The Perpetual Return of the Imaam

Written by: Mikhayah

‫بسم ال الرمن الرحيم‬

"When you learn in the treatises of the ancient Sages that there exists a world
provided with dimensions and extension, other than the pleroma of Intelligences
[that is, a world below that of the pure archangelic Intelligences], and other
than the world governed by the Souls of the Spheres [that is, a world which, while
having dimension and extension, is other than the world of sensory phenomena, and
superior to it, including the sidereal universe, the planets and the 'fixed
stars'], a world where there are cities whose number it is impossible to count,
cities among which our Prophet himself named Jabalqa and Jabarsa, do not hasten to
call it a lie, for pilgrims of the spirit may contemplate that world, and they
find there everything that is the object of their desire." Suhrawardi, "Book of
Conversations" (Corps spirituel) p. 147

In contradistinction to the popular beliefs of many modern day Ithna ..Ashariyyah

Muslimoon, throughout the ages there have been a small number of ..urafa who
maintain that the Imaamu-z-Zamaan (Leader of the Age) - while in fact the son of
Imaam Hasanu-l-..Askari - has ascended long ago from this material world of
dunyaa' of ..alamu-l-mulk to the world unseen by physical eyes, known as the
"Barzakh" in the Qur'aan and Ahadeeth, and as "Hurqaliyyah" (or Hurqalya), in
latter esoteric (batiniy) parlance. This dimensional "barrier" world is the world
- between ..alamu-l-mulk (the physical world of the dunyaa'), and the Angelic
world of ..alamu-l-Malakut - which one encounters both upon death, and also in
stated of deep meditation and lucid dream states. When humankind reaches maturity
and abandons strife and conflict (fitnah) of the dunyaa', preparing itself to meet
and behold the Imaamu-z-Zaman, only then will we be able to see him. For the
manifestation of the Hidden Imaam who resides in Hurqaliyyah is not an outward
event to be expected, but rather a perpetual return that gradually takes place as
the traveler, ascending Mount Qaf towards Hurqaliyyah, brings about the real event
of the awaited Imaam within his innermost heart (qalb). Thus, it is not a rise at
some far off, hypothetical date, which we can or must be waiting for. Rather, this
return takes place within; when the salik (spiritual seeker), lead by his Shaykh,
Imaamu-l-Mahdiy, reaches the state of "no-state," of fana'; annihilation, death of
the ego (nafs), and subsequent awakening of the Rooh Allah within.

This cannot be understood in normative, base terms and conceptualizations of the

individual "self" or collection of "selves" (nufoos) as necessarily "real." For at
the root of understanding the mystical reality of the perpetual return of the
Imaamu-l-Mahdiy is the awakening to the Oneness of Existence, "Wahdatu-l-Wujud."
Any attempt to conceive of this notion outside of the conceptual paradigm of
Wahdatu-l-Wujud will not only lead to confusion and misunderstanding, but also
likely outrage on the behalf of the conventional religious dogmatist.

Much of this outrage is due to fear of past exploitations of the truth for the
sake of the imagined personal gain (in wealth, power, adoration or fame), of
messianic imposters who exploited the esoteric (batiniy), for the sake of lording
gnosis (..irfaan) over the masses; spoon-feeding it to them after having first
chewed it up, swallowed and regurgitated it. We see this best exemplified in the
case of Mirza ..Aliyy Muhammad who came to refer to himself as the "Bab" (or the
"Gate" of the Mahdiy), and capitalized on the primitive superstitions of the
masses, who seeing that nearly 1,000 years had passed since the disappearance of
the Imaamu-l-Mahdiy, were eagerly expecting his return and rise at any minute, due
to the collective subconscious anticipation surrounding that date.
It is out of fear of this "Babist" tumor on Shaykhiyyah (the "Shaykhi" School
started by Shaykh Ahmadu-l-Ahsa'i, who lived from 1753 to 1826 C.E.), that many
Sheey..ah today are theologically terrified of looking into the eyes of this
concept of the Imaam having lived on - like prophets before him such as Idris,
Ilyas and the like - in the realm of Hurqaliyyah. The reality of this realm of
Hurqaliyyah, internal and hidden, surrounds and encompasses what is commonly
deemed external and visible. Thus, it is this spiritual reality that envelops and
contains the reality which is considered "material."

The danger, which many who are aware of these concepts fear, is best exemplified
in what actually occurred within the pages of history with Babism and its later
development into Bahaism. For, Mirza ..Aliyy Muhammad imagined, if the Imaam
exists in the realm of Hurqaliyyah, then it is possible that he could return to
this world in a physical body different than the one he departed in. This concept
was all it took for Mirza ..Aliyy Muhammad to declare himself first the "bab" or
"gate" to the 12th Imaam, then after gaining a significant enough following, move
on to claim for himself the Prophet Muhammad's title of "Nuqtiyiula" (meaning
"Primal Point"), and subsequently abrogate Shariy..ah. This apostasy alone was
enough to frighten scholars away from further exploring the Shaykhiy notions,
which became much stigmatized in some circles, because of Mirza's apostasy.

Nevertheless, the Supreme, Governing Reality (al-Haqeeqah), is not bound by the

constraints of time-space, culture, individual consciousness, belief or desire.
What is, is, and neither belief nor hope to the contrary of this Reality can, or
will change what is. All of the imposters in the world can arise claiming to sit
in the seat of prophethood, but this does not invalidate the nature of
prophethood, nor the appointment of prophets by the Divine through the Angelic
Messengers. Similarly, all of the imposters in the world can arise claiming to be
"this" or "that." But we are warned of these types by ..Iysaa-l-Maseeh himself who
told us that we will "know them by their fruits," that is, we will see those who
go around proclaiming startlingly things about "their" identity of "their" nufoos,
and surely this is the fruit of a poisonous tree. For a man who has spent his
entire life in the city may be left in the forest with no knowledge of botany or
identifying wild edible plants, but this does not mean that his personal fear of
every wild berry he sees will be shared by a man who grew up surrounded by
unimpeded, primordial nature.

What is real is real. We can define, codify and center our realities around given
socio-spiritual memes and paradigms which many culturally and/or subjectively
fixate upon and grow attached to. However, these individual "realities" are
nevertheless governed supremely by one singular and immutable Reality. It is this
which is the singular Haqeeqah, the Supreme Reality, the Absolute Truth (Haqq).

Once you have truly embarked upon the mystical journey inward (something
altogether different than merely theoretically understanding that there is "a
journey" or intellectually philosophizing about this hypothetical journey), to the
Golden Masjid, on the Green Island (Jazeeratu-l-Khazhra), within the White Sea
beyond the seas of the elements, then you find the true Shaykh, the true Guide,
the true Mahdiy. This is the true Imaam of your own being. It is from the "true"
West, the "Celestial West" of the abode of Jabarsa that the Imaam will return,
from where the Imaam IS returning. When you understand this, then any notion of a
physical return of the Imaam (real or imagined), is incidental to the Spiritual
Reality. For this perpetual return is not bound by the constraints of time-space,
nor is it hastened by prayers, supplications, lament, mourning and wailing for
relief, for faraj. These will not hasten the perpetual return of the Imaam. We
must understand the true meaning of the words ascribed to the 12th Imaam himself
that "If our Sheey..ah were firm in their promise wholeheartedly, then our meeting
would not be delayed."
We must understand this and reflect upon why the commission to rise was invested
in A'mmah before the 12th Imaam, most notably Imaam Ja..faru-s-Sadiq, who claimed
that as a result of the "Badaa" of Allah's Free-Will in relation to human free-
will, the Qayim, the Rise was delayed and would manifest in another generation.
Thus the Imaam said: "This matter (the rising in arms) was vested in me, but Allah
delayed it; Hu shall do with my progeny whatever Hu wants."

Tusi, al-Ghayba, 278

This is in accordance with Aayah 39 of Sooratu-r-Ra..ad (13) in the Qur'aan

wherein it is written that: "Allaah blots out, and Hu establishes whatsoever Hu
will; and with Hu is the Ummu-l-Kitaab.

‫َاب‬
ِ ‫ِت‬‫ْك‬
‫ّ ال‬
‫ُ أم‬
‫َه‬‫ِند‬
‫َع‬‫ُ و‬
‫ِت‬‫ْب‬
‫ُث‬‫َي‬
‫َاء و‬
‫َش‬‫َا ي‬
‫ّ م‬
‫ُو ال‬
‫ْح‬‫ي‬
َ

Similarly, Imaam Ja..faru-s-Saadiq spoke of the monumental change in Divine Will

of Imamate from his son Isma..eel to that of Moosaa that: "There was no bada' for
Allah like the bada' in the case of my son Isma..eel."

Thus, the nature of Allah is vibrant and completely capable of adapting with the
course of change in human events. Living in the philosophical realm of
psychological attachment to prophetic or cultural expectations will certainly doom
us to failure. Thus, Allah Wills only perfection for us, but if we do not accept
the open invitation to perfection, then Allah's Will "changes" in response to our
rejection. For both Divine Predestination and Human Freewill exist synonymously
like the inside and the outside of the same vessel. There is of course no
contradiction between the two as time-space is itself an illusion of the dunyaa'.

The delay of the Qayim, the Rise of the Imaam from the time of Ja..faru-s-Saadiq
to a distant time in a future generation was a reaction from the Divine to human
insufficiency and unpreparedness spiritually and physically for the Qayim. We see
this illustrated in the now almost mythic seeming hadeeth about the standards
which the disciples of the Imaam must reach for the Rise to transpire. It is
written in Biharu-l-Anwar that Sahl ibnu-l-Hasanu-l-Khurasani who was one of the
followers of Ahlu-l-Bayt in Khurasan (a province in Iran) came to Medina to meet
Imaam Ja..faru-s-Saadiq. Sahlu-l-Khurasani said: "O son of the Rasulullah! You are
of the A'mmah of Ahl'ul-Bayt. What prevents you from getting your right (i.e. the
rule) while you find more than one hundred thousand Sheey..ah who are ready to
fight for you?"

The Imaam asked him to sit down, and then ordered to turn on the oven that was in
the house. After the oven became very hot and turned red, the Imaam said:
"O Khurasani step into the oven and sit in it."

The Khurasani said: "My master, o son of the Rasulullah! Do not punish me by fire
and make it easy for me."

At this time, Haroonu-l-Makki entered the room, and after the greetings exchanged,
the Imaam told him to put down his shoes and to sit down inside the oven. He did
so and the Imaam started talking to Sahl about Khurasan as if nothing had
happened. After some time, the Imaam said: "O Khurasani stand up and look inside
the oven."

Sahl looked into the oven and saw Haroon sitting cross-legged inside the fire.
Then Imaamu-s-Sadiq asked Haroon to come out of oven and he came out healthy with
no burn or injury. At this time, the Imaam asked Sahl:
"How many individuals do you know in Khurasan like this man?"

Sahl replied: "By Allah, not even one."

The Imaam confirmed his saying and said, "We do not rise at this time when we do
not even have five helpers (like him). We know better about the proper time."

Biharu-l-Anwar volume 47 (p. 123, hadeeth 172; also in Manaqib by ibn Shahr Ashub)

Thus, for this reason alone, due to the zeal with which the disciples of the
A'mmah proclaimed allegiance to the cause of Allah, and yet did not seek after
mastery of the Siratu-l-Kamaal, the Rise was postponed until a time when the
Sheey..ah were "firm on their commitment wholeheartedly." Still today this
continues and WILL continue unless and until this commitment is made
wholeheartedly by the appropriate number of Mystic Warriors (Mujaahideena
..Aarifeen), through whom the Imaam will act. Whether this manifests by the Imaam
leading purely from the invisible realm or by a physical return is completely
inconsequential for these individuals and the actions they will already be taking.

Thus, it is reported that the tenth Imaam said, "If your Imaam goes into
occultation, expect freedom from grief (to come from) beneath your feet."

Biharu-l-Anwar, vol. 51, p. 161.

It is clear that the above statement of Imaamu-l-Hadi meant that it is the

responsibility of every follower of the Imaamu-l-Mahdiy to prepare for the rise of
their Imaam by their own efforts and not wait for a physical return from the realm
of Hurqaliyyah. For there is no man who will come and do what we ourselves will
not do; lest he is acting of his own will and not that of Allah. The Mahdiy is not
our housekeeper, who comes and cleans up the mess that we made in this world.
There are no shortcuts in the Supreme Reality. There are no easy ways out. If we
seek relief then we are to expect it to come from beneath our own feet. For once
we make the inner Hajj of the qalb, once we have given bayyah to the Imaam who
exists out-of-time and space, only then do we approach the caliber of the
companions of the Hidden Imaam, and only then does the physical return of the
Imaam become incidental, as we already thusly find ourselves under the instruction
and the guidance of the Hidden Imaam within; the Imaam of our TRUE Self.
For neither the tales of Suhrawardi (who, it is said, Shaykh Ahmad derived his
conception of the realm of Hurqaliyyah), nor the tales which in many notable
Sheey..ah have told us throughout the years of reaching the "land of the Hidden
Imaam," are imaginary, unreal, nor allegorical. Without a doubt, the Earthly
appearance of the twelve A'mmah concluded with the twelfth, who, as a young child
went into occultation (ghaybah) in A.H. 260/C.E. 873; whose "second coming" the
Prophet Muhammad himself announced. Upon this Manifestation at the end of the
Zaman, he reveals the hidden meaning of all scriptural manifestations of the
Kitaab Allah and fill the Earth with equal rights and justice, as it has been
filled with oppression and tyranny. Since then, the Hidden Imaam is in the
position of those who were removed from the visible world without crossing the
threshold of death. He is present simultaneously in the past, present and future,
having transcended the boundaries of time-space. For he has attained to the state
of al-Khizhr. He is the Imaam hidden from the material senses, but present in the
quloob, the hearts of his true Sheey..ah.

In his last letter to his fourth and last safir (representative), the Twelfth
Imaamu-l-Mahdiy warned against those who would pretend to quote him, to have seen
him, or even to be him in order to lay claim to a public, political or spiritual
role in his name.
"In the name of Allah, the Compassionate, the Merciful. You are going to die in
six days, may Allah grant patience to your brothers in faith on your departure.
So, be prepared, but appoint no one in your place, because from the day of your
death the period of my major occultation (ghaybatu-l-kubra) will begin.
Henceforth, no one will see me, unless and until Allah makes me appear. My
reappearance will take place after a very long time when people will have grown
tired of waiting and those who are weak in their faith will say: 'What! Is he
still alive?' When men will become cruel and inconsiderate, and the world will be
full of injustice and violence. Very soon some men will claim to nave seen me.
Beware! Anyone who makes such a claim before the coming out of Sufyaniy and the
sound from heaven announcing my reappearance, is a liar and an imposter. There is
no might nor strength except in Allah, the Magnificent."

Thus, access to the little Golden Masjid was only permitted to a person who, by
attaining the spiritual degree at which the Imaam has become his personal internal
Guide, has attained a state similar to actual descendant of the Imaam. It is this
that permits the pilgrim to learn other mysteries of al-jazeeratu-l-khazhra. For
the Imaam is the manifestation of higher consciousness, the guide on the path of
enlightenment. Thus, Shaykhu-s-Sadook wrote in his book "Kamaluddin" (pg 370),
that Imaamu-r-Ridha said in reply to a question concerning the coming of the
Imaamu-l-Qa'im that:

"Neither his body can be seen, nor his name can be uttered."

One who is not in the same spiritual state cannot perceive him, and will not
recognize him no matter how many generations pass. It is for this reason that it
is written that Muhammad said: "Happiness is for the one who will attend the Qa'im
of my Ahlu-l-Bayt and will follow him before his rise. This person will love his
(Qa'im's) lovers and hate his enemies, and will accept the leadership of the
A'mmah from before his advent. These ones are my friends, and are the most sincere
members of my Ummah whom I honor very much."

Biharu-l-Anwar, vol. 52, p. 129

It is only by the process of this sojourn to the Inner Imaam through accepting
bayyah to him alone and seeking this Internal path while abrogating all "external"
attachments and istidraaj that your Imaam, your Guide, then takes you upon the
Siratu-l-Kamaal, the path of perfection, as the boundaries of "you" and "he" melt
away; disintegrating that which you have deemed "yourself," and fetally developing
your Resurrected body within.

Brothers and sisters, this is the beginning of the understanding of the reality of
the Rise of the Imaamu-l-Qa'im, which takes place first within the heart of the
Mu'min, and secondarily through the manifestation of the Divine Will through their
actions, "on Earth as it is in Heaven."