Muhammad Ziyad Md Tah (@7.5) vs Yupeng Bai (@1.06)

Our Prediction:

Yupeng Bai will win

Muhammad Ziyad Md Tah – Yupeng Bai Match Prediction | 10-09-2019 00:35

Although during the lesser occultation the network of Imam deputies (wikala) claimed to have the right to handle Shia communities' issues, this system was not continued during the Greater Occultation.[29] After the greater occultation, the role of Imam as the head of community was left vacant, which did not theoretically matter at the beginning of Occultation because Shias had no political power at that time. According to Shia beliefs the Imam was both the spiritual and political head of the community. The occultation of 12th Imam left a considerable gap in leadership of Shias.

Aside from Shi'i works almost nothing is known about the life of this Imam.[10] In the biographies of Mahdi written by Shi'is themselves, it is hard to draw a line between hagiographical and historical works.

Ali ibn Hossayn Taee Tatari and Hassan ibn Mohammad ibn Sama'ah each wrote a book titled "Book of Occultation" and introduced the seventh Imam as the Imam who will go into Occultation. Among Zaydis AbousSaeed Ibad ibn Yaqub Ravajini Asfari in a book titled Aboosaeed Asfari collects traditions on occultation and the twelve Imams and the end of Imams in twelve without naming them all. From the twelvers, Ali ibn Mahziar Ahwazi who died on or before 874 CE wrote two books titled, Kitab Al-Malahem and Kitab Alqaem both on occultation and the rise of Imam with sword. Before 874, the traditions existed in Waqifi, Zaydi, Jarudi and Imamite books. Fazl ibn Shazan Nisabouri wrote Al-Qaybah which is narrated from Al-Mashikhah. In Waqifis, Anmati Ibrahim ibn Salih Koufi, a disciple of the fifth Imam, wrote a book titled "Occultation". According to Jassem Hossein, traditions regarding occultation of Mahdi had been collected by many different shia sects. Hossein ibn Mahboob Sarad wrote the book titled Al-mashikhah on occultation.

Further reading[edit]

Talha al-Adawi al-Nisibini, a Shafi'i scholar composed his Maalib al-suul fi manaib al al-rasul answering Sunni objections to the belief that the Twelfth Imm was the Mahdi. The Persian Sufi Sadr al-Din Ibrahim al-Hammuyi (late 7th/13th century) supported Imami doctrine on the Mahdi in his Faraid al-simtayn. In 648/1250-1 the Syrian Shafi'i author Muammad b. The Sibt ibn al-Jawzi wrote Tadhkirat khawass al-umma bi-dhikr khasais al-aimma collecting hadiths from Sunni sources about the virtues of Ali and his descendants, and at the end affirmed that the Twelfth Imam was the Expected Qaim Al Mahdi. Among Sufi circles Abu Bakr al-Bayha (d. al-Bayan fi akhbar sahib al-zaman in proving the Mahdiship of the Twelfth Imam using Sunni traditions. In 650/1252 Kamalal-Din Muammad b. 458/1066) had noted that some Sufi gnostics (djamaa min ahl al-kashf) agreed with the Imami doctrine about the identity of the Mahdi and his ghayba (occultation). Yusuf al-Gandji al-Kurashi wrote K.

It also acted as a moderating force among them by postponing political activities until the future coming of the Awaited Mahdi.[66] The belief has also acted as an inspiration for social movements against political repression. The messianic belief in Mahdi helped Shias to tolerate unbearable situations to the level that without it the Shia religion might not have been able to survive persecutions in the course of history.

Another instance of contemporary Shia messianic tendency manifested itself in the discourse and policies of the former Iranian president Mahmoud Ahmadinejad who thought that Mahdi's return was imminent.

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There was a hadith that was already present in orthodox Sunni collections wherein Muhammad declares that he will be followed by twelve caliphs (alternative versions have qayyims) from his descendants all from his tribe, the Quraysh. The hadith appears in both Bukhari (as amirs Bab al-istakhlaf, 7062) and Muslim (as "caliphs", Bab al-nas taba l-Quraysh, 4667).

According to the Shia, the Mahdi belongs to Muhammad's Bayt (Household), being a descendant of Ali, Fatimah and Ali ibn Husayn Zayn al-Abidin, and considered by Twelvers to be the son of Al-Askari, and consequently the twelfth Imam of the Twelve Imams of the Bayt.

Yaan Richard suggests occultation was a "convenient solution" for the last Imams' justification of their quietism.[10] According to Sachedina, however, the idea of the eschatological Qa'im who would rise after going to occultation was mentioned by the fifth and sixth Imam, i.e.

In the early years of his Imamate, he is believed to have had contact with his followers only through The Four Deputies. Twelver Shites believe that al-Mahd was born in 869 (15 Shabn 255 AH) and assumed Imamate at 5 years of age following the killing of his father Hasan al-Askari. After a 69-year period,[6][7] known as Minor Occultation, a few days before the death of his fourth deputy Abul Hasan Ali ibn Muhammad al-Samarri in 941, he is believed to have sent his followers a letter. Muammad ibn Al-asan al-Mahd (Arabic: ), also known as Imm Zamn ( ), is believed by Shia Twelver Muslims to be the Mahd, an eschatological redeemer of Islam and ultimate savior of humankind and the final Imm of the Twelve Imams who will emerge with Isa (Jesus Christ) in order to fulfill their mission of bringing peace and justice to the world. In that letter that was transmitted by al-Samarri he declared the beginning of Major Occultation during which Mahdi is not in contact with his followers.