithbat al-hudat Vol. 7, p. 110.


When the Qa'im emerges he will come with a new commission, a new book, a new conduct and a new judgement, which will be strenuous for the Arabs. His work is nothing but to fight, and no one [among the disbelievers] will be spared. He will not be afraid of any blame in the execution of his duty.

Ithbat al-hudat, Vol. 7, p. 83.


When the Prophet was appointed people worshipped stones and wood. However, when our Qa'im arises people will interpret the ordinances of God against his interpretation, and will argue with him and dispute by means of the Qur'an. By God, the justice of the Qa'im will enter inside their homes, just as the heat and the cold enter them.

Ithbat al-hudat, Vol. 7, p. 86.

I can witness the Qa'im wearing the particular garment and taking out the letter of the Prophet sealed with a golden seal, and after breaking the seal he reads aloud to the people. The people disperse from him as the sheep do from the shepherd. And no one besides his vizier and eleven chiefs remain with him. Then people begin to search for a reformer everywhere. But, since they do not find anyone besides him who can help them, they rush towards him. By God, I know what the Qa'im is telling them which they refuse to acknowledge

Bihar al-anwar, Vol. 52, p. 326.


There will dawn a time when there will remain nothing but a trace from the Qur'an. And from Islam there will survive only a name. There will be people called Muslims, but they will be the farthest of all other people from Islam. They will have well built mosques; but these will be devoid of guidance

Bihar al-anwar, Vol. 52, p. 190.

"The sacred Books will be ornate, the mosques disguised, the minarets extended. Criminals will be praised, the lines of combat narrowed, hearts in disaccord and pacts broken. Women, greedy for the riches of this lower world, will involve themselves in the business of their husbands, the vicious voices of the man will be loud and will be listened to. The most ignoble of the people will become leaders, the debauched will be believed for fear of the Evil they will cause, the liar will be considered as truthful and the traitor as trustworthy… They will resort to singers and musical instruments … and women will horse ride, they will resemble men and the men will resemble women. The people will prefer the activities of this lower-world to those of the Higher-World and will cover with lambskin the hearts of wolves."

al-Kulayi, Us G1 K.K al-Hujjan, Bab MS JS a fi l-ithna' ashar, 11/468-485; al-Nu'Mani, K al-Ghayba,bab., p. 201, 281. Ibn-Babuye, Kamal al-Din, Bab-5 24-38, p. 256, 385, see also Id, Hal, Bab 12; Nahj-al-Balagha, p. 295, 424, 425, 458, 1158. 1180, 1222. Kamal, bab 47, l,11/525-28

It is the universal initiation by the imam of all men into the secrets of existence and of their own religions, and this is without doubt the meaning which must be understood by the term Mahdi given by the fifth imam al-Bagir: Mahdi (the Guide) is named as such because it is he who will guide (Yahdi) us in the secret teachings."

al-Nu'mani, bab 14, p. 342

"The Mahdi will extract the Torah and the other Divine Books from their caverns and will judge amongst the faithful of the Evangiles according to the Evangiles, amongst the faithful of al-Zabur (The Book of David) according to the al-Zabur and amongst the faithful of the Koran according to the Koran."

Ibn Babunye, bab 129, 1/161; Ibn-Ayyash, Mugrad-Ab, 18159


Prophecies related to Baha’u’llah (the Return of Christ) in the
Traditions (Hadiths)

The following are prophecies from the major books of Sunni Hadiths which
Baha’is believe were fulfilled by Baha’u’llah (see also later). Baha’is
believe that Baha’u’llah was the return of Christ (al-Masi:

The Descent of Jesus

>From the Sahih of al-BukhᲭ:
Narrated by Ab?ayra:

God's Messenger said, `The Hour will not be
established until the son of Mary (i.e. Jesus) descends amongst you as a
just ruler, he will break the cross, kill the pigs, and abolish the Jizyah tax. Money will be in abundance so that nobody will accept it (as charitable gifts).'(10)

Baha’is interpret

`break the cross, kill the pigs, and abolish the
Jizyah tax'

as meaning that on his return, Jesus will have the full
authority of a Messenger of God. He will supercede the previous religions and abrogate and replace their laws. This is expressed symbolically in this Tradition as:

he will `break the cross'
(superceding Christianity),

`kill the pigs' (for food, abrogating the
laws of Judaism)

and `abolish the Jizya' (superceding the Islamic
Shari`ah).

Baha’u’llah did all of this both symbolically and, in the
case of abolishing the prohibition on eating pork and the Jizyah tax, literally also.


His Ministry will be for Forty Years

>From the Sunan of Ab??arrated by Ab?ayra:

The Prophet (peace be upon him) said:

There is no prophet between me and him, that is, Jesus (peace be upon him). He will descend (to the earth) . . . He (Jesus) will destroy the Antichrist (the Dajjᬩ and will live on the earth for forty years and then he will die.(11)

Baha‘u‘llah‘s ministry lasted forty years (1852-92).

(Concerning the
Dajjᬬ see later).


The Establishment of a New Religion and the Opposition of the `Ulama

Im᭠`Abd al-Wahhᢠal-Sha`rᮭ records in his book, al-Yawᱭt wa'l-
Jawᨩr:

He will cause to appear a religion that he holds within himself which even were the Messenger of God (Muhammad) to be alive, he would judge according to it. And in his time, there will only remain this religion, purified from personal opinion. The schools (madhᨩb) of the `ulama will oppose most of his ordinances (ahk᭩hi). And they will be dismayed
at him on account of this for they will consider that, after their leadership, God will not allow a single mujtahid to remain.(12)


God will change the Arab people for Persians

>From the Sahih of at-Tirmidh Ab?ayra said:

Some of the companions of the Messenger of God (upon
him be greetings and praise) said: `O Messenger of God! Who are those people about whom God has said that if we turn back (from the Path), He will substitute in our stead another people and they would not be like us (Qur'ᮠ47:38)?' And Salman (the Persian) was beside the Messenger of
God and the Messenger of God struck him (on the thigh) and took Salman and said:

`This man and his people. By the One in whose hand is my soul! Were faith to be suspended in the Pleiades men from among the Persians would attain unto it.'(13)

The majority of the early followers of the Bab and Baha’u’llah were
Persians


The Last Remaining Supporter of the Mahdi will come to `Akka In al-Futuhᴠal-Makkiyyah, Shaykh Muhyi ad-Dibn al-`Arabecords
the following hadith concerning the Mahdi and his supporters or
ministers (wuzar᩺

He (the Mahdi) will emerge at a time of decline in religion. God will constrain through him what was not constrained though the Qur'an such that a man who is ignorant, cowardly and miserly one evening will be transformed to being learned, brave and generous on the morrow . . . He
will witness the most mighty battle (Armageddon), the banquet of God, upon the plain of `Akka He will banish tyranny and those who espouse it and he will revive religion . . . His martyrs will be the best of
martyrs and his trusted ones the most excellent of trustees. In order to help him, God has kept hidden in a secret place a people whom He has made aware of the concealed and revealed realities of things and of whatever God has ordained for His servants. And they will make their
decisions through their consultations . . . And his supporters whom God has caused to help him - in accordance with His words

`It is incumbent upon Us to help the believers (Qur'ᮠ30:47)' -

they will follow in the footsteps of those of the companions (of the Prophet) who held true to the covenant that they had made with God. And they will all be Persians, there being no Arabs among them, but they will speak Arabic . . . They
are the most favoured of the supporters and the most excellent of the trustees . . . And all of them will be killed except one who will be upon the plain of `Akka the divine table that God has laid out for all creatures.(14)

The Bab(the Mahdi emerged at the time of the decline of the religion
of Islam and ordained new laws and teachings to revive religion.
Concerning his leading followers (the text used the word vaz plural
wuzarᬠ which can be translated as `supporters' or `ministers', but
which I have rendered here as `leading followers'), they were mostly
Persians, but being of the religious class, they spoke Arabic. All of
the leading disciples of the Bab were martyred in Iran and, of the rest,
the most prominent was Baha’u’llah who was exiled to `Akka in Syria.


This Tradition mentions making decisions through consultation which is
what the Baha’is do (see p. XXX). The table with food laid out is also
mentioned in the Qur'an (5:112-115) as being a miracle of Christ, here
being mentioned in relation to the returned Christ. Baha’is consider
that it refers to a heavenly feast of spiritual food.



NOTES

10. Al-Bukhari, Sahih Book 43 - Oppressions , no. 656, vol. 3, p. 395;
at-TirmidhSah Abwᢠal-Fitan, vol. 9, p. 75-7

11. Ab?Sunan, 37 - Kitab Al-Malᨩm, vol. 2, p. 432; Ibn
Hanbal, Musnad, vol. 4, p. 406

12. Ash-Sha`rᮭ, al-Yawᱭt wa'l-Jawᨩr, vol. 2, ch. 65, p. 143. Al-
Sha`rᮩ states that he is quoting Ibn `Arabal-Fut?al-Makkiyyah,
apparently from chapter 366 on `Knowing the station of the supporters of
the Mahdi who will appear at the end of time', vol. 3, pp. 106, but the
wording is slightly different in the text of Ibn `Arabi in the edition
that I have used (see Bibliography). In Shi`ah Traditions there are
similar statements, but these are about the Mahdi however: a new book
and a new religion:

`He will come with a new Cause - just as Muhammad,
at the beginning of Islam, summoned the people to a new Cause - and with a new book'; opposition of the `ulamah o the MahdI The Qa’im [Mahd흊will come to a people who will interpret the Book of God against him and will bring proofs from it against him'; both Traditions are in al-
Nu`mᮭ, al-Ghayba quoted in MajlisBihᲠal-AnwᲠ(lithograph ed.),
vol. 13, p. 192-3.

13. At-TirmidhSah Abwab at-Tafsir, Chapter on the Tafsof S?f Muhammad, vol. 12, p. 146. At-Tirmidhives several chains of
transmission for this had and another similar one. English
translation may be found in at-Tibr, Mishkat al-Masabih, vol. 4, p.
1375. The Shi`i commentary on the Qur'an al-Fayd al-K᳨ᮭ, Kitᢠas-
S᦭, quotes a similar Tradition, vol. 2, p. 572-3

14. Ibn al-`Arabi al-Fut?al-Makkiyyah, chapter 366 on `Knowing the
station of the supporters of the Mahdho will appear at the end of
time', vol. 3, pp. 106-8. See also ash-Sha`rᮭ, al-Yawᱭt wa'l-
Jawᨩr, vol. 2, ch. 65, p. 143-4.

--
Dr Moojan Momen
http://www.escribe.com/religion/bahaist/m9684.html



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From the Kitab-I-Iqan:

According to the tradition, Mufaddál asked Sádiq saying:

“What of the sign of His manifestation, O my master?”

He made reply:

“In the year sixty, 254 His Cause shall be made manifest, and His Name shall be proclaimed.” 284

How strange! Notwithstanding these explicit and manifest references these people have shunned the Truth. For instance, mention of the sorrows, the imprisonment and afflictions inflicted upon that Essence of divine virtue hath been made in the former traditions. In the “Bihár” it is recorded:

“In our Qá’im there shall be four signs from four Prophets, Moses, Jesus, Joseph, and Muhammad. The sign from Moses, is fear and expectation; from Jesus, that which was spoken of Him; from Joseph, imprisonment and dissimulation; from Muhammad, the revelation of a Book similar to the Qur’án.”

Notwithstanding such a conclusive tradition, which in such unmistakable language hath foreshadowed the happenings of the present day, none hath been found to heed its prophecy, and methinks none will do so in the future, except him whom thy Lord willeth.

“God indeed shall make whom He will to hearken, but We shall not make those who are in their graves to hearken.” 285

It is evident unto thee that the Birds of Heaven and Doves of Eternity speak a twofold language. One language, the outward language, is devoid of 255 allusions, is unconcealed and unveiled; that it may be a guiding lamp and a beaconing light whereby wayfarers may attain the heights of holiness, and seekers may advance into the realm of eternal reunion. Such are the unveiled traditions and the evident verses already mentioned.

The other language is veiled and concealed, so that whatever lieth hidden in the heart of the malevolent may be made manifest and their innermost being be disclosed.

Thus hath Sádiq, son of Muhammad, spoken: “God verily will test them and sift them.”

This is the divine standard, this is the Touchstone of God, wherewith He proveth His servants. None apprehendeth the meaning of these utterances except them whose hearts are assured, whose souls have found favour with God, and whose minds are detached from all else but Him.

In such utterances, the literal meaning, as generally understood by the people, is not what hath been intended. Thus it is recorded:

“Every knowledge hath seventy meanings, of which one only is known amongst the people. And when the Qá’im shall arise, He shall reveal unto men all that which remaineth.”

He also saith: “We speak one word, and by it we intend one and seventy meanings; each one of these meanings we can explain.” 256

And now, consider this other tradition, and observe how all these things have been foretold.

In “Arbá’in” it is recorded:

“Out of Baní-Háshim there shall come forth a Youth Who shall reveal new laws. He shall summon the people unto Him, but none will heed His call. Most of His enemies will be the divines. His bidding they will not obey, 243 but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’”

In this day, all are repeating these very same words, utterly unaware that He is established upon the throne of “He doeth whatsoever He willeth,” and abideth upon the seat of “He ordaineth whatsoever He pleaseth.”

Even as it hath been recorded in the “Káfí,” in the tradition of Jabír, in the “Tablet of Fátimih,” concerning the character of the Qá’im:

“He shall manifest the perfection of Moses, the splendour of Jesus, and the patience of Job. His chosen ones shall be abased in His day. Their heads shall be offered as presents even as the heads of the Turks and the Daylamites. They shall be slain and burnt. Fear shall seize them; dismay and alarm shall strike terror into their hearts. The earth shall be dyed with their blood. Their womenfolk shall bewail and lament. These indeed are my friends!”

Consider, not a single letter of this tradition hath remained unfulfilled. In most of the places their blessed blood hath been shed; in every city they have been made captives, have been paraded throughout the provinces, and some have been burnt with fire. And yet no one hath paused to reflect that if the promised Qá’im should reveal the law and ordinances of a former Dispensation, why 246 then should such traditions have been recorded, and why should there arise such a degree of strife and conflict that the people should regard the slaying of these companions as an obligation imposed upon them, and deem the persecution of these holy souls as a means of attaining unto the highest favour?


SERMON 102
O’ people! look at the world like those who abstain from it, and turn away from it. By Alláh, it would shortly turn out its inhabitants and cause grief to the happy and the safe. That which turns and goes away from it never returns and that which is likely to come about is not known or anticipated. Its joy is mingled with grief. Herein men’s firmness inclines towards weakness and languidness. The majority of what pleases you here should not mislead you because that which would help you would be little.

Alláh may shower His mercy on him who ponders and takes lesson thereby, and when he takes lesson he achieves enlightenment. Whatever is present in this world would shortly not exist, while whatever is to exist in the next world is already in existence. Every countable thing would pass away. Every anticipation should be taken to be coming up and every thing that is to come up should be taken as just near.

A part of the same sermon on the attributes of a learned person

Learned is he who knows his worth. It is enough for a man to remain ignorant if he knows not his worth. Certainly, the most hated man with Alláh is he whom Alláh has left for his own self. He goes astray from the right path, and moves without a guide. If he is called to the plantation of this world he is active, but if he is called to the plantation of the next world he is slow. As though what he is active for is obligatory upon him whereas in whatever he is slow was not required of him.

A part of the same sermon concerning future times

There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognised but if he is absent he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. They are those for whom Alláh would open the doors of His mercy and keeps off from them the hardships of His chastisement.

O’ people! a time will come to you when Islam would be capsized as a pot is capsized with all its contents. O’ people, Alláh has protected you from that He might be hard on you but He has not spared you from being put on trial. Alláh the Sublimest of all speakers has said:

Verily in this are signs and We do only try (the people). (Qur’an, 23:30)

as-Sayyid ar-Razí says: As regards Amír al-Mu’minin’s words "kullu mu’minin nuwamah" (every sleeping believer), he implies thereby one who is talked of little and causes no evil. And the word "al-masáyíh" is the plural of "misyáh". He is one who spreads trouble among people through evils and calumnies. And the word "al-madháyí" is the plural of "midhyá". He is one who on hearing of an evil about some one spreads it and shouts about it. And "al-budhur" is the plural of "badhúr". He is one who excels in foolishness and speaks rubbish.


Sermon 103 

About abstemiousness and fear of Allah

O' people! a time will come to you when Islam would be capsized as a pot is capsized with all its contents. O' people, Allah has protected you from that He might be hard on you but He has not spared you from being put on trial. Allah the Sublimest of all speakers has said:
Verily in this are signs and We do only try (the people). (Qur'an, 23:30)



Rajab Bursi
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Rajab al-Hafiz al-Bursi (d 1411) an Arab Shi'ite theologian and mystic.
Rajab al-Hafiz al-Bursi was born in contemporary Iraq, near Hilla, and moved to the Iranian province of Khurasan to escape accusations of heresy. Some sources indicate that he might have been murdered by the Timurids during the Shia persecutions.
His main work is the Mashariq al-anwar al-yaqin fi asrar amir al-muminin (The Orients of the Lights of Certainty concerning the Arcana of the Commander of the Faithful), a work of High Imamology commenting on the apocryphal theopathic sayings attributed to Ali - viz. the Sermon Between the Two Gulfs (khutba tantanjiyya) and the Sermon of the Elucidation (khutbatu'l-bayan) - from the metaphysical perspective of the school of Ibn Arabi.

[edit] Sources
B. T Lawson 'The Light of Certainty in Heritage of Sufism, Oxford, 1999 pp 225-244

http://bahai-library.org/provisionals/tutunjiyyih.html


The Khutbat al-tatanjiya, attributed to the first Imam, ‘Ali, is rather long, and according to Corbin, one of the most difficult "imamological" texts.(10) It is not found in the Nahj al-balagha; the earliest mention of it is in the work of the twelfth century Shi‘i scholar, Ibn Shahrashub.(11) A characteristic passage runs:
I am the one who hopes and the one hoped for; I am abiding over the two gulfs (tatanjayn); I am he who gazes towards the two Wests and the two Easts [cf. Quran 55:17]; I have seen the mercy of God and Paradise is (sic) the vision of the eye.(12)


Elsewhere in the sermon we find the following:


I know wonderful things about God's creation -- things which none but God knows. And, I know what was and what will be and what was with those who preceded at the time of the first dharr belonging to the first Adam (Adam al-awwal) . . . God hid His full knowledge from all of the prophets except the master of this shari‘a of yours (i.e., Muhammad) . . .Then he taught me his knowledge and I taught him my knowledge . . . through us perishes he who perishes and through us is saved he who is saved.

A final example:

I am the master of the first flood and I am the master of the second flood [cf. Quran7:133 & 29:14] I am the master of the flood of ‘Arim [Quran 34:16]. I am the master of the hidden secrets. I am the master of ‘Ad and the gardens. I am the master of Thamud and the signs. I am the one who destroys them. I am the one who agitates them. I am the place to which they return. I am their destroyer. I am their manager. I am the one who constructs them. I am the one who flattens them. I am the one who causes them to die. I am the one who gives them life. I am the First. I am the Last. I am the Seen. I am the Hidden. [cf. Quran 57:3] I was with time (kawr) before generation (dawr). I was with age before aging. I was with the Pen before there was a Pen. I was with the Tablet before there was a Tablet . . . (Ibid., 167-8)

The sermon is one of a number, in which what Corbin calls "l'imamologie théosophique", finds its most accomplished, condensed, and obscure expression.(Annuaire, p.235.) Among such sermons or hadith</I>s included in this category is the first one discussed in this article by Corbin,(Ibid., pp.233-4.)(13) which presents a conversation between the lahut (divine nature) and the nasut (human nature) of the Imam. As mentioned above, it may be that the dialogue presented in this sermon offers another clue to the elusive problem of the "voice" speaking in the Bab's commentary. Signs of such an internal dialogue may be found in the Qur'an itself (viz, the "qul" verses), but the phenomenon is clearly developed in, for example, the Persian mystic, A‘la al-Dawla Simnani (d.1336). Landolt's study of the letters exchanged between Simnani and his master, Nur al-Din Isfarayini (d.1317), sheds light on this topic:






Sermon 147 Nahjul-Balaghah


On the future
Certainly, a time will come upon you after me when nothing will be more concealed than rightfulness, nothing more apparent than wrongfulness and nothing more current than untruth against Allah and His Prophet. For the people of this period nothing will be more valueless than the Qur'an being recited as it ought to be recited, nor anything more valuable than the Qur'an being misplaced from its position. And in the towns nothing will be more hated than virtue, nor anything more acceptable than vice.
The holders of the book will throw it away and its memorisers would forget it. In these days the Qur'an and its people will be exiled and expelled. They will be companions keeping together on one path, but no one will offer them asylum. Consequently at this time the Qur'an and its people will be among the people but not among them, will be with them but not with them, because misguidance cannot accord with guidance even though they may be together. The people will have united on division and will therefore have cut away from the community, as though they were the leaders of the Qur'an and not the Qur'an their leader. Nothing of it will be left with them except its name, and they will know nothing save its writing and its words. Before that, they will inflict hardships on the virtuous, naming the latter's truthful views about Allah false allegations, and enforcing for virtues the punishment of the vice.
Those before you passed away because of the lengthening of their desires and the forgetting of their death, till that promised event befell them about which excuses are turned down, repentance is denied and punishment and retribution is inflicted.

Source:


http://www.al-islam.org/nahj/default.asp?url=147.htm