The signed letter of Muhammad al-Mahdi

Etymology

Etymology of Tawqee is referred to Vaqa’a (Arabic: وقع) which means throwing. Other meaning of it is a sign of camel’s saddle on its body. According to this meaning, Tawqee was a signature of Caliph or rulers on the letter of complaint.[2]

History

For first time, the word of signature was seen in narration of Musa al-Kadhim that was a signature of him at end of the letter. Also, Tawqee with this meaning was seen in some narrations of Ali al-Ridha. There is signature that related to Muhammad al-Jawad such as written answer of Imam to Ali al-Hadi question, detailed letter of Imam to Ali ibn Mahziar Ahvazi about religious law, khums and zakat. Also, Ali al-Hadi sent the signed letter to Ali ibn Mahziar Ahvazi. Between signatures of Hasan al-Askari had been nominated to answer of him to Suhail ibn Ziyad about Tawhid and difference of Shiites in matter of body. The using of Tawqee was expanded for Muhammad al-Mahdi. It was not to be limited to only his answers to questions.[3]

The signed letter of Muhammad al-Mahdi

At the end of minor occultation, Imam wrote a letter to Abul Hasan Ali ibn Muhammad al-Samarri and informed him about beginning of the major occultation.[4] The signed letter by Muhammad al-Mahdi was shown in Kamāl al-din book by Ebn Bābuya for the first time.[1] During of major occultation reduced the number of Tawqeeat (plural of Tawqee)[5] and Muhammad al-Mahdi wrote just two Tawqees to al-Shaykh al-Mufid.[3]

1. The supplication of Rajabiyah: According to narration of shaykh Tusi, this supplication is conveyed to the Abu Jafar Muhammad ibn Uthman ibn Sa’id al-Asadi from Muhammad al-Mahdi.[6][7]

2. Al al-yasin Ziyarat: According to narration of Shaykh Tabarsi in al-Ehtijaj, this Du'a is conveyed to the Muhammad Ibn Abdullah Haumeiri who was coeval of two people of the four deputies, from Muhammad al-Mahdi.[8]

3. Ziyarat al-nahiya al-Muqaddasa: It was one of the Husayn ibn Ali’s Ziyarat in Day of Ashura that narrated from Muhammad al-Mahdi. Al-Tabari and Tusi are some of scholars who confirmed the authenticity of Tawqee. Also, Sayyed Ibn Tawus in his book that named al-Iqbal li salih al-a'mal narrated it.[9][10]

gollark: Something something principle of charity.
gollark: oh no, imagine things ending up randomly being sold below the average price?
gollark: Group identification symbol things should be *at least* 64 bits to avoid accidents!
gollark: It's quite dodecahedral to go around trying to assign even simple (pairs of) numbers to the Evil People™.
gollark: I feel as if you have are reading too much into numbers which may be, you know, basically random.

See also

References
  1. Amir-Moezzi, Mohammad Ali (2007). ISLAM IN IRAN vii. THE CONCEPT OF MAHDI IN TWELVER SHIʿISM. Iranicaonline.
  2. Zobayi, Muhammad. Thesaurus. Islamic Knowledge Publication.
  3. Hadad Adel, Gholam Ali (1375). The Islamic world encyclopedia (in Persian). 3 (second ed.). Tehran: Islamic Encyclopedia Foundation. p. 577.
  4. ʻAbd al-Hādī Ḥāʼirī (1977). Shīʿīsm and Constitutionalism in Iran: A Study of the Role Played by the Persian Residents of Iraq in Iranian Politics. Brill Archive. pp. 58–. ISBN 90-04-04900-2.
  5. Klemm, Verena (15 December 2007). ISLAM IN IRAN ix. THE DEPUTIES OF MAHDI. Iranicaonline. Retrieved 21 November 2015.
  6. Rajab, Sha'ban Ramadan. Sohale Sizar. pp. 55–. GGKEY:8QWR009T8F1.
  7. Seeking the Absolute. Sohale Sizar. pp. 28–. GGKEY:ACSQS74D624.
  8. Shahedi, Rohollah; Hoseini Kohsari, Seyyed Eshagh (2011). "Introduction of Al al-yasin Ziyarat". Entezare Maood (34): 35–54.
  9. Ehsanifar Langorodi, Muhammad (2003). "Validity of Ziyarat al-nahiya al-Muqaddasa". Hadith Sciences (30): 32–67.
  10. "ZIYARAT AL-NAHIYA AL-MUQADDASA". Retrieved 30 August 2015.
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