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Imam Mahdi (pbuh) 

This is the name of Mubarak Jaafar bin Muhammad Al-Sadiq, peace be upon them. Or the name of “Abu Abdullah” and the narrations of Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-K Hope or salvation.

His mother is respected, Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.

The birth of the enlightened city of Medina on April 24, 702 AH, corresponding to the 17th of Rabi’ al-Awwal, 80 AD The title of Faramaya is the title of Faramaya, may God bless him and his family. This is a hadith that mentioned that the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq fell asleep, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karinji was false.

Peace be upon him, may God’s prayers and peace be upon him. 34 He asked, “May God’s peace and blessings be upon you.” Respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”

The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's family is the father of his children. (The jinn of the doctrine of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridhi) or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra or Umm Farwa, may God’s peace May God bless you

Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas.

Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.

The Virtue of Waiting for the Imam Mahdi (Peace Be Upon Him)

In this chapter, we will mention a summary of the enlightening words and examples of the virtues of their sayings – all of which are enlightening and good – in explaining the merit and reward of those who wait with God Almighty:

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Narration by Ammar al-Sabati:

 

Ammar al-Sabati said: I said to Abu Abdullah (peace be upon him): "Which is better: worship in secret with the imam from among you who is hidden in the state of falsehood or worship during the appearance of the truth and its state with the apparent imam from among you?"

He said: "O Ammar, charity in secret, by God, is better than charity in public. Likewise, by God, your worship in secret with your hidden Imam in a state of falsehood, and your fear of your enemy in a state of falsehood and a state of truce, is better than one who worships God (Glory be to Him) mentioned in the manifestation of the truth with the apparent Imam of the truth. In the state of truth, worship with fear in the state of falsehood is not the same as worship and security in the state of truth, and know that whoever of you today prayed an obligatory prayer in a group concealed from his enemy at its time and completed it, God has written for him fifty obligatory prayers in a group, and whoever of you prayed an obligatory prayer alone, concealing himself with it from his enemy at its time, so he completed it, God (Almighty and Majestic) recorded for him twenty-five obligatory prayers of oneness, and whoever of you prayed a voluntary prayer at its appointed time and completed it, God recorded for him ten voluntary prayers for it, and whoever of you did a good deed, God (Almighty and Majestic) recorded for him it. Twenty good deeds, and God (Almighty and Majestic) will multiply the good deeds of the believer among you if he does good deeds and adheres to piety for his religion, his imam, and himself, and refrains from his tongue many times over. Indeed, God (Almighty and Majestic) is Generous."

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I said: "May I be your ransom, by God you have encouraged me to work and urged me to do it, but I would like to know how we today have become better in deeds than the companions of the Imam al-Zahir among you in the state of truth and we are of the same religion?"

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He said: "You preceded them in entering the religion of God (Glory be to Him), and to prayer, fasting, and Hajj, and to all goodness and understanding, and to worshiping God Almighty in secret from your enemy with your hidden Imam, obedient to him, patient with him, waiting for the state of truth, fearing for your Imam and yourselves from the kings." The oppressors look at the right of your imam and your rights are in the hands of the oppressors. They have prevented you from doing so and forced you to till the world and seek a livelihood while being patient with your religion and worship, obeying your imam and fearing your enemy. Thus, God (the Almighty and Majestic) has multiplied your deeds, so congratulations to you."

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I said: "May I be made your ransom, then what do you think that we will be among the companions of the Qaim and the truth will be revealed, and today, in your imamate and obedience, we are better in deeds than the companions of the state of truth and justice?"

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He said: "Glory be to God. Would you not like God, Blessed and Most High, to reveal truth and justice in the land, for God to unite the word, for God to unite different hearts, and for them not to disobey God (Glory be to Him) on His earth, for His limits to be established in His creation, and for God to return the truth to its people and make it apparent, so that nothing of the truth is concealed? Fear of any of the people, but by God, Ammar! Not one of you dies in the state you are in except that he is better in the sight of God than many of the martyrs of Badr and Uhud, so rejoice" (1).

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In this noble narration, he (peace be upon him) mentioned eight reasons for preference:

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  • First: Preceding in believing in God and His Messenger and entering into and acknowledging the religion of God Almighty.

  • Second: Preceding in implementing the rulings such as prayer, fasting, Hajj, and other good deeds.

  • Third: Worship in secret with the hidden Imam and obeying him for fear of enemies.

  • Fourth: Patience with the hidden Imam in times of adversity.

  • Fifth: Waiting for the emergence of the state of truth as an act of worship.

  • Sixth: Fear for your Imam and yourselves from the unjust kings and their oppression.

  • Seventh: Regret and sorrow for the right of your imam and your rights in the hands of the usurping oppressors who prevented you from disposing of it and forced you to till the world and seek livelihood.

  • Eighth: Patience with these afflictions and calamities on your religion, your worship, obedience to your Imam, and fear of your enemy’s killing, capture, plunder, and dishonor. The companions of the Mahdi (peace be upon him) after his appearance have none of these matters, so God Almighty will multiply your deeds.

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Narration by Umayyah bin Ali:

 

On the authority of Umayyah bin Ali, on the authority of a man, who said: "I said to Abu Abdullah (peace be upon him): Which is better, us or the companions of Al-Qaim (peace be upon him)?"

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He said: "You are better than the companions of the Qaim, because you are afraid for your imam and for yourselves from the unjust imams. If you pray, then your prayer is in piety, and if you fast, then your fasting is in piety, and if you perform Hajj, then your Hajj is in piety, and if you testify, your testimony will not be accepted," and he counted similar things.

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I said: "What do we wish for the Qaim (peace be upon him) if he is like this?"

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He said: "Glory be to God. Would you not like justice to be demonstrated, safe paths, and justice for the oppressed?" (2).

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Narration by the Commander of the Faithful (peace be upon him):

 

"The one who waits for our command is like one who is clothed with his blood for the sake of God" (3).

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Narration by Abu Abdullah (peace be upon him):

 

"Whoever among you dies in this matter while waiting for it will be like someone who was in the tent of Al-Qaim (peace be upon him)" (4).

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Another narration by Abu Abdullah (peace be upon him):

 

"Whoever dies while waiting for this matter will be like someone who was with Al-Qaim in his camp. Rather, he will be like someone striking in front of the Messenger of God (may God bless him and his family and grant them peace) with a sword" (5).

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Narration by Al-Sindhi:

 

On the authority of his grandfather, he said: "I said to Abu Abdullah (peace be upon him): What do you say about someone who died in this matter waiting for it?"

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He (peace be upon him) said: "He is in the position of someone who was with the Qa’im (peace be upon him) in his camp," then he remained silent for a while, then he said: "He is like someone who was with the Messenger of God (may God bless him and his family and grant them peace)" (6).

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Narration by Imam al-Sadiq (peace be upon him):

 

"O Abu Basir, blessed are the Shiites of our Qaim who await his appearance during his absence, and who are obedient to him during his appearance. These are the saints of God upon whom there is no fear nor do they grieve" (7).

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Narration by Imam Zayn al-Abidin (peace be upon him):

 

"O Abu Khaled, the people of the time of his occultation, those who believe in his imamate, and those who wait for his appearance are better than the people of every era, because God, Blessed and Most High, gave them minds, understandings, and knowledge such that absence became to them the status of witnessing, and He placed them in that time. In the status of the Mujahideen in the presence of the Messenger of God (may God bless him and his family and grant them peace) with the sword, those who are truly sincere and truly our Shiites, and callers to the religion of God (Glory be to Him) secretly and publicly" (8).

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References:

  1. Al-Kafi 1: 333-335 / A rare chapter on the state of absence / H. 2.

  2. Jurisdiction: 20 and 21.

  3. Kamal al-Din: 645/ Chapter 55/ H6.

  4. Al-Mahasin by Al-Barqi 1: 173/H 147.

  5. Imamate and Insight: 122/H 118.

  6. Al-Mahasin by Al-Barqi 1: 173/H 146.

  7. Kamal al-Din: 357/Chapter 33/H 54.

  8. Kamal al-Din: 320/Chapter 31/H 2.

Understanding the Covenant and Pledge of Allegiance

"O God, I renew for him this morning, and the days by which I have lived, a covenant, a contract, and a pledge of allegiance to him that is on my neck, from which I will never change or be removed" (1).

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What Does This Pledge of Allegiance Mean?

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Covenant and Contract:

  • The pledge of allegiance here signifies a firm commitment to the path of truth, determination to continue on it, and a refusal to deviate from it.

  • It represents recognition of true leadership and adherence to the path leading to the desired truth.

  • This pledge withstands currents of deviation and trends of misguidance, rejecting any false leadership and remaining loyal to the Quranic front.

  • It acknowledges the leadership of the Imam as divinely ordained and promises unwavering allegiance to this truth.

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Further Elaboration:

  • The pledge of allegiance is about remaining steadfast on the path of truth, recognizing true leadership, and rejecting any forces of evil and aggression masked in deception.

  • It involves not aligning with any other leadership and belonging solely to the Quranic front.

  • This covenant signifies that one is part of a group under divine leadership, and it mandates certainty and unwavering belief in the truth being followed.

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"I bear witness that you and the Imams from your fathers are my Imams and my followers, in the life of this world and on the Day the witnesses stand" (2).

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"O God, bless your guardian and the son of your guardians, whose obedience you have made obligatory, whose rights you have imposed, and whose impurity you have removed, and which you have purified with a thorough purification" (3).

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Renewing the Covenant:

  • By these words, one confirms their vow and renews their resolve, seeking an Islamic state.

  • "O God, bless Muhammad and his family, and fulfill for your guardian what you promised him.

  • Oh God, make his word known, make his call clear, and grant him victory over his enemy and your enemy, O Lord of the Worlds.

  • O God, bless Muhammad and the family of Muhammad, and reveal Your perfect word and Your disappearance in Your land, the fearful and waiting one. O God, grant him a mighty victory, and open a path for him It's easy.

  • Oh God, and strengthen religion through it after inactivity...

  • Oh God, fill the earth with justice and justice, just as it was filled with injustice and injustice" (4).

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Desire for an Islamic State:

  • "Oh God, we desire for You a generous state in which you honor Islam and its people, and in which you humiliate hypocrisy and its people" (5).

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Nature of the Supplication:

  • This supplication is not just a plea but also a connection to Islam, strengthening one's relationship with it.

  • By seeking rational Islamic leadership represented by the expected leader, one is essentially connecting to and seeking Islam.

  • The issue is fundamentally about Islam, and this supplication opens one up to the vision of an Islamic state where justice prevails over every form of injustice found in current governments and banners.

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Inspiration for Justice and Fairness:

  • This noble state embodies God's word on earth, and every believer deeply desires it for its embodiment of justice, human ideals, and all that is good.

  • It is a desire to rid the world of injustice and fill it with fairness and justice, removing the nightmare of oppression that suffocates humanity.

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Significance of the Supplication for the Expected Leader:

  • The nature of supplication for the expected leader connects one to the core values of Islam and reflects a deep yearning for justice and the elimination of oppression.

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Reference from Ibn al-Mashhadi:

  • Ibn al-Mashhadi (may God have mercy on him) said in al-Mazar (pp. 663-666): "Mentioning the covenant commanded during the time of absence: It was narrated on the authority of Jaafar bin Muhammad al-Sadiq (peace be upon him) that he said: 'Whoever calls to God for forty mornings with this covenant is one of the supporters of Our Qaim (peace be upon him), if he dies before him, God Almighty will bring him out of his grave, and God will bestow upon him a thousand good deeds for every word, and erase a thousand bad deeds from him, which is: O God, Lord of Great Light...'" (6).

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References:

  1. Misbah al-Mutahajjid (p. 405/ Praying for the Awaited Guardian (peace be upon him)).

  2. Al-Mazar by Ibn Al-Mashhadi (p. 590 / Al-Qawal at the descent of the basement).

  3. Al-Mazar by Ibn Al-Mashhadi (p. 589/ Another visit to the Sahib al-Zaman (peace be upon him)).

  4. Misbah al-Mutahajjid (p. 581/Opening Supplication).

The Impact of Belief in the Imam’s Occultation on Practical Behavior

Belief in the occultation of the Imam (may God hasten his return) can profoundly impact the behavior of those who hold this belief. Understanding that the Imam is aware of our actions and will bear witness to them on the Day of Resurrection encourages believers to live righteous lives, knowing that their deeds are being observed.

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Witnesses to Human Actions

Every human being has multiple witnesses to their actions, including:

  1. God: "Did he not know that God sees" (Al-Alaq 96:14).

  2. Two Angels: One on the right and one on the left: "As the two receivers receive from the right and from the left" (Q 50:17).

  3. Limbs: On the Day of Resurrection, even one's limbs will testify: "And they will say to their skins, 'Why have you testified against us?' They will say, 'We were made to speak by God, who has made everything speak, and He created you the first time, and to Him you are returned'" (Fussilat 41:19-22).

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Modern science can monitor movements, but it cannot achieve the level of divine witnessing, where even the human soul and limbs testify.

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The Great Book of Deeds

Every action is recorded in a grand book that encompasses all deeds from the beginning of humanity to its end: "And the record [of deeds] will be placed open, and you will see the criminals fearful of that within it, and they will say, 'Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?'" (Al-Kahf 18:49).

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The Earth’s Testimony

The earth itself will testify to human deeds: "When the earth is shaken with its [final] earthquake. And the earth discharges its burdens. And man says, 'What is [wrong] with it?' That Day, it will report its news" (Al-Zalzalah 99:1-4).

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The Messenger and Imams as Witnesses

The Prophet (may God bless him and his family) and the Imams (peace be upon them) will bear witness over the nations: "And [mention, O Muhammad], the Day We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation" (An-Nahl 16:89).

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A narration from Imam Al-Rida (peace be upon him) highlights this: When questioned about the deeds being presented to the Prophet, Imam Al-Rida explained that the Prophet and the Imams see the deeds of their followers and are either pleased or displeased by them.

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Practical Implications

Believing in the Imam’s occultation should lead to the following practical behaviors:

  1. Righteous Conduct: Knowing that the Imam and God are aware of their actions, believers are motivated to act righteously.

  2. Seeking to Please the Imam: Believers strive to live in a way that would please the Imam and avoid actions that would displease him.

  3. Repentance and Prayer: Believers ask for the Imam’s intercession and pray for success in obedience and avoidance of disobedience.

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Believers are encouraged to say: “O our master and our protector, for the sake of your mother Al-Zahra (peace be upon her), pray to God (the Almighty) to grant us success in obedience and keep us away from disobedience. Hearing and answering.”

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References:

  1. Al-Alaq (96): 14.

  2. Q (50): 17.

  3. Q (50): 18.

  4. Fussilat (41): 19-22.

  5. Al-Isra (17): 13-14.

  6. Al-Kahf (18): 49.

  7. Al-Zalzalah (99): 1-4.

  8. An-Nahl (16): 89.

The Emotional Connection of Imams with Their Shiites and the Impact on Believers

Imam Zayn al-Abidin (peace be upon him), like other Imams, displayed profound love, kindness, and attachment to his Shiites. In one narration, a Shiite came to Imam Zayn al-Abidin complaining of poverty. The Imam, besieged and unable to help, cried tears of sorrow for his follower. This narrative highlights the deep emotional bond between the Imams and their followers and their genuine concern for their well-being.

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The Imam's Compassion

The narration goes as follows: A Shiite came to Imam Zayn al-Abidin, unable to reach him due to circumstances, seeking help for his poverty. The Imam, unable to offer assistance, wept for this follower, showing his deep compassion and empathy. This was not merely an expression of helplessness but a profound manifestation of the Imam's love for his followers and his pain at their suffering.

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Imagine the tears and groans of our Imam, the Master of the Age, as he witnesses the torment surrounding his Shiites. He longs for the day when he can call his companions from all over the earth to join him in his mission. However, he endures the pain and prays for relief.

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Praying for the Imam's Relief

Many narrations advise Shiites to pray for the Imam's relief. This plea is not just for our benefit but primarily for the Imam's deliverance from his suffering and isolation. The greatest calamity among the calamities of the Imams is the prolonged occultation of the Imam, intensifying the tribulations faced by the Shiites.

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The Imam shares in the suffering of his followers, feeling the pain of their disputes and conflicts. He is pained by the oppression and injustice they face and is deeply affected by their disagreements and animosities. The Imam's suffering is for all his followers, as he feels their pain and shares in their distress.

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Unity and Brotherhood

To truly connect with the Imam of our time, we must strive for unity and purity of heart. We should avoid hastily accusing and spreading falsehoods about each other. Differences in opinion or interpretation should not lead to personal conflicts or division within the community.

When we disagree, we must maintain good thoughts and manners, following the example of the Imam. Our disagreements should not weaken our collective strength or diminish our commitment to the principles of Islam. We should strive to bring joy to the Imam's heart through our actions, showing that we are true followers who uphold the values of justice and righteousness.

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Repentance and Renewal

On nights of reflection, such as the middle of Shaban, let us renew our covenant with the Imam and repent for our shortcomings. This repentance should stem from love and respect for the Imam, aiming to bring joy to his heart. We should strive to live up to the ideals he embodies and to support his mission through our actions.

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Bringing joy to the heart of a believer is highly valued in Islam, and bringing joy to the Imam's heart is even more significant. Our actions should reflect our commitment to our faith and our dedication to pleasing the Imam, aligning with the teachings of the Ahl al-Bayt (peace be upon them).

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References:

  1. Mustadrak al-Wasa’il by al-Nuri, vol. 12, p. 165, and Kitab al-Ghaybah by Sheikh al-Tusi, p. 387.

  2. Abu Al-Hasan Ali bin Al-Hussein bin Musa bin Babawayh Al-Qummi. He was the sheikh of the Qummis in his time and their jurist and trustworthy person. See: Nicknames and Titles: 1/222.

  3. Al-Kafi: 2/188, Chapter on Bringing Joy to Believers / Hadiths 8, 10, and 12.

Why does Imam Mahdi (may God bless him and grant him peace) not appear with the spread of injustice?

Explanation of the answer is evident from the following:

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1 - If the condition for comprehensive reform is not present, there is no benefit in its appearance and early resurrection before that, because the goal of that has not been achieved, which is the establishment of the argument (may God hasten his return) and the achievement of comprehensive reform.

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2 - Since his mission was exceptional in the world of human formation, it is natural that its circumstances and requirements were unusual and unfamiliar, and other similar models were linked to it, such as the descent of the Prophet of God, Jesus, and Al-Khidr (peace be upon them), and just as it is not possible to predict what is unusual, it is not possible to pose a problem. This is based on the evidence of significant evidence.

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3 - This same alleged problem applies to those who do not adhere to his birth (may God hasten his appearance) as well, as they are told: The Mahdi whose birth you believe is at the end of time and that he will rise to fill the earth with justice and justice. Why was the estimation of his birth delayed?

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This long period, with human societies needing it due to the spread of injustice and lack of justice in societies?!

As for the sixth matter: its mission and achievement

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It is that what appears to be the main mission and the most prominent achievement that will be achieved with the advent of the Awaited Imam Mahdi (may God hasten his appearance) is to establish the proof for humanity - throughout its ages - by which the complete reform called for by the prophets, imams and saints (peace be upon them) before him (may God hasten) is achieved. His relief), which was not achieved at their hands, just as other advocates of justice and reform were unable to achieve it, and three things attest to this:

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The first: texts that stated this, such as: documented by Hisham bin Salem on the authority of Abu Abdullah (peace be upon him) that he said: “This matter will not happen until no group of people remains except that they have appointed rulers over the people, so that the one who says: (If we were appointed rulers) We will be just. Then the One who will establish truth and justice will rise” (1), and other similar things.

Second: What is included in many texts is that his appearance will occur at the end of time, and that the life of this world will not last long after him. Rather, signs of the afterlife appear, which begins with the resurrection of the dead and their reckoning on the Day of Resurrection. Some of them have come forward.

Explanation of the Answer to the Problem of the Imam’s Occultation

Condition for Comprehensive Reform:

  • If the condition for comprehensive reform is not present, there is no benefit in the appearance and early resurrection of the Imam before that. This is because the primary goal, which is the establishment of the argument (may God hasten his return) and the achievement of comprehensive reform, would not be met.

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Exceptional Mission and Unusual Circumstances:

  • Since the mission of the Imam is exceptional in the world of human formation, it is natural that its circumstances and requirements are unusual and unfamiliar. Similar exceptional models include the descent of the Prophet of God, Jesus, and Al-Khidr (peace be upon them). Just as it is not possible to predict unusual events, it is not logical to pose a problem based on these exceptional circumstances.

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Consistency with Belief in the Birth of the Mahdi:

  • This alleged problem applies to those who do not adhere to the belief in his birth as well. They are also questioned: Why was the estimation of the Mahdi's birth delayed if his purpose is to rise at the end of time to fill the earth with justice? This long period, despite human societies' need for justice due to widespread injustice, raises questions for them too.

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Mission and Achievement of the Awaited Imam Mahdi

The main mission and the most prominent achievement of the Awaited Imam Mahdi (may God hasten his appearance) is to establish the proof for humanity throughout its ages. This comprehensive reform, called for by the prophets, imams, and saints (peace be upon them) before him, will be achieved at his hands. Other advocates of justice and reform were unable to achieve this, as attested by the following points:

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Texts Supporting His Role:

  • For instance, Hisham bin Salem documented on the authority of Abu Abdullah (peace be upon him) that he said: “This matter will not happen until no group of people remains except that they have appointed rulers over the people, so that the one who says: (If we were appointed rulers) We will be just. Then the One who will establish truth and justice will rise” (1), and other similar texts.

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End of Time and Signs of the Afterlife:

  • Many texts indicate that his appearance will occur at the end of time. The life of this world will not last long after his appearance; rather, signs of the afterlife will appear, beginning with the resurrection of the dead and their reckoning on the Day of Resurrection.

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References

  1. Hisham bin Salem on the authority of Abu Abdullah (peace be upon him).

His Service (Peace Be Upon Him) During the Era of Occultation

His service during the era of occultation is represented by following his orders issued by him, or any action that would support him, even if he did not order it directly.

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It should be noted that service is more specific than support, as it reflects the submission and humiliation of the soul before the Lord (peace be upon him). The servant is a supporter of the Imam and not the other way around. Support for a person may not contain the concept of humiliation like the strong’s support for the weak or God’s support for the believers. It was stated in the honorable hadith on the authority of Al-Sadiq (peace be upon him), he said: “If I had attained him, I would have served him all the days of my life” (1).

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The author of the book Mikayal al-Karim says: “Reflect on this speech, O thoughtful lover. Do you claim that it is false or contradictory to reality? God forbid, and no. Rather, it is the very truth, and an indication of subtle jokes, including an explanation of the virtue and honor of the Qa’im (peace be upon him), and among them is the indication that serving him is the best act of worship and the closest act of obedience, because Imam al-Sadiq, who did not spend his honorable life except in obedience to God and worshiping Him during his day and night, made it clear that if he had attained the Qa’im, he would have spent the days of his life serving him..." (2).

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References:

  1. Al-Ghaybah by Al-Numani: 252 / Chapter 13 / H. 46.

  2. Mikayal Al-Makarim 2: 201.

The Role of Jurists in the State of Imam Mahdi

Many may think to themselves that the authority of jurists is abolished in the state of the appearance of Imam Mahdi (may God hasten his appearance), and this is a strange and unusual thought. The powers and authority of jurists, although limited, remain under the shadow and dominance of the circle of authority of the infallible. The role of jurists was not abolished in the state of the Messenger (may God’s prayers and peace be upon him and his family). The Almighty’s saying: “And it is not for the believers to go forth all together. Had not a group of them set out from each group to gain understanding in the religion and to warn their people when they return to them, perhaps they will beware” (At-Tawbah: 122) refers to the role and position of jurists in the time of the state of the Messenger (may God bless him and his family and grant them peace). If the role of jurists was not abolished in the state of the Messenger (may God bless him and his family and grant them peace), how can we imagine its abolition in the state of the Mahdi (may God hasten his appearance)?

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Thus, the role of the jurists was not canceled in the state of the Commander of the Faithful (peace be upon him), and he is greater than Imam Mahdi (may God hasten his appearance). The role of the jurists was not canceled in the state of Imam Hassan al-Mujtaba (peace be upon him), and he is greater than the Mahdi (may God hasten his appearance). The role of the jurists was not canceled in the states of all the Imams, from Imam Hussein (peace be upon him), the master of the youth of the people of Paradise, to Imam Hassan Al-Askari (peace be upon them). Therefore, how can we imagine an abolition or exclusion in the state of Imam Mahdi (may God hasten his appearance)? During the reign of Imam al-Sadiq (peace be upon him), Kufa was teeming with jurists. There were many houses of authority like Zurara, as well as Muhammad bin Muslim, Ammar bin Musa al-Sabati, Hisham bin al-Hakam, and Burayd bin Muawiyah al-Ijli. Al-Baqir (peace be upon him) said to Aban bin Taghlib: “Sit in the city’s mosque and give fatwa to the people, for I would love for my Shiites to see someone like you” (1).

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The Messenger (may God’s prayers and peace be upon him and his family) and the infallible Imams (peace be upon them), even if they are at the highest levels of infallibility, leadership, knowledge, etc., are not emotionally connected to every human member of society. Therefore, a device, an arm, and hands are necessary to communicate with the public. This device has been determined by God Almighty, which is the jurists. They are the hands and arms of the infallible. Whoever understands the religion and is pious, this is his role according to a text and an obligation from God. This person becomes an assistant among the helpers of the infallible, a finger from the fingers of the infallible, and a servant among the servants of the infallible. This is an obligation from God (Glory be to Him). This verse - the verse of alienation - will not be abrogated but will remain immortal until the Day of Resurrection. Who would say there is a rift between the righteous and just jurists and the path of the infallible ones? If the infallible one did not rely on the jurists, scholars, etc., then who would be his helper and intermediary for the people? Is it possible that the ignorant - God forbid - are the helpers of the infallible to the people? Rather, God Almighty commanded to appoint scholars and those who are competent in jurisprudence and jurisprudence, not ignorance and ignorance, to be faithful to their law and the religion of God.

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Therefore, Jaafar bin Muhammad (peace be upon him) said: “Our Shiite scholars are stationed in the breach that follows Satan and his demons, preventing them from attacking the weak of our Shiites. Indeed, whoever among our Shiites rises up for that is better than those who fought against the Romans, the Turks, and the Khazars a thousand times because it protects the religions of our lovers, and that protects their bodies” (2). As long as the soldiers of the infallible ones are present, the people of quackery, hostility, trickery, falsehood, and deception cannot penetrate the government of religion. Even if their authority is a point in the oceans of the heavens of the Infallibles (peace be upon them), this point is the system of the device of the Infallibles, with engineering and planning from God (the Almighty). God wanted this device to be impregnable. The Imams of the Ahl al-Bayt (peace be upon them) said: “The jurists are the fortresses of Islam” (3).

 

The infallible must have a stronghold and helpers to assist him, according to the noble verse - the verse about grouping. God Almighty said: “And it is not for the believers to go forth all together. Had not every group of them set out a group to seek understanding in religion, and let them warn their people when they return to them, that they may beware” (At-Tawbah: 122). Therefore, the authority of the jurists was not abolished in the minor occultation and under the representation of the four ambassadors. The four ambassadors in the minor occultation are equivalent to the minister and the ministry. They have certain responsibilities that do not intersect with the responsibilities of the Imam (may God hasten his return) or the responsibilities of the remaining jurists. The authority of the representatives and ambassadors in the minor occultation was not absolute but rather limited. In the major occultation, evidence and proofs have established that every claimant to the embassy and special representation is invalid. The Mahdi (may God hasten his return) had special governors and deputies in the State of Resurrection, and they were his three hundred and thirteen companions.

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Likewise, the remaining jurists who are not ambassadors, whether they were in minor or major occultation, and even in the time of appearance, have tasks and responsibilities other than the tasks and responsibilities of the Imam (may God hasten his return) and other than the responsibilities of the ambassadors. It is not conceivable to cancel any of the arguments for another argument, just as there is no intersection in administrative systems. Likewise, there is no interruption in the levels of authority and the hierarchy of arguments.

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Therefore, we notice the mercy of Imam Mahdi (may God hasten his return) upon Ali bin Babawayh, the father of Al-Saduq (may God be pleased with them both) (4) and upon other jurists, even though they were not ambassadors or special representatives, but rather were jurists only.

Thus, we did not notice any of the ambassadors (may God be pleased with them) trying to abolish the role of the jurists. On the contrary, we noticed the position of Al-Hussein Al-Nubakhti (may God be pleased with him) in presenting his book to the jurists of Qom. This was only because the roles, responsibilities, and arguments did not intersect. The jurists were appointed ministers from among the jurists of Qom before God Almighty as servants and supporters of the Imams (peace be upon them). Since the Imams (peace be upon them) needed a helper and supporter in spreading and establishing the Islamic religion, there is no doubt that the supporter and helper for this task would be from the honorable, the noble, the forbearing, the pious, the righteous scholars, no matter the kind or type. God Almighty said: “Say: Are those who know equal and those who do not know? Only those of understanding remember” (Az-Zumar: 9).

 

References:

  1. Al-Tusi, Men of the Negus, p. 10/number 7.

  2. Al-Ihtijaj (vol. 2 / p. 155).

  3. Kamal al-Din (p. 503/Chapter 45/H. 32).

  4. Al-Tusi (may God have mercy on him), Al-Fihrist (p. 57 / No. 61/1).

The Movements Leading to the Appearance of Imam Mahdi (May God Hasten His Appearance)

From Iraq, thousands upon thousands will come out on foot to welcome its great leader, who will descend at the back of Kufa with seven domes of light. From those large crowds who love their Imam, many of them will be chosen to join his army coming from Hijaz.

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At the same time, there will be movements loyal to Imam Mahdi (may God hasten his appearance) in Iran, represented by the Al-Khorasani movement, which will enter into conflict with those considered enemies of Imam Mahdi (may God hasten his appearance) and the line loyal to him. This will be with the support of Azerbaijan, where it will defeat them and consolidate the matter for the Imam’s line (may God hasten his appearance). Then, he will send an army to Iraq headed by that yellow-haired young man of worship, Shuaib bin Saleh Al-Tamimi (1), whom Imam Mahdi (may God hasten his appearance) will choose as the leader of his army.

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There is another movement in happy Yemen, which is the movement of Al-Yamani. His banner is the best of banners (2), and it will seize control of Yemen and establish a government loyal to the Imam (may God hasten his appearance). This movement might march to Mecca to support the Imam after his holy appearance.

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When the army of the Imam (may God hasten his appearance) in Iraq is complete, and after establishing security and ending the conflicts there, Imam Mahdi (may God hasten his appearance) and his army will head to the Levant to eliminate the head of the Nawasib and the agent of the international Crusade and the Jewish Freemasonry, Othman bin Anbasa Al-Sufyani.

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References

  1. Al-Fitan by Al-Marwazi: 189.

  2. Al-Ghaybah by Al-Numani: p. 264, chapter 14, h. 13.

The Impact of the Imam’s Occultation on Practical Behavior

How should the idea of the Imam’s occultation leave an impact on our practical behavior? How do those who do not believe in this doctrine behave? And those who believe in this doctrine—like us—how are they affected by this idea in the workplace?

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Yes, we believe that the Imam is aware of our actions and will bear witness to them (may God hasten his return) on the Day of Resurrection. Did you know that every human being among us has a number of witnesses? In addition to God (Did he not know that God sees) (1), there are witnesses for every human being, and one of the witnesses is two angels on the right and on the left (as the two recipients receive from the right and from the left) (2). This is not a story, but rather for the sake of saying to the human being: Beware, O man, (not a word does he utter but there is a watcher by him, ever present) (3), and the limbs will bear witness on the Day of Resurrection.

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Now, where has modern science reached? It controls all movements. Now our movements can be controlled by modern means, but modern science has not achieved, and will not achieve, to make the human soul and limbs bear witness to it. They were amazed at what they were doing and they said to their skin, “Why?” Did you bear witness against us? They said, “We have spoken to God, who gave voice to all things. He created you the first time, and to Him you will be returned.” And you did not conceal it lest a hearing should bear witness against you Nor your sight nor your skin, but you thought that God did not know much of what you did (4). So the skin bears witness and the eye bears witness.

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Business Newspaper—what do we do with it? Now, if we have a transaction, we are afraid to say a word and they record it on us in the business newspaper. As for the truth, why should we be afraid of it? Look at the lack of our intellect—brothers—how long will this astonishment last? I have no reckoner over you (5).

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The Great Book that collects all the deeds of creation from the first creation of our father Adam (peace be upon him) until the end of humanity. All deeds are present in one book. Once he counted it (6).

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And the earth bears witness (And the earth brought forth its burdens, and man said, What will it have on that day? It will tell its news.) (7).

One of the witnesses is the Messenger (may God’s prayers and peace be upon him and his family) and the Imams (peace be upon them) (And on the day when We will raise into every nation a witness against them from among themselves, and We will bring you as a witness over these) (8), so the Messenger bears witness.

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The narrator says: I was with Imam Al-Rida (peace be upon him) and he said: Why do you disdain the Messenger of God? He says: One of the people sitting was amazed that how could that be! The Imam said: Don’t you know that your deeds are presented to him, and if there is good in them, he will be pleased with that, and if he sees bad in them, that will displease him, so please the Messenger of God and do not harm him (9).

Another person—Abdullah Al-Ziyarat—says to Imam Al-Rida (peace be upon him): Sir, pray for me and my family. He says to him: Or have I not done so? Your deeds will be presented to me, so the man found it great, so he (peace be upon him) recited the Almighty’s saying (And say, “Work, for God will see your deeds, and His Messenger and the believers will see.”)

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In this time, who sees our works and presents them to them? He is our master and lord.

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O brothers, come to please the Imam Mahdi (may God hasten his appearance), so that we may repent to God (the Almighty), and please the Imam and ask him and say to him: O our master and our protector, for the sake of your mother Al-Zahra (peace be upon her), pray to God (the Almighty) to grant us success in obedience and keep us away from disobedience. Hearing and answering.

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References:

  1. Al-Alaq (96): 14.

  2. Q (50): 17.

  3. Q (50): 18.

  4. Fussilat (41): 19-22.

  5. Al-Isra (17): 13-14.

  6. Al-Kahf (18): 49.

  7. Al-Zalzalah (99): 2-4.

  8. An-Nahl (16): 89.

  9. Note: Basa’ir al-Darajat by Al-Saffar: 446 Hadith 17, Al-Kafi: 1/219 Hadith 3.

The Believer's Longing for Imam Mahdi (May God Hasten His Return)

One of the greatest characteristics of a human believer is complete absorption in love and adoration for the Imam Mahdi, and a constant longing for the honor of seeing him and supporting him. This is a great love and a great longing that stems from the knowledge of the greatness of the Imam and the greatness of the role he will play in continuing the path of the honorable prophets. He is also the one to whom the hadiths have called us, and the hadiths have raised us upon him.

The supplications for strengthening our relationship with him, may God hasten his return, as in the supplication of the covenant: "O God, show me a good countenance, and a praiseworthy forelock, and make my eyes brighter with a look from me to Him" and in the supplication for the time of absence: "O God, I ask you to see clearly the guardian and enforcer of the matter, knowing that You have the Sultan and the ability, the proof and the argument, the will, the strabismus and the power, so do so and all the believers, so that we look at your guardian, your prayers on him, the apparent of the article, clear significance, guiding from delusion, healing from the ignorance" and in the supplication of the scar: "Sire, do you see us appreciating you when you are fully virtuous, and you have filled the earth with justice, and you have made your enemies taste humiliation and punishment, and you have shown kindness to the transgressors and denied the truth, and you have cut off the roots of the arrogant, and uprooted the roots of the wrongdoers." It also contains: "By myself, you are the wish of a longing person who wishes, from a male and female believer, a male and a female." This is a speech or monologue to Imam Mahdi, expressing what is in the hearts of the believers of sincere love for him, and a great longing to see him, support him, and ransom his soul, child, and everything.

This dear wish of every sincere believer who longs for the honorable state of truth, in which God honors Islam and its people, humiliates hypocrisy and its people, and makes him among the callers to obedience to Him and the guides to His path, and bestows upon him the dignity of this world and the hereafter, is not as difficult to achieve as some might imagine. Rather, it is possible for every believer to have it and obtain it when he strengthens his relationship with the Imam Mahdi, makes hope in seeing him and his support one of his lofty goals in life, makes a correct plan to achieve it, works hard and with all enthusiasm and determination to achieve it, and overcomes every obstacle that could obstruct his path on this path. Achieving that desired goal, he echoes the words of Abu al-Tayyib al-Mutanabbi:

According to the level of the people of determination, resolve comes... and it comes according to the level of the honorable. The small things are great in the eye of the small... and the great things are small in the eye of the great.

The most important thing we need in achieving this dear wish and realizing this great, great hope is to make an effort in preparing for its state and waiting for its appearance. The first step in achieving these two things (preparation and waiting) is not to make faith a mere slogan and identity, but rather we must imitate it and embrace it. We embody it practically in our lives, through purifying the soul, taming it with piety, our commitment to divine obligations, and our compliance with divine commands and prohibitions, so that God does not see us where He has forbidden us, and does not lose us where He commands us.

Along with self-purification and the practical embodiment of faith, we must look at the descriptions of the companions of Imam Mahdi and his supporters mentioned in the narrations and adopt them, as well as persevering in the actions that the noble hadiths have confirmed that whoever perseveres in them will be blessed with great divine success so that he will have the honor of supporting the Imam, upon him be the best prayers and the most pure peace. These include deepening in knowing him and knowing his great position with God, settling the soul in obeying him, submitting to his command, paying attention to worship, praying for his hastened relief, and other qualities and deeds. These can be found by referring to the books on this subject, which are very many and rarely is a book written about the Imam Mahdi devoid of them.

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The Significance of Imam Mahdi's (May God Hasten His Return) Presence in Our Lives

One of the greatest characteristics of a human believer is complete absorption in love and adoration for the Imam Mahdi, and a constant longing for the honor of seeing him and supporting him. This great love and longing stem from the knowledge of the greatness of the Imam and the significant role he will play in continuing the path of the honorable prophets. He is also the one to whom the hadiths have called us and raised us upon.

The supplications for strengthening our relationship with him, may God hasten his return, such as the supplication of the covenant: "O God, show me a good countenance, and a praiseworthy forelock, and make my eyes brighter with a look from me to Him," and the supplication for the time of absence: "O God, I ask you to see clearly the guardian and enforcer of the matter, knowing that You have the Sultan and the ability, the proof and the argument, the will, the strabismus, and the power, so do so and all the believers, so that we look at your guardian, your prayers on him, the apparent of the article, clear significance, guiding from delusion, healing from ignorance," and the supplication of the scar: "Sire, do you see us appreciating you when you are fully virtuous, and you have filled the earth with justice, and you have made your enemies taste humiliation and punishment, and you have shown kindness to the transgressors and denied the truth, and you have cut off the roots of the arrogant, and uprooted the roots of the wrongdoers?" express the sincere love believers hold for him and their longing to see him, support him, and ransom everything for him.

This dear wish of every sincere believer who longs for the honorable state of truth, in which God honors Islam and its people, humiliates hypocrisy and its people, and makes him among the callers to obedience to Him and the guides to His path, and bestows upon him the dignity of this world and the hereafter, is not as difficult to achieve as some might imagine. It is possible for every believer to achieve this when he strengthens his relationship with Imam Mahdi, makes hope in seeing him and supporting him one of his lofty goals in life, formulates a correct plan to achieve it, works hard with all enthusiasm and determination to achieve it, and overcomes every obstacle that could obstruct his path. By echoing the words of Abu al-Tayyib al-Mutanabbi:

According to the level of the people of determination, resolve comes... and it comes according to the level of the honorable. The small things are great in the eye of the small... and the great things are small in the eye of the great.

The most important thing in achieving this dear wish and realizing this great hope is making an effort in preparing for and waiting for his appearance. The first step in achieving these (preparation and waiting) is not to make faith a mere slogan and identity but to imitate it and embrace it, embodying it practically in our lives. This involves purifying the soul, taming it with piety, committing to divine obligations, and complying with divine commands and prohibitions so that God does not see us where He has forbidden us, and does not lose us where He commands us.

Along with self-purification and the practical embodiment of faith, we must look at the descriptions of the companions of Imam Mahdi and his supporters mentioned in the narrations and adopt them. We must persevere in actions that the noble hadiths confirm will bless us with great divine success, allowing us the honor of supporting the Imam. Such actions include deepening our knowledge of him and his great position with God, settling the soul in obeying him, submitting to his command, paying attention to worship, praying for his hastened relief, and other qualities and deeds. These can be found by referring to books on this subject, which are very many and rarely is a book about Imam Mahdi devoid of them.

The Universal Supplication for Imam Mahdi

"O God, inform us of the righteous Imam and his immersion, his easy and his mountains, his righteousness and his sea, and the one who is from the hands, from the prayers of the thieves of God, and the father of God. His book surrounded him."

Peace be upon the Imam of the Age (may God Almighty hasten his honorable appearance) in this supplication. It is universal in terms of quantity, and equal to the weight of the throne in terms of quality.

The method of greeting the Imam (may God Almighty hasten his honorable appearance) in this supplication is due to the foresight of the one who is waiting. He is far-sighted and has a global culture, and when needed, he presents this with a deep and long-term outlook.
Some people want the Imam (may God Almighty hasten his honorable appearance) to solve their problems only, but realistic waiters have universal feelings and sentiments. When a problem occurs in a geographical area other than their own, they become anxious and disturbed.

Greetings to Those Who Wait
The supplication of the covenant gives those waiting a global horizon, as we read in this paragraph of the supplication: "For all believing men and women in the east and west of the earth."

Those waiting to greet their Imam, on behalf of all believers, male and female, around the world, by reciting this supplication at the beginning of each morning.

This paragraph of the supplication shows that asking the Imam for personal needs is wrong. The realistic waiter has universal feelings, making such waiting positive and effective.

How Does the Waiting Person Convey His Greetings to the Imam?
The waiting person asks God Almighty to convey peace and greetings to the Imam of the Age (may God Almighty hasten his honorable appearance) in twelve paragraphs:
 

  1. Oh God, convey to our Master, Imam Al-Hadi, the Mahdi, who is following your command: Great and famous people have different, realistic names, titles, and nicknames, each reflecting a dimension of their personality and existence.
     

When the supplications and visits reveal multiple names and titles for Imam Mahdi (may God Almighty hasten his honorable appearance), we discover from them that the existential dimensions of the Imam are multiple and true. In this paragraph, five characteristics of Imam Mahdi (may God Almighty hasten his honorable appearance) are highlighted, and we will explain them in the following headings:
 

  • The Lord: The word "mawla" is derived from the word (wa-l-y). This word is frequently used in the Holy Quran in different forms. The original meaning of this word is "the one in charge of affairs," and all other meanings mentioned for this word benefit from the context. Imam Mahdi (may God Almighty hasten his honorable appearance) is our "Master." He has guardianship over us and is in charge of our affairs.

  • Imam: It is God Almighty who made Imam Mahdi (may God Almighty hasten his honorable appearance) as an Imam. The "Imam" is not only a guide but an "Imam" in all his work, worship, food, war, silence, and words, serving as a "lesson and an example." The “Imam” is the concrete embodiment of sayings and theories, transforming the mental theses of Islam into external facts, perceptions into realities, and imagination into reality, showing that Islam is not a name without substance. The "Imam," with all his attributes, ideas, and deeds, is always an "Imam," at all times and in relation to all individuals, similar to Abraham (peace be upon him), who remains an Imam to this day.

  • Al-Hadi: The only person through whom guidance will take place is the Seal of the Guardians, Imam Mahdi (may God Almighty hasten his honorable appearance). God Almighty says in Surat Al-Ra’ad (verse 7): “Indeed, you are a warner, and to every people is a guide.” Since prophecy has been sealed, God Almighty completes the proof over all His creation and does not leave the earth without a proof: “And for every people, there is a guide.” There is a hadith in interpretations such as “Majma’ al-Bayan” and “Kanz al-Daqa’iq” that shows that the "guided" are the infallible Imams (peace be upon them). In our time, Imam Mahdi (may God Almighty hasten his honorable appearance) is the only guide to the world from God Almighty.
     

In conclusion, the believers' longing for Imam Mahdi (may God hasten his return) and their global perspective in waiting for him, as reflected in their supplications and actions, show their deep connection to him and their commitment to embodying the teachings of Islam in their lives. This longing and commitment are expressed through their prayers, actions, and the universal feelings they hold for all believers around the world.

The Role and Authority of the Absent Imam in Islam

It is clear that honoring some believers or some scholars and righteous people does not last forever, but rather for the amount of a meeting and a short period of time. Does this, in relation to the rest of the people, have the meaning of consideration and authority, as if he filed a mediation claim, for example, between the absent guardian of God and the rest of the people?

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No, this matter is negated. It means that there is no validity or position of mediation between the absent guardian of God and the rest of humanity, because the law of God has been implemented—just as the Qur’anic verses have told us about the absence of God’s arguments, and the narrations of the People of the House (peace be upon them) about the absence of Imam Mahdi (may God hasten his relief) have confirmed it—from denying any authority of an embassy, mediation, representation, or special prosecution. This backbiting has a deep security cover, and this mediation to and from the argument is only claimed by a lying slanderer, because no one is entitled to that position, especially after the minor backbiting has become severe and we have entered into the major backbiting. Until God permits the appearance, the Qur’anic verses regarding the permissibility of this honor have no scope other than the possibility of the honor occurring. As for the one who has the honor of seeing the absent person having the role of mediation, this is something that the Qur’anic verses do not prove and are even denied by the frequent narrations of the Ahl al-Bayt (peace be upon them) in that whoever claimed to see the Imam during the time of the Great Occultation is a liar and slanderer (1). The vision is not the origin of the intended honor, because the one who claims the vision wants to claim mediation, and wants to claim that he is a bridge, an ambassador, or a special representative, and the like. These are all claims and lies that have nothing but evidence to invalidate them.

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After that, the noble verses follow in the appearance of the Prophet Joseph (peace be upon him): "And when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, 'O caravan, indeed you are thieves.' They said while approaching them, 'What is it you are missing?' They said, 'We are missing the measure of the king. And for he who produces it is [the reward of] a camel's load, and I am responsible for it.' They said, 'By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves.' The accusers said, 'Then what would be its recompense if you should be liars?' [The brothers] said, 'Its recompense is that he in whose bag it is found - he himself will be its recompense. Thus do we recompense the wrongdoers.' So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing" (Yusuf: 70-76).

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Look at how the Qur’an repeats time after time the reference to the security management that God entrusts to His absent guardian, which is superior to the management of human systems. These systems may be extremely capable in terms of security, management, and administration, and in being aware of information, events, and their repercussions, but they remain below the level of divine management. This is confirmed by the Qur’an, where God (Almighty and Majestic) assists His absent guardian in assuming responsibility and ensuring the protection of his management and performance of the responsibility of the argument, so that he may be a reformer and savior of humanity in his absence and in his appearance. The divine plan is effective and immutable and cannot be reached by human knowledge or understanding. Therefore, the Holy Qur’an expresses: "Thus did We plan. Joseph would not have taken his brother into the religion of the king unless God willed. We raise in ranks whomsoever We will, and above every possessor of knowledge is the One with knowledge" (Yusuf: 76).

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So, it is not possible to ask: How does an absent imam carry out his roles when we do not touch them? Here are the superpowers, with their possession of the latest technologies, such as satellites, ultraviolet and infrared rays, spying and eavesdropping devices, and networks of strange, shrewd mafiosi rooms and security departments. They do not know where his homeland is and do not know his presence.

And His saying (Glory be to Him): "We raise in rank whomsoever We will, and above all who have knowledge is the One with knowledge" (Yusuf: 76), meaning that God Almighty raises him in the level of management, in the level of management, and in the level of security precaution, to a level that humanity cannot reach, for they are systems superior in capabilities and imagination. When a person is ignorant of something, he must stop, examine, and contemplate, not deny what he does not know.

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The characteristic of a liar is that he builds on the fact that the facts are as much as his knowledge, and that everything that has gone beyond the scope of his knowledge is false. The situation is that most of the truth is in what people do not know and what they deny, for what people do not know in comparison to what they know more. Rather, there is no ratio so that we can attribute what they do not know in addition to what they know.

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Here, the Holy Qur’an emphasizes that the degrees of knowledge do not stop at a limit, and that what people do not know is not justified for them to deny. How can it be, when God Almighty has infinite things with the degree of knowledge, management, and organization? How can they deny and deny what they do not know, just like those who came before them? Of the previous nations who denied their prophets (peace be upon them), the fact is that man must prove himself when he does not know something. There are security, economic, administrative, and leadership systems and measures to manage mankind without the convoy of human knowledge reaching them, but nevertheless God provides them to His saints.

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  1. When the term of the fourth ambassador, Sheikh Ali bin Muhammad Al-Samri (may God be pleased with him) approached, he was told: To whom will you recommend? So he produced a signature for them, which he copied: "In the name of God, the Most Gracious, the Most Merciful, O Ali bin Muhammad Al-Samari, may God reward your brothers greatly, for you are dead and there are six days left. Get your affairs together, and do not appoint anyone to take your place after your death, for the second (complete) occultation has occurred. There will be no reappearance except after the permission of God (Almighty and Majestic), and that is after a long time, the hardness of hearts, and the earth being filled with injustice, and my Shiites will come. He claims to have witnessed, but whoever claims to have witnessed before the emergence of Al-Sufyani and the cry is a liar and slanderer, and there is no power nor strength except in God the Most High, the Great." Kamal Al-Din (p. 516 / Chapter 45 / H. 44), Al-Ghaybah by Al-Tusi (p. 395 / H. 365).

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References

  1. Kamal Al-Din, Chapter 45, Hadith 44.

  2. Al-Ghaybah by Al-Tusi, Hadith 365.

The Secrets of the Imam’s Occultation

There have been many hadiths about the secrets of the occultation of Imam Mahdi (may our souls be sacrificed for him). It is undoubtedly a test for humanity, a type of God’s wrath upon people. It is believed that everything mentioned in explaining the occultation is a matter of wisdom, not a reason, and that the true secret of his absence will not be known until after his appearance, when the world understands his actions.

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The Role of Imam Mahdi

Imam Mahdi (may our souls be sacrificed for him) has the army of God. On Laylat al-Qadr, the angels descend upon him, bringing God’s commands concerning his affairs and the affairs of the people.

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This signifies two plans of action: one for the work of heaven, implemented through his ministers and the soldiers of God who work with him. In the honorable hadith, it is mentioned: "He must have an absence" (1). Before his birth, it was narrated by Imam al-Sadiq (peace be upon him): "He must have an absence and a blessed home. He meets with thirty, and Al-Khidr is one of his ministers" (2). What do they do? What do they implement?

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The Work of Al-Khidr

Take an example from Al-Khidr. He works continuously for the interests of the believers, advancing the path of the Imam on earth until the point of appearance. He works during the Imam's absence, fulfilling divine tasks for the benefit of believers.

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Miraculous Interventions

One of those who met Imam Mahdi recounts a story of being lost in the desert in a car, on the verge of death. They encountered three people who prayed to God, and then a man appeared to help them. Despite the lack of gasoline and water, he drove them to safety, demonstrating miraculous intervention. This man, believed to be the Imam, performed divine work for the interests of the believers.

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Divine Management

The Imam conducts divine work on earth for the benefit of believers. While people may wish for immediate divine intervention, such as the removal of tyrants, God's plan must reach its culmination. Muslims submit to God’s will, knowing that He has a greater plan.

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The Light of God

Imam Mahdi is described as God’s light on earth. The Quran states: "God is the light of the heavens and the earth. The likeness of His light is like a niche" (3). This light is present in the houses of the prophets, including the house of Ali and Fatima (4). Every guidance on earth is a ray of the Imam's light.

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Supplication for Relief

Prayers are offered for the relief and appearance of Imam Mahdi. Believers ask for the blessings of his light and pray for his swift return. They seek to be among his helpers and supporters, hoping for the illumination of their hearts with his appearance.

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References

  1. Al-Ghaybah by Al-Numani, p. 193; Taqrīb Al-Ma’ārif by Al-Halabi, p. 431: "The person in this matter must be absent, and during his absence he must be isolated, and the blessings of a home are good, and there is no loneliness in the thirty."

  2. Mashariq Al-Anwar by Al-Hamzawi, p. 25, Misr Edition, quoted from Al-Futuhat by Ibn Al-Arabi.

  3. Al-Nour, verse: 35.

  4. Al-Nour, verse: 36.

Two Narrations on the Life of the Earth

The First Narration:
On the authority of Imam al-Baqir (peace be upon him), he said: “God (Almighty and Majestic) will revive her through the Qa’im (peace be upon him) after her death - with her death her family became disbelievers - and the infidel is dead” (1).

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The Second Narration:
On the authority of Imam al-Sadiq (peace be upon him), he said: “That is, God will revive it with the justice of the Qa’im when he appears after its death due to the injustice of the imams of misguidance” (2).

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Understanding the Life of the Earth at the Appearance of the Mahdi

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Contextual Evidence

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First Evidence: The Contextual Presumption
The verse preceding it states: “Has not the time come for those who have believed that their hearts should be humbled at the remembrance of God and what has been sent down of the truth, and that they should not be like those who were given the Book before? A long time will come to them” (Al-Hadid: 16). This expression, “A long time will be prolonged for them,” indicates that the People of the Book experienced a period of waiting when Moses (peace be upon him) was absent. They waited for his return and for the arrival of Jesus after Moses (peace be upon them). The verse indicates that the nation of the Prophet (may God bless him and his family and grant them peace) will undergo a similar period of waiting, lasting a long time, during which they must beware of becoming like the preceding nations whose hearts hardened and many of them became transgressors.

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The phrase “a long period of time will be prolonged for them” suggests that the following verse, which speaks of the life of the earth, refers to the life of the earth after this prolonged period of waiting. This interpretation aligns with the theory of the appearance of the Mahdi (peace be upon him).

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Second Evidence: The Verbal Presumption
The verse states: “Know that God gives life to the earth after its death.” What does it mean to give life to the earth? It does not specify that the entire earth will be revived. The question then arises: On what day will God revive the entire earth after its death? This implies that before the appearance of the Mahdi (peace be upon him), the earth experiences spiritual and material death, manifested through natural disasters and global phenomena like earthquakes, volcanoes, floods, and global warming, leading to death, hunger, and destruction. The life of the earth after its death signifies the flourishing of a universal civilization. The Prophet, the Chosen One (may God’s prayers and peace be upon him and his family), said: “If only one day remained in this world, God would prolong that day until a man from my family would emerge who would fill the earth with justice as it had been filled with injustice and oppression” (3).

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This meaning is corroborated by other narrations, such as the one by Al-Mufaddal bin Omar, who reported Imam al-Sadiq (peace be upon him) interpreting the verse: “And the earth shines with the light of its Lord” (Al-Zumar: 69). He said: “The Lord of the Earth means the Imam of the Earth.” When asked what would happen when he appears, he replied: “Then people will dispense with the light of the sun and the light of the moon and will pass by the light of the Imam” (4). This means that the Qa’im (peace be upon him) is a manifestation of the Lord because he guides the earth. He represents God’s lordship on earth, and the verse, “And the earth shone with the light of its Lord,” implies the light of the Qa’im. The occurrence of the verse in the context of the signs of the Hour does not contradict this interpretation, as one of its signs is the earth shining with the light of the rule of the Mahdi (peace be upon him).

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Conclusion

The verse indicates that there will be a civilized life on earth on the day of his appearance (peace be upon him).

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References

  1. Kamal al-Din: 668/h. 13.

  2. Al-Ghaybah by Al-Numani: 32.

  3. Al-Ghaybah by Al-Tusi: 180/H. 139.

  4. Tafsir al-Qummi 2: 253.

Presentation of Deeds to Imam Al-Mahdi

We have narrations that indicate that deeds are presented to the Imam (Al-Mahdi).

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Supervision of Deeds

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Imam Al-Sadiq's Explanation
Imam Al-Sadiq (peace be upon him) said: God, Blessed and Most High, says: "And say, 'Work, for God will see your deeds, and His Messenger and the believers.'" (1) The Imam said: The believers are the Imams from the family of Muhammad (peace and blessings be upon him and his family), and your deeds were presented to the Messenger of God (may God bless him and his family and grant them peace) and to the Imam after him (2).

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In another narration on the authority of Sama’ah bin Mahran, the Imam (peace be upon him) says: Why do you disdain the Messenger of God (may God’s prayers and peace be upon him and his family)? I said: How, sir? He said: Your deeds will be presented to him, and if he sees a bad thing, it will upset him (3).

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The believer, of course, feels the oversight of God, Blessed and Most High ("and We are closer to him than his jugular vein") (4) ("He knows the secret and the hidden"), but if my sense of God’s oversight increases, it increases my feeling of the Imam’s supervision. Of course, my fear increases, my humility increases, and my distance and aversion to sin and vice increases. If we feel that the Imam sees us and is watching us, and our deeds are presented to him, and our bad deeds and vices are presented to him, our sense of supervision increases, and our distance from sin and our avoidance of vice increase.

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Interaction with the Imam

So, interacting with the Imam (may God Almighty hasten his appearance) while he is absent involves feeling his absence and feeling his supervision (may God Almighty hasten his appearance).

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Support and Preservation: Payment and Support
We all believe that the Imam supports the Shiites, even if he is absent. Had it not been for his support and assistance, Shiism would have become extinct a long time ago. Shiism, since the time of the Umayyad authority and the Abbasid authority, has been a hated and combative movement opposed by all forms of opposition and combat. Shiism has continued, extended, multiplied, and grown, carrying scholars, thinkers, and intellectuals throughout history and throughout the days, as a result of the Imam’s assistance and support (peace be upon him).

Then the Imam wrote to Sheikh Al-Mufid: “We attend your joys and your sorrows, and none of your news will escape us. If it were not for us, calamities would have crushed you and enemies would have befallen you” (5).

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The Imam’s supplication, blessings, and assistance are what preserve Shiism on the face of the earth. We attribute these blessings that we see and the continuous Shiite expansion on the face of the earth to the presence of the Imam, the goodness of the Imam, and the blessing of the Imam (may God Almighty hasten his appearance).

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References:

  1. Surat Al-Tawbah, verse: 105.

  2. See Manaqib Al Abi Talib by Ibn Shahr Ashub, vol. 3: 504, Tafsir al-Qummi, vol. 1: 304.

  3. See Baseer al-Darajat by Al-Saffar: 446, Al-Amali by Sheikh Al-Mufid: 196.

  4. Q (50): Verse 16.

  5. See Al-Ihtijaj by Al-Tabarsi, vol. 2: 323.

Will Imam Mahdi (may God bless him and grant him peace) kill all people?

Common Concerns
There is a question for many, which is: When Imam Mahdi (may God hasten his honorable appearance) appears, will he kill all human beings, leaving no remnants of them?

Because of this suspicion, you find some people afraid to open up the biography of the Imam (may God’s prayers and peace be upon him), focusing this suspicion in their minds because of some overheard legacies. To resolve this suspicion, we present several aspects:

First Aspect: His Supporters
If he, peace be upon him, kills all people, then who are his supporters? Aren't his supporters among the people?

Second Aspect: Purpose of His Mission
The Imam, peace be upon him, will be sent by God Almighty as a mercy to the worlds to save them, not to destroy them. Whoever the Imam, peace be upon him, kills will inevitably be in Hell, and he is the reformer of the nation of his grandfather, the Chosen One, may God bless him and his family. So, can reform be achieved by killing all people? Where is the reform, and who is the reformer if killing will spread to everyone?

Third Aspect: Evidence of His Actions
There is no evidence for that. Rather, the evidence is based on the contrary. He, may God’s prayers and peace be upon him, revives the religion and the law and does not kill it. He, peace be upon him, will kill only the enemies of the religion, and not all people, as will become clear in the meantime.

Specific Groups Targeted by Imam Mahdi
From reviewing reliable narrations, it is clear that he, peace be upon him, will kill a special group of people, and they are the enemies of God, even if their names are numerous according to those narrations. Here is a group of them:

First: Abu Al-Jaroud’s Narration
Imam Al-Baqir, peace be upon him, said: “...And he will march to Kufa, and sixteen thousand of the deserters will emerge from it, doubting their weapons, reciters of the Qur’an, jurists in religion, who have sore their foreheads, rolled up their clothes, and are blinded by hypocrisy. They all say: O son of Fatima, come back, we have no need of you. So he puts the sword on them on the back of Najaf on the evening of Monday, from afternoon to evening, and kills them faster than the islands of Jazur. Not a single one of them is missed, and not one of his companions is injured. Their blood is an offering to God, and then he enters Kufa and kills its fighters until God Almighty is satisfied” (1).

Second: Sheikh Al-Mufid’s Narration
Sheikh Al-Mufid, may God have mercy on him, narrated on the authority of Abu Al-Jaroud, on the authority of Abu Jaafar, peace be upon him: “When Al-Qaim, peace be upon him, rises, he will march to Kufa, and from it will come out fifteen thousand souls, calling for a slaughter with weapons on them, and they will say to him: Go back to where you came from, and there will be no need for the children of Fatima. So he will put the sword on them until he kills the last of them, and enters Kufa and kills every suspicious hypocrite there, demolishes its palaces, and kills those who fight it until God Almighty is satisfied” (2).

The Banu Umayyah and Enemies
The Banu Umayyah and others who oppressed the People of the House (peace be upon them) are among those targeted. The term “jurists in religion” in these contexts does not refer to the diligent scholars and authorities of imitation known today, but rather to those who have learned in religion yet opposed the true guidance.

Third: Other Narrations
The Imamate - Muhammad bin Jarir al-Tabari (Shiite) (p. 152) mentions that there will be those who are regarded as hypocrites and enemies of the true faith.

Fourth: Al-Saduq’s Narration
Al-Saduq, may God have mercy on him, narrated on the authority of Muhammad bin Abi Umair, on the authority of the one who mentioned him, on the authority of Abu Abdullah, peace be upon him, who said: “What is the matter with the Commander of the Faithful, peace be upon him, that he did not fight his opponents in the first place? He said: Because of a verse in the Book of God Almighty: ‘If they had moved aside, We would surely have punished those who disbelieved among them with a painful punishment.’ He said: I said: What is meant by their moving away? He said: Trustworthy believers in the loins of unbelievers. Likewise, Al-Qaim, peace be upon him, never appeared until the deposits of God Almighty were released. When they were released, he appeared on whoever of the enemies of God Almighty appeared and killed them” (3).

Fifth: Al-Sayyid Al-Astarabadi’s Narration
Al-Sayyid Al-Astarabadi narrated on the authority of Abu Jaafar, peace be upon him: “The Qaim will go out and walk until he passes by someone and informs him that his handler has been killed. Then he returns to them and kills the fighter, and does not add anything more than that” (4).

Refuting False Claims
As for what is spread by the enemies of the sect, that if the Imam appears, he will kill the jurists, this is a lie that has no basis and cannot be believed after it has been proven by frequent narrations that it is necessary to follow the jurists of the family of Muhammad, peace be upon them.

References

  1. Al-Ghaybah by Al-Numani, p. 193, and Taqrīb Al-Ma’ārif by Al-Halabi, p. 431.

  2. Al-Irshad - Sheikh Al-Mufid (vol. 2/p. 109).

  3. Perfection of religion and completion of grace - Sheikh Al-Saduq (p. 267).

  4. Interpretation of the apparent verses (vol. 1/p. 402).

  5. Al-Ihtijaj by Al-Tabarsi, vol. 2: 323.

The Role of Women in the Mahdist Movement

Do women have a role in the Mahdist movement on the day of the advent or before the advent? We affirm that women have a heroic role in the Mahdist movement in several ways:

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Narrations

The First Narration: On the authority of Al-Mufaddal bin Omar, on the authority of Al-Sadiq (peace be upon him), he said: “There will be thirteen women with Al-Qaim (peace be upon him)…” (1).

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The Second Narration: On the authority of Jabir al-Ja’fi, on the authority of Abu Jaafar (peace be upon him), who said: “…And by God, three hundred and fifteen men, including fifty women, will come together in Mecca without an appointment, in a squall like the autumn squall, following one another…” (2). These fifty women are among the ones who saved the Mahdi’s companions. The three hundred and thirteen were his ministers, the leaders of his government, his companions, and the closest supporters. These elite include fifty women.

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General Evidence from the Qur'an

The evidence is absolute and is not specific to men. God Almighty said: “And let there be from among you a nation who invite to goodness and enjoin what is right and forbid what is wrong” (Al Imran: 104). God Almighty also said: “The believing men and believing women are guardians of one another” (At-Tawbah: 71). This means that the wife has guardianship over her husband, and the husband has guardianship over the wife.

If the wife sees her husband neglecting to pray, listening to songs, or watching pornographic films, she has guardianship over him by enjoining good, forbidding evil, and rebuking him, just as he has guardianship over her. “And the believing men and believing women are guardians of one another.”

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It was reported from the Prophet (may God’s prayers and peace be upon him and his family): “The best deeds of my nation are to wait for relief from God Almighty” (3). This is not specific to males; a woman doctor who is sincere in medicine is waiting for relief, a woman teacher who is sincere in her teaching is waiting for relief, and a woman who is sincere in her speech is waiting for relief.

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Historical Roles of Women

The making of Islamic history was not limited to males. Just as males participated in making Islamic history, women participated in making Islamic history. Just as Miqdad, Abu Dharr, Salman, and Ammar had a role in making history, women also had a role in making history.

Khadija bint Khuwaylid: She was the financial supporter and spiritual supporter of the Prophet (may God bless him and his family and grant them peace) in his Islamic and advocacy career.

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Fatima bint Muhammad (peace be upon her): In her stance of struggle, she sacrificed her body, her time, and her efforts in order to defend the right of the Islamic nation to the Rightly Guided Caliphate.

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Zainab bint Ali (peace be upon her): Her media role was crucial; without Zainab’s role, the Hussein revolution would have collapsed.

Hakima, the daughter of Imam Al-Jawad (peace be upon him): She was a jurist and a mediator between the imams and the Shiites at that time.

These roles played by these women were not forced or exceptional roles; rather, they were foundational roles to establish a path for Muslim women to make history and rise heroically and with a firm will in such roles.

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References:

  1. Evidence of the Imamate: 484/H (480/84).

  2. Tafsir Al-Ayyashi 1: 65 / H. 117.

  3. Kamal al-Din: 644/Chapter 55/H. 3.

The Role of Imam Mahdi in Establishing Global Justice

It is no secret that Imam Mahdi (may God hasten his appearance) will emerge and fill the earth with equity and justice after it had been filled with injustice. Spreading justice and justice throughout the globe will accompany him extending his authority over the east and west of the earth. Since he (may God’s prayers be upon him) possesses heavenly gifts and personal qualifications, it is natural that people of sound nature and pure hearts from all religions and sects will believe in him.

The Role of Prophet Jesus (peace be upon him)
There have been many narrations that the Prophet Jesus (peace be upon him) will descend and pray behind Imam Mahdi (may God hasten his appearance). It is natural that he will have an important role in guiding Christians to believe in the Imam (peace be upon him). In some narrations: “Then the Spirit of God will descend on Jesus, son of Maryam, and he will pray behind him [meaning behind Imam Mahdi], and the earth will shine with the light of its Lord, and his authority will reach the East and the West” (1).

In a report: “And from the descendants of Ali is the Qaim al-Mahdi, who will change the earth into another earth, and with him Jesus, son of Mary, will demonstrate against the Christians of the Romans and China” (2). This means that the signs and evidence that God Almighty will reveal at the hands of the Imam Mahdi (may God hasten his appearance) will be on the level that the prophets of the people of determination (peace be upon them) used as evidence for their followers.

Establishing Authority Over the Earth
In a narration from Imam al-Baqir (peace be upon him): “Then the Romans surrendered to him, and he built a mosque among them, and appointed a man from among his companions as their successor over them, and then he departed” (3).

There were some narrations about the existence of a truce between the Imam and the Romans that ended with the Westerners breaking it and betraying the Muslims, so a battle took place, resulting in the beginning of the conquest of Europe.

References:

  1. Fara’id Al-Samatin, vol. 2, p. 312.

  2. Bihar al-Anwar, vol. 52, p. 226.

  3. Bihar Al-Anwar, vol. 52, p. 389.

A Sacred Encounter: The Story of Sheikh Abbas Al-Qummi and the Hidden Imam

Sheikh Abbas Al-Qummi (may God have mercy on him) recounts a profound and mystical experience told to him by the master of the chain of transmission, the authoritative scholar, the expert investigator, and the knowledgeable and insightful Sayyid Ali, the descendant of Sayyid Bahr Al-Ulum (may God exalt his position), the author of "The Conclusive Proof in Sharh Al-Nafi’". Sayyid Ali related this story about the pious, pure, loyal, and pure-hearted Sayyid Murtada Sohr, who was a close companion to him, attending to his services in both secret and public.

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An Unusual Night

Sayyid Murtada Sohr recounted how he was with Sayyid Ali during one of his visits. Sayyid Ali preferred solitude and often dismissed people early in the night. On one such night, after everyone had dispersed and Sayyid Murtada was ordered to leave, he felt a sense of unease and curiosity about Sayyid Ali's unusual behavior. Unable to sleep, he decided to secretly check on Sayyid Ali's condition.

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Sayyid Murtada observed the closed door of Sayyid Ali's room through a crack, noting that the lamp was still lit but the room was empty. Determined to find Sayyid Ali, he ventured barefoot and in disguise into the noble courtyard, finding the doors of the Dome of the Askariyya closed. His search led him to the basement where he heard a hum, indicating a conversation.

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The Encounter

As Sayyid Murtada descended the stairs, he heard a voice calling out to him, "Mr. Mortada, what are you doing? Why did you leave the house?" He remained silent, knowing that his presence had been sensed by someone beyond ordinary perception. He felt a deep sense of remorse and apologized, realizing he was in the presence of the hidden Imam (peace be upon him, the Great King).

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When he reached the basement, he saw Sayyid Ali standing alone, facing the qiblah, with no one else present. It became clear that Sayyid Ali was speaking to the one who is absent from human sight, the hidden Imam.

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Reflection

This narrative emphasizes the spiritual connection and the extraordinary experiences of devout individuals with the hidden Imam. It highlights the importance of faith, humility, and the profound impact of the Imam's presence, even if unseen by ordinary senses. Such stories continue to inspire and deepen the faith of believers in the hidden Imam and his divine guidance.

Narrations and Supplications for Imam al-Hujjah (may God hasten his return)

In the heritage of Ahl al-Bayt (peace be upon them), numerous visits, supplications, and prayers are dedicated to Imam al-Hujjah (may God hasten his return). These are narrated from Imam al-Sadiq, Imam al-Rida, Imam al-Askari, and others (may God’s prayers be upon them). Below are ten well-known visits and their accompanying prayers and supplications as documented in the books of the true sect.

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1. Visiting Al Yassin

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The First Formulation:

According to Al-Tabarsi in [Al-Ihtijaj, vol. 2, p. 315]: Muhammad bin Abdullah bin Jaafar Al-Himyari received a signature from the holy place, which included the visit starting with:

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"In the name of God, the Most Gracious, the Most Merciful. Peace be upon the family of Yasin. Peace be upon you, O caller of God and Lord of His signs. Peace be upon you, O door of God and judge of His religion..."

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Sheikh Abbas Al-Qummi confirmed this formulation in Mafatih Al-Jinan.

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The Second Formulation:

Ibn Al-Mashhadi in [Al-Mazar Al-Kabir, p. 566] mentioned another version received by Abu Jaafar Muhammad bin Abdullah bin Jaafar Al-Himyari, which begins with:

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"In the name of God, the Most Gracious, the Most Merciful. Peace be upon the family of Yasin. That is clear grace, and God is the owner of great bounty to whoever guides him to the straight path..."

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Sayyid Ibn Tawus Al-Hilli referred to this visit as (the scar) in [Misbah Al-Zahir, p. 430].

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2. Visiting Al-Hujjah in the Basement

Sheikh Al-Mufid described the visit in [Al-Mazar Al-Kabir, p. 317] for visiting Al-Hujjah in the basement:

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"Peace be upon you, O successor of God and successor to his forefathers, the Mahdi. Peace be upon you, O guardian of the past guardians..."

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Al-Mashhadi and Ibn Tawus also mentioned this in their works [Al-Mazar Al-Kabir, p. 657] and [Misbah Al-Zahir, p. 444] respectively.

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3. Another Visit to Al-Hujjah in the Basement

Sheikh Al-Mufid in [Al-Mazar Al-Kabir, p. 322] narrated another version for descending to the basement:

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"Peace be upon the new truth, and the scholar who taught it will not perish. Peace be upon the reviver of the believers and the destroyer of the oppressors..."

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4. Visiting Him Every Day After Dawn

Al-Mashhadi and Sayyid Ibn Tawus in [Al-Mazar Al-Kabir, p. 662] and [Misbah Al-Za’ir, p. 454] respectively mentioned visiting Al-Hujjah after the dawn prayer:

"O God, convey to our Lord, the owner of the time - may God’s prayers be upon him - all the believing men and women, from the east and west of the earth..."

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Al-Majlisi quoted it in [Tuhfat al-Za’ir, p. 556] and [Bihar al-Anwar, vol. 102, p. 111].

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5. The Covenant Supplication

Al-Mashhadi and Ibn Tawus in [Al-Mazar Al-Kabir, p. 663] and [Misbah Al-Zahir, p. 455] mentioned the covenant supplication:

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"O God, Lord of the Great Light, Lord of the High Throne, and Lord of the Sadden Sea..."

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Al-Majlisi included it in [Bihar Al-Anwar, vol. 86, p. 284].

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6. The Scar Prayer

Ibn Al-Mashhadi in [Al-Mazar Al-Kabir, p. 573] recorded the scar prayer:

"Praise be to God, Lord of the worlds, and may God’s blessings and peace be upon our master Muhammad, his Prophet and his family..."

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Ibn Tawus and Al-Majlisi also mentioned it in their works [Misbah al-Za’ir, p. 446] and [Tuhfat Al-Za’ir, p. 547].

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7. Imam Al-Rida’s Supplication for the One Who Commands the Matter

Sheikh al-Tusi in [Misbah al-Muhtajjud, p. 409] narrated this supplication from Imam Al-Rida:

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"O God, protect me from your guardian and your successor, your proof against your creation..."

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Al-Sayyid Ibn Tawus and Al-Majlisi also referenced it in their works.

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8. Blessings Upon the Master of the Age

Sheikh Al-Tusi in [Misbah Al-Muhajjid, pp. 399-405] narrated a blessing:

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"O God, bless Your guardian and the son of Your guardians, whose obedience You imposed, whose rights You imposed..."

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9. A Supplication Narrated from Him

Sheikh al-Tusi in [Misbah al-Mutahajjud, p. 406] recorded a supplication given to Abu al-Hasan al-Dirrab al-Isfahani:

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"O God, bless Your guardian who revives Your Sunnah, the one who upholds Your command..."

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10. A Supplication Narrated on the Authority of Al-Safir Al-Omari

Sheikh Al-Tusi in [Misbah Al-Muhajjid, p. 411] narrated a supplication dictated by Sheikh Abu Amr Al-Amri:

 

"O God, I ask You to show me the guardian of authority, apparent and executing the matter..."

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References

  1. Al-Ihtijaj, vol. 2, p. 315.

  2. Al-Mazar Al-Kabir, p. 566.

  3. Misbah Al-Zahir, p. 430.

  4. Al-Mazar Al-Kabir, p. 317.

  5. Al-Mazar Al-Kabir, p. 657.

  6. Misbah Al-Zahir, p. 444.

  7. Tuhfat Al-Za’ir, p. 567.

  8. Al-Mazar Al-Kabir, p. 322.

  9. Misbah Al-Za’ir, p. 454.

  10. Tuhfat Al-Za’ir, p. 556.

  11. Bihar al-Anwar, vol. 102, p. 111.

  12. Al-Mazar Al-Kabir, p. 663.

  13. Misbah Al-Zahir, p. 455.

  14. Bihar Al-Anwar, vol. 86, p. 284.

  15. Al-Mazar Al-Kabir, p. 573.

  16. Misbah al-Za’ir, p. 446.

  17. Tuhfat Al-Za’ir, p. 547.

  18. Misbah al-Muhtajjud, p. 409.

  19. Jamal Al-Wesbu’, p. 307.

  20. Misbah Al-Muhajjid, pp. 399-405.

  21. Misbah al-Mutahajjud, p. 406.

  22. Misbah Al-Muhajjid, p. 411.

Supplications During the Time of Occultation

During the occultation of Imam Mahdi (may God hasten his appearance), believers are encouraged to pray for themselves to preserve their faith and ward off the plots of the devils. Below are important supplications recommended for these times:

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A) Supplication for the Time of Absence

Imam al-Sadiq (peace be upon him) advised Zurara about the time of absence. Zurara asked, "May I be your ransom, if I reach that time, what should I do?" Imam al-Sadiq replied:

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"O Zurara, if you reach that time, recite this supplication: 'Oh God, make me know Yourself, for if You do not make Yourself known to me, I will not know Your Prophet. Oh God, make me know Your Messenger, for if You do not make me know Him, I do not know Your proof. Oh God, introduce me to Your proof, for if You do not make Your proof known to me, I will go astray from my religion...'" (1). This long supplication is found in Mafatih al-Jinan (2) and should be adhered to daily.

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B) The Drowning Person’s Supplication

Abdullah bin Sinan narrated that Abu Abdullah (peace be upon him) said:

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"You will be afflicted with doubt, so you will remain without visible knowledge, and without an imam for guidance, and only those who prayed the drowning person’s supplication will be saved." Abdullah asked, "How is the drowning person’s supplication?" Imam replied: "He says: 'O God, O Most Merciful, O Most Merciful, O Changer of hearts, make my heart steadfast upon Your religion.' Abdullah said: 'O God, O Most Merciful, O Most Merciful, O Changer of hearts and sights, make my heart steadfast upon Your religion.' Imam continued: 'Indeed, God (Almighty and Majestic) is the Changer of hearts and sights. But say as I say to you: O Converter of hearts, make my heart steadfast in Your religion'" (3).

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The Importance of Supplicating for Imam Mahdi

Some may wonder why we should pray for Imam Mahdi when he is already protected by God. The response addresses several points:

The Efficacy of Supplication:

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  • Supplicating for someone does not mean we doubt God's protection. For instance, praying for friends and relatives for longevity or good health is encouraged even though their lifespan and health are decreed by God. God says: "Call upon Me, I will respond to you" [Ghafir: 60]. Imam Ali (peace be upon him) also said: "Supplication averts the final judgment, so take it as a number" (4).

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Psychological and Spiritual Benefits:

  • Supplication has profound effects on the person praying, influencing their psychological state and changing their reality. It strengthens the bond between the servant and God, and between the servant and Imam Mahdi (peace be upon him). This connection fosters moral momentum and dedication to the global reform movement. Additionally, supplicating for Imam Mahdi contributes to hastening his appearance, which is linked to the abundance of supplications.

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References:

  1. Kamal al-Din: 342-343 / Chapter 33 / H 24.

  2. Mafatih al-Jinan: 843.

  3. Kamal al-Din: 351-352 / Chapter 33 / H 49.

  4. Hadith of the Four Hundred.

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By adhering to these supplications and understanding their significance, believers can maintain their faith and contribute to the hastening of Imam Mahdi's appearance.

Actions to Accelerate the Appearance of Imam Mahdi

Believers are encouraged to engage in actions that have an unseen role in accelerating the appearance of Imam Mahdi (may God hasten his appearance). These actions help in purifying the soul and connecting it to the heavens and the unseen. This is the least a believer can do for their awaited master, acknowledging his great rights over them. Imam Mahdi is a safety for the people of the earth, much like the stars are a safety for the people of the sky. The most important of these actions are:

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1) Charity

Believers are obliged to pay charity daily on behalf of Imam Mahdi, even if it is a small amount. This act intends to ward off affliction from Imam Mahdi, hasten his relief, and draw closer to him. Remember, “Do not be ashamed to give a little, for deprivation is less than that” (1).

Narration on Charity:


In Tafsir Al-Ayyashi, Mufaddal bin Omar narrated that he once gave charity on behalf of the Imam. Imam al-Sadiq (peace be upon him) responded, “I do not accept that out of need, but to purify it.” He added, “If a year passes without us receiving charity from one of our followers, God will not look at him on the Day of Resurrection unless God pardons him” (2).

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2) Donating Acts of Worship

Scholars traditionally dedicated acts of worship to Imam Mahdi. Following their example, believers should adopt this practice. Here is a suggested approach:

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a) Completing the Qur’an:
Dedicate the recitation of the Qur’an to Imam Mahdi. Noble narrations suggest the desirability of this act. For instance, Ali bin Al-Mughirah narrated that dedicating the recitation of the Qur’an to the Ahl al-Bayt (peace be upon them) results in being with them on the Day of Resurrection (3).

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b) Dedicating Prayers:
Include Imam Mahdi in obligatory prayers and dedicate voluntary prayers to him. Noble narrations indicate that assigning the reward of prayers to the Prophet and his successors increases the reward manifold (4).

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c) Dedicating Pilgrimage Acts:
Dedicate acts like circumambulation, Umrah, or Hajj to Imam Mahdi. The Ahl al-Bayt (peace be upon them) often sent someone to perform Hajj on their behalf during their lives. For example, Musa bin Al-Qasim narrated that Imam Abu Jaafar II (peace be upon him) allowed him to perform Tawaf on behalf of the Ahl al-Bayt and emphasized its importance (5, 6).

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3) Establishing Special Councils

Hold special councils to discuss and spread awareness about Imam Mahdi and his cause. Competitions related to the Mahdist issue can help develop a deeper spiritual connection.

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4) Commitment to Supplication

Noble narrations greatly emphasize the importance of supplication, which has two stages:

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a) Supplication for Imam Mahdi:
Pray for his protection from enemies and for the hastening of his appearance. Important supplications include the supplication of relief ("O God, be for your guardian the proof, son of Al-Hassan..." (7)), the supplication of the covenant ("O God, Lord of the Great Light..." (8)), and the supplication of scars (9).

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b) Visiting Supplications:
Visit Imam Mahdi through specific supplications, like the Visit of Al-Yasin. This visit, mentioned in the introduction, is a prayer to connect with Imam Mahdi: “Peace be upon the family of Yasin” [Al-Saffat: 130] (10).

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References

  1. Nahj al-Balagha 4: 15.

  2. Tafsir al-Ayyashi 1: 184/h 85.

  3. Al-Kafi 2: 618/Chapter on how often the Qur’an is read and completed/H. 4.

  4. Beauty of the Week: 29.

  5. Tahdheeb Al-Ahkam 8: 40/H (121/40).

  6. Al-Kafi 4: 314/Chapter on Tawaf and Hajj on the authority of the Imams (peace be upon them)/H. 2.

  7. Al-Kafi 4: 162/Chapter on supplication in the last ten days of the month of Ramadan/H. 4.

  8. Misbah al-Mutahjad: 227/H (336/74).

  9. Iqbal al-A’mal 1: 504.

  10. Iqbal Al-A’mal 1: 504. (293) Iqbal al-A’mal 1: 504.

Obligations During the Time of Absence

Believers who consider themselves awaiting the Mahdi (peace be upon him) have specific duties. These duties are practical and must be implemented immediately to take serious steps towards the stage of waiting.

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1) Ensuring Loyalty in its True Sense

True loyalty involves practical knowledge of the Imam of the time (peace be upon him), assuming his leadership, and disavowing his enemies. This includes patience during the absence and self-control by submitting to the command of God, whether the absence is long or short.

Narrations on Loyalty:

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  1. Sudair narrated from Abu Abdullah (peace be upon him): “Blessed is he who realizes the Qa’im of my family, follows his example before his rise, follows him and the imams of guidance before him, and acquiesces to God (Glory be to Him) from their enemy. Those are my companions and the most honorable of my nation over me” (1).

  2. Abdullah bin Ajlan narrated from Abu Abdullah (peace be upon him): “Whoever knows this matter and then dies before the rise of the Qa’im (peace be upon him) will have a reward similar to the one who was killed with him” (2).

  3. Al-Fudayl bin Yasar narrated from Abu Abdullah (peace be upon him) about the verse “On the Day when We will call every people by their imam” [Al-Isra: 71]: “O Fudail, know your imam, for if you know your imam, whether this matter is advanced or delayed will not harm you, and whoever knows his Imam and then dies before the one who carries out this matter rises, he will be in the position of one who was sitting in his army, no, but in the position of one who sat under his banner” (3).

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2) Providing Solid Immunity Against Deviation

Believers must imitate Islam in their practical lives, as the day of manifestation is the day of the manifestation of Islam in its divine form. This requires solid immunity against deviation, as reasons for deviation are abundant and easily accessible today. Believers must maintain their faith and work to reform their environment.

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Immunity Against Deviation:

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Adherence to Piety: Piety is the fortress of faith. Yaman al-Tammar narrated from Abu Abdullah (peace be upon him): “The owner of this matter will have an occultation... so let him fear God and adhere to his religion” (5).

Expression by the Commander of the Faithful (peace be upon him): “Help me with piety, diligence, chastity, and diligence” (6).

  • Piety involves staying away from sins, big and small, and even from doubts.

  • Ijtihad involves exerting effort in performing duties and obedience.

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Commitment to Good Morals: Good morals strengthen and develop piety, thus preserving faith.

  • Abu Basir narrated from Abu Abdullah (peace be upon him): “A testimony that there is no god but Allah, and that Muhammad is His servant and Messenger... and waiting for the Qa’im (peace be upon him)... Whoever is pleased to be among the companions of the Qa’im, let him wait and work with piety and good morals, while he is waiting...” (7).

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Patience in Adhering to These Matters: Prolonged absence can cause despair. Believers must commit to patience as a practical approach during times of absence.

  • Jabir Al-Ansari narrated from the Prophet (may God’s prayers and peace be upon him and his family): “The proof will disappear from them... Blessed are those who are patient in his absence, blessed are those who persist in their proof...” (8).

  • Imam al-Rida (peace be upon him) said: “How good is patience and waiting for relief... Relief comes upon despair...” (9).

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Reciting Supplications: To maintain patience, believers should recite supplications for the time of absence, such as:

Supplication for Steadfastness: “... Oh God, make me steadfast in your religion, make me obey you, soften my heart to your guardian... so that I do not like to hasten what you have delayed nor to delay what you hastened...” (10).

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Refrain from Fueling Strife: Believers are advised to stay at home and be “custodians of our homes,” avoiding actions that fuel strife.

  • Abu Basir narrated from Abu Abdullah (peace be upon him): “When Salman (may God be pleased with him) entered Kufa and looked at it, he mentioned what would be its affliction... Then he said: If that is the case, stay in your homes until the pure son of the pure, the purified, the backbiting, the fugitive, appears” (11).

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References:

  1. Kamal al-Din: 286 and 287/Chapter 25/H. 3.

  2. Al-Ghaybah by Al-Tusi: 460/H 474.

  3. Al-Kafi 1: 371/Chapter: Whoever knows his Imam will not be harmed by whether this matter comes forward or is delayed/H 2.

  4. Uyun al-Hikam wa al-Mawa'id: 114.

  5. Al-Kafi 1: 335 and 336/Chapter on Backbiting/H. 1.

  6. Nahj al-Balagha: 417/h 45.

  7. Al-Ghaybah by Al-Numani: 207/Chapter 11/H 16.

  8. Bihar Al-Anwar 52: 143/H. 60.

  9. Nearness of the chain of transmission: 380 and 381/H. 1343.

  10. Misbah al-Mutahjad: 412/H (536/146).

  11. Bihar al-Anwar 52: 126 and 127/H. 19, on the absence of a stranger by al-Tusi: 163/H. 124.

The Necessity of Appointing an Imam

Imami scholars have inferred the necessity of appointing an imam through a principle known as the "rule of kindness." This rule posits that it is obligatory to appoint an imam after the Prophet Muhammad (may God bless him and his family and grant them peace). The argument is built on two premises:

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The First Premise: The Imam is Kindness

The presence of the Imam (peace be upon him) is a kindness because it fulfills the essential needs of human society. Society requires someone to enjoin good, forbid evil, judge justly, establish punishments, and spread justice among its members. Therefore, the presence of the Imam is beneficial and fulfills these needs.

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The Second Premise: Kindness is Obligatory from God

Since the presence of an Imam who enjoins what is right, forbids what is wrong, judges justly, and guides society is beneficial, it follows that such kindness is obligatory from God. The necessity of appointing an Imam by God is derived from the fact that failing to appoint an Imam would imply either ignorance, inability, or miserliness on God's part, which is impossible.

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Thus, God's integrity necessitates the appointment of an Imam, making it obligatory.

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Suspicion of Violating the Purpose

A question arises: Does the absence of the Imam (may God hasten his appearance) defeat the purpose of his appointment, which includes enjoining good, forbidding evil, and judging people? If the Imam is absent, how can he fulfill these roles?

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Addressing the Suspicion

The answer to this suspicion is twofold:

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The First Aspect: The Imam as a Witness to Actions

The purpose of appointing an imam is not limited to enjoining good and forbidding evil. This responsibility is a communal obligation for all people, as stated in the Quran: “And let there be from among you a nation who invite to goodness and enjoin what is right and forbid what is wrong” (Al Imran: 104) . Additionally, the role of conveying legal rulings and making judgments is assigned to jurists during the Imam's absence, as reported from the Awaited Imam (may God hasten his return): “As for the incidents that occur, refer to the narrators of our hadith, for they are my proof against you, and I am God's proof upon them”.

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Therefore, the purpose of appointing an Imam extends beyond these roles to include being a witness to the deeds of creatures. The Quran mentions Jesus bin Maryam (peace be upon him) bearing witness: “And I was a witness over them as long as I was among them, but when you took me, you were the watcher over them, and you are a witness over all things” (Al-Maeda: 117) . Similarly, the Prophet Muhammad (may God’s prayers and peace be upon him and his family) is described as a witness over people: “And thus We have made you a moderate nation that you may be witnesses over the people and that the Messenger may be a witness over you” (Al-Baqarah: 143).

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An Imam, whether visible or absent, can fulfill this purpose of witnessing, which is not negated by his absence. Hence, the absence of the Imam does not contradict the purpose of his appointment.

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The Second Aspect: Preserving the Religion

The appointment of an Imam ensures the preservation of religion, protecting it from forgery, manipulation, and distortion. The Quran states: “Indeed, it is We who have sent down the Remembrance, and indeed, we will preserve it” (Al-Hijr: 9) . This preservation applies to the entire religion, not just the Holy Qur'an.

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God has pledged to protect this religion through various means, one of which is the presence of an expert in the religion—the Imam—who safeguards it from distortion. Thus, the Imam's role in preserving the religion remains vital, even during his absence.

 

Conclusion

The necessity of appointing an Imam is derived from the principle of kindness, which obliges God to provide an Imam for the benefit of human society. The absence of the Imam does not defeat the purpose of his appointment, as his roles extend beyond enjoining good and forbidding evil to bearing witness to deeds and preserving the religion. Therefore, the absence of the Imam aligns with divine wisdom and does not contradict the essential purpose of his appointment.

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References:

  1. Al-Ghaybah by Al-Tusi: 460/H 474.

  2. Al-Kafi 1: 335 and 336 / Chapter on Backbiting / H. 1.

  3. Al-Ghaybah by Al-Numani: 207 / Chapter 11 / H 16.

  4. Nahj al-Balagha: 417/h 45.

  5. Kamal al-Din: 286 and 287/ Chapter 25/ H. 3.

  6. Misbah al-Mutahjad: 412/H (536/146).

  7. Al-Kafi 1: 371/Chapter: Whoever knows his Imam will not be harmed by whether this matter comes forward or is delayed/H 2.

  8. Bihar Al-Anwar 52: 143 / H. 60.

  9. Nearness of the chain of transmission: 380 and 381 / H. 1343.

  10. Misbah al-Mutahjad: 412/H (536/146).

The Remembrance of Imam Mahdi (peace be upon him)

The remembrance of Imam Mahdi (peace be upon him) varies according to its origin and type, each having its own desired benefits and expected outcomes. Some forms of remembrance are more effective in fostering a bond of love and devotion to the Imam. The remembrance of him can be categorized into three types:

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1. Verbal (Linguistic) Dhikr

Verbal remembrance is a means to strengthen the relationship with the beloved Imam and carries many benefits. It serves as an introduction and intermediary to the hidden (heartfelt) remembrance, which is more profound. The purpose of verbal dhikr is not merely to utter words without understanding but to awaken the heart and make the words a reality in actions.

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The Holy Qur’an, Islamic law, and the teachings of Ahl al-Bayt (peace be upon them) emphasize the importance of verbal remembrance. This form of worship is highly recommended, with specific supplications and dhikr for different times, places, and situations. This diversity aims to keep the believer constantly connected to the Imam, even in his physical absence.

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Examples of Verbal Dhikr

  1. The Covenant Supplication: Narrated by Imam al-Sadiq (peace be upon him), stating that whoever recites it for forty mornings will be among the supporters of Imam Mahdi (peace be upon him). The supplication begins with: “O God, Lord of the Great Light...” (3).

  2. Visiting the Yassin Family: A visit from the holy side, where Imam Mahdi (peace be upon him) said: “... If you want to turn to God and to us, then say as God Almighty said: Peace be upon the family of Yaseen. Peace be upon you, O caller of God and Lord of His signs...” (4).

  3. The Scar Prayer: Recommended to be recited on the four holidays (Al-Fitr, Al-Adha, Al-Ghadir, and Friday), beginning with: “Praise be to God, Lord of the worlds, and may God’s blessings and peace be upon our Master Muhammad, his Prophet and his family...” (5).

  4. Daily Supplication After Dawn Prayer: “O God, convey to my master the companion of the time, may God’s prayers be upon him, on behalf of all the believing men and women, in the east and west of the earth, on land and sea...” (6).

  5. Friday Supplication for the One in Authority: Narrated by Imam al-Rida (peace be upon him), beginning with: “O God, protect me from your guardian, your successor, your proof against your creation, and your tongue that expresses you and speaks your wisdom...” (7).

  6. Praying for Him (peace be upon him) in Qunoot on Friday: Al-Sayyid Ibn Tawus narrates this supplication to be recited during the Qunoot of Friday prayer, asking for the reformation and protection of the Imam (8).

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2. Practical (Actual) Dhikr

Dhikr is not limited to the tongue; it also includes actions that embody the remembrance of the Imam. This type of dhikr involves integrating the love and attachment to the Imam into one's daily activities, reflecting the principles and values taught by Ahl al-Bayt (peace be upon them). The practical remembrance encourages believers to be silent preachers through their actions, as urged by the Ahl al-Bayt (9).

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Conclusion

The remembrance of Imam Mahdi (peace be upon him) through both verbal and practical means fosters a deep connection with him, keeping his presence alive in the hearts and minds of believers. This connection is essential, especially during his physical absence, as it strengthens faith and prepares believers for his awaited return.

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References

  1. The Virtues of Imam, Commander of the Faithful (peace be upon him) by Muhammad bin Sulaiman al-Kufi: 328/h. 800.

  2. Uncovering the Cover 2: 304.

  3. Al-Mazar by Ibn Al-Mashhadi: 663.

  4. Al-Ihtijaj 2: 316.

  5. Al-Mazar by Ibn Al-Mashhadi: 574.

  6. Al-Mazar by Ibn Al-Mashhadi: 662.

  7. Beauty of the Week: 307.

  8. Beauty of the Week: 256.

  9. Al-Kafi 2: 78 / Chapter on Piety / H. 14.

  10. Sharh Al-Akhbar 3: 506/H 1452.

The Rights of Imam Mahdi (peace be upon him)

The more knowledge there is of the truth and the greater it is, the more important it is to show the greatness of the personality of the right holder. On the one hand, it shares the position of Imam Mahdi (peace be upon him), and on the other hand, it is a reason to reach him and connect with him. It is clear that the connection varies in strength and weakness according to the connecting cause and the close link, so it changes directly with the difference in strength and weakness of the link.

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Hence, in order to strengthen the bond and establish the relationship and focus it in the soul of the one who is waiting, it was necessary to clarify and know the right that he owes towards the Imam (peace be upon him). Much was mentioned in this regard in the book The Measure of Honorable Men in the Benefits of Supplication for the Qa’im by Sheikh Al-Isfahani (may God sanctify his secret). Here, we will mention a summary of them for your benefit:

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1. The Right to Exist

As mentioned in the signature of Imam Mahdi (peace be upon him) narrated in Al-Ihtijaj: “For we are the craftsmen of our Lord, and the people are yet our craftsmen” (1). The hadith may have several meanings:

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  • First Meaning: A group of Shiites disagreed regarding the fact that God (Glory be to Him) delegated to the Imams, may God’s prayers be upon them, the ability to create and provide. Some said this is impossible, while others believed God is able to do that for the Imams. Abu Jaafar Muhammad bin Othman clarified: “It is God Almighty who created bodies and divided sustenance... As for the Imams (peace be upon them), they ask God Almighty and He creates, and they ask Him and He provides, in response to their request and in honor of their right” (2).

  • Second Meaning: The final cause and true purpose of the creation of all that God Almighty created. Many narrations support this, including the famous Hadith of Al-Kisa (4).

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We believe this suffices to prove that one of his rights (peace be upon him) over creation is the right of existence.

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2. The Right to Remain

In addition to the right to exist, the continuity of existence and the survival of the world are linked to the argument. As narrated in Al-Kafi Al-Sharif: Abu Al-Hasan Al-Rida (peace be upon him) said, “Will the earth remain without an Imam? ... If the earth remained without an Imam, it would become empty” (5)(6).

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In Al-Numani's book, it is narrated that Al-Sadiq said: “The earth is not devoid of a proof for God, but God will blind His creation to it due to their injustice... If the earth was devoid of a single hour of proof for God, it would disgrace its people” (7).

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3. The Right of Kinship with the Messenger of God (may God bless him and his family and grant them peace)

In Surah Al-Shura, it is stated: “Say, ‘I do not ask you for any reward for it except affection for my kin’” (Al-Shura: 23). The Qaim (peace be upon him) will say upon appearing in Mecca: “And I ask you by the right of God, by the right of His Messenger, and by my right, for I have over you the right of kinship with the Messenger of God...” (8).

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4. The Right of the One Who Bestows the Blessing and the Mediator of the Blessing

The Messenger of God (may God’s prayers and peace be upon him and his family) said: “Whoever does you a favor, reward him... Pray for him until you know that you have rewarded him” (9). The two rights combine for our Lord, the Master of the Age and the Time (peace be upon him).

In Al-Ziyarah Al-Jami’ah, it is stated: “And the guardians of blessings” (10). Abu Hamza narrates: Ali bin al-Hussein (peace be upon them) said, “At that time, God divides the livelihood of His servants, and it is on our hands that He distributes it” (11).

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In Al-Kafi Al-Sharif, Abu Abdullah (peace be upon him) said: “God created us and made us beautiful, and made His eye among His servants... Through us the trees bore fruit... and had it not been for us, God would not have been worshiped” (12).

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5. The Right of the Father Over the Child

The Shiites are created from the virtue of their nature (peace be upon them). In Al-Kafi Al-Sharif, Al-Ridha (peace be upon him) said: “Imam Anis is the companion and the compassionate father” (13). Abu Abdullah (peace be upon him) said: “God created us from two highs, and He created our souls from above that... Because of that kinship between us and them, their hearts yearn for us” (14).

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In Ikmal al-Din, Abu Abdullah (peace be upon him) explained: “Its origin is the Messenger of God... Its branch is the Commander of the Faithful... Nine of Al-Hussein’s descendants are its branches, and the Shiites are its leaves. By God, a man among them will die and a leaf will fall from that tree” (15).

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References

  1. Al-Ihtijaj 1: 260.

  2. Al-Ihtijaj 2: 284 and 285.

  3. Al-Mazar by Ibn Al-Mashhadi: 579; Iqbal Business 1: 509.

  4. Encyclopedia of the Words of Imam Hussein (peace be upon him): 75-78/H (36/36), on the authority of Al-Tarihi: 253.

  5. Al-Kafi 1: 179 / Chapter: The Earth is not devoid of proof / H. 13.

  6. Al-Kafi 1: 179 / Chapter: The Earth is not devoid of proof / H. 10.

  7. Al-Ghaybah by Al-Numani: 144/Chapter 10/H 2.

  8. Al-Ghaybah by Al-Numani: 290 / Chapter 14 / H. 67.

  9. Musnad Ahmad 2: 99; Awali Al-Layali 1: 157/h 135, with slight variation.

  10. Who is not attended by the jurist 2:610/ Al-Ziyarah Al-Jami’ah.

  11. Basa’ir al-Darajaat: 363/Chapter 14/H9.

  12. Al-Kafi 1: 144 / Chapter on Anecdotes / H. 5.

  13. Al-Kafi 1: 200/ A rare comprehensive chapter on the virtues and attributes of the Imam/ H. 1.

  14. Al-Kafi 1: 389 / Chapter on the creation of the bodies, souls and hearts of the Imams (peace be upon them) / H. 1.

  15. Ikmal al-Din: 345/Chapter 33/H 30.

Love for the Awaited Imam (peace be upon him)

If you love someone, you imagine him and he always comes to your mind. If you truly loved the Awaited Imam, peace be upon him, your mind, memory, and imagination would be occupied with his image and descriptions. So, is your mind occupied with him?

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Contemplation of the Imam in Al Yassin's Visit

One look at the visit of Al Yassin depicts us contemplating the Imam, as we read in it:

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"Peace be upon you in the hours of your night and the ends of your day, peace be upon you when you stand, peace be upon you when you sit, peace be upon you when you read and explain, peace be upon you when you pray and do good deeds, peace be upon you when you bow and prostrate, peace be upon you when you say Allah and the greatest, peace be upon you when you wake and pray in the evening, peace be upon you in the night when it is covered and the day when it is clear" (1).

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These are images of the Imam that pass through our minds and connect us with him, peace be upon him.

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Suffering for His Pain

There is no person on this earth who suffers like the Imam, because of the misfortunes and calamities he sees in the Islamic nation. Just as the Imam suffers when he sees a sin committed by a believer, he suffers even more when he sees heinous sins and major crimes. Therefore, our relationship with the Imam requires that we suffer because of his pain.

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He teaches us the well-known supplication of mourning among the Imamis, which strengthens our sense of the Imam’s pain and groans:

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"It is dear to me that I see creation and you do not see me, nor hear your companion or plea... it is dear to me that I respond to you and cry out to you, it is dear to me that I make you cry and leave you alone, it is dear to me that what happened to you should happen to you without them" (2).

These words connect us deeply with the Imam’s pain, as it was reported from Imam al-Sadiq, peace be upon him: "May God have mercy on our Shiites. They were created from the surplus of our clay and kneaded with the water of our state. They grieve for our sorrow and rejoice for our joy" (3).

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Pain for their pain is evidence of loyalty to them. The Awaited Imam, peace be upon him, does not forget and does not sleep when he remembers the pain of Karbala and the pain of Ashura, for it is the continuous and renewed pain of the Awaited Imam, peace be upon him.

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References:

  1. Bihar Al-Anwar 53: 171/H 5.

  2. Al-Mazar by Ibn Al-Mashhadi: 581 and 582 / The supplication for the scar.

  3. The Tree of Blessed/Al-Haeri 1:3.

The Saying of Imam al-Sadiq (peace be upon him)

Imam al-Sadiq (peace be upon him) stated: "Every banner that is raised before the rise of the Qaim, its companion is a tyrant who is worshiped instead of God Almighty" (1). This statement, however, does not necessarily apply to all banners indiscriminately.

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Understanding the Tyrannical Banners

The banners whose owners are tyrants, worshiped instead of God Almighty, refer to those that oppose the call of Imam Mahdi (peace be upon him), such as the banner of Al-Sufyani and similar ones, or the unknown banners whose owners' sincerity is not confirmed. These tyrannical banners mislead people even if they outwardly appear to call for the truth.

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The Banners of Guidance

Conversely, there are banners explicitly mentioned by the infallible Imams (peace be upon them) as banners of guidance. Examples include the banners of Al-Yamani and Al-Khorasani, whose owners will support Imam Mahdi (peace be upon him) against his enemies and assist him in his mission. These banners are affirmed as sincere and do not aim for any worldly gains. Therefore, it is evident that they are not the banners of misguidance referred to in Imam al-Sadiq's statement.

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In other words, the banners of guidance, like those of Al-Yamani and Al-Khorasani, are not included in the general meaning of the saying, "Every banner that is raised before the rise of the Qaim, its owner is a tyrant who is worshiped instead of God Almighty" (1). This is because it has been stated that they are banners of guidance, and thus they are exempt from this generality. The banner of guidance cannot be possessed by a tyrant worshiped other than God, indicating that the hadith refers to other banners of misguidance not specified as banners of guidance.

 

Clarifying Misconceptions

Understanding this, the claim made by Abd al-Razzaq al-Dirawi that the banner of Al-Yamani and the banner of Al-Qaim, peace be upon him, are one and the same, is clearly false. They are two distinct banners, with one calling for the other.

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Al-Yamani is a military commander whose emergence will signal the imminent appearance of the Imam (peace be upon him), who will fill the earth with equity and justice. This is a consistent theme in hadiths narrated by both Shiites and Sunnis, with no disagreement on this point.

 

Distinctions between Al-Yamani and Al-Qaim

Anyone who reads the narrations of Ahl al-Bayt (peace be upon them) and others will find that Al-Yamani will emerge months before the rise of Al-Qaim (peace be upon him). His emergence is a sign of the imminent holy appearance, and he will support Imam Mahdi (peace be upon him) and prepare the way for him, emerging from Yemen. In contrast, Al-Qaim (peace be upon him) will emerge from Holy Mecca. These differences make it clear that Al-Yamani is a completely different person from the standing Imam, the Mahdi of this nation (peace be upon him).

 

The Banner of Guidance

The banner of Al-Yamani deserves to be called the banner of guidance because Al-Yamani calls to Imam Mahdi (peace be upon him) and not to himself. In the hadith used by Al-Kati’ and his supporters, Imam Al-Baqir (peace be upon him) said: "And among the banners there is no banner more guided than the banner of Al-Yamani. It is a banner of guidance because he calls to your friend" (1).

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The phrase "because he calls to your friend" clearly indicates that he calls to the owner of the matter, peace be upon him. If Al-Yamani were the standing Imam (peace be upon him), this expression would not be valid, and the reasoning would be incorrect. According to Al-Dirawi’s claim of the unity of the personalities of Al-Yamani and Al-Qaim (peace be upon him), the statement implies that the reason for the guidance of Al-Yamani’s banner is that he calls to himself. This logic is flawed since all banner holders call for themselves, so how could Al-Yamani's banner be the most guided without all the other banners?

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Conclusion

The statement by Imam al-Sadiq (peace be upon him) about tyrannical banners is specific to those that oppose the call of Imam Mahdi (peace be upon him) or those whose sincerity is unknown. Banners like those of Al-Yamani and Al-Khorasani, which have been explicitly stated as banners of guidance, are not included in this general condemnation.

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References:

  1. Al-Ghaybah by Al-Numani: 264.

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