Differentiating Between Conditions and Signs of Appearance

Introduction
It is necessary to distinguish between the condition of appearance and its signs. The condition is what the appearance depends upon for its fulfillment, and its relationship to appearance is that of cause to effect, cause to cause, and condition to result. Without the condition being fulfilled, it is impossible to achieve manifestation.

Manifestation and Natural Causes
Manifestation is something that God Almighty intended to occur according to natural causes, far from the miracle that brings any possibility or natural cause to fruition. Miracles interfered with the calls of the prophets, halting their efforts and ending the scrutiny and testing to which their followers or opponents were subjected. Therefore, the wisdom in the reformist calls for heavenly messages must be characterized by important tests for the nation of that prophet or the followers of that reformer. This is the call of Imam Mahdi (may God hasten his relief), as it is the result of the messages of the prophets and all the calls for reform with them. It must take place according to natural processes and known causes.
While we cannot deny the divine miracle’s involvement in the realization of the appearance, it is in the form of a part of the cause and not the complete and complete cause. The condition is what the fulfillment of manifestation depends on, and without it, none of its manifestations can be achieved. The conditions for appearance work together to form an integrated unit that ensures the success and achievement of the appearance. The most important of these conditions are:

Conditions for Appearance

1. The Presence of a Reformist Leader
A reformist leader is essential, one who will fill the world with equity and justice after it has been filled with injustice and oppression. This leader must fulfill the specifications of global leadership, which can only be found in those chosen by God. He must be infallible and stipulated, characteristics that can only be found in Imam Mahdi (may God hasten his appearance). Without these conditions and characteristics, it is impossible for any reformist leader to carry out the mission of global reform that leads the world to justice and security, spreading peace throughout the earth oppressed by injustice and aggression.

2. The Divine Thesis
A divine global reform thesis guaranteed by a heavenly proposal is required to allow justice to spread throughout the earth, replacing injustice with justice, and achieving peace for all. This thesis must formulate a new world order based on justice and peace, eliminating every positivist thesis that reinforces the concepts of power and conflict. This will replace manifestations of violence and force with love and harmony among all human beings. No thesis, no matter how complete, can achieve peace and justice other than the divine thesis, which addresses the deficiencies of other theses and works to reduce armed conflict and unfair competition.

3. Spread of Injustice, Oppression, and Aggression
The divine thesis is based on the state of violence and aggression and the absence of dialogue to mitigate armed conflict. The widespread injustice forces everyone to aspire to global good that will fill the world with fairness and justice. As human problems worsen due to competition and selfish interests, the need for reform becomes the goal of all, leading everyone to seek a divine thesis that guarantees justice and brotherhood instead of violence and aggression. This desired thesis is the Mahdist thesis, aiming for justice and peace.

4. Achievement of Supporters
The appearance of the Imam (may God hasten his appearance) depends on the number of supporters who pledge allegiance to him in peace and death. Any reform project requires sufficient supporters to succeed, especially a revolutionary reformist project based on the principle of change in most aspects of life. This project will come as a shock to movements with conflicting values, leading to a confrontation between the followers of positivist theses and the supporters of the Mahdist thesis. The achievement of supporters with special characteristics is crucial for the success of the appearance.

5. Supportive Popular Bases
The 313 supporters of the Imam (may God hasten his appearance), as confirmed by narratives of the appearance, are global leaders of the movement. This requires the presence of popular bases anticipating the new event. These bases must be prepared in advance to absorb the Mahdist thesis, ensuring its reception. This preparation involves educating the popular bases about the Mahdist news spread in the Sahihs of both groups, fostering a readiness for the promised day. The Imami Shiites, due to their history of suffering and oppression, are more accepting of the Mahdist thesis and will be the largest or even the entire percentage of supporters.

In contrast, non-Shiites, accustomed to ruling and authority, may find themselves excluded from the ruling inheritance and oppose the Mahdist thesis. The Shiite individual, motivated by a history of suffering and exclusion, will seek the reformist Mahdist thesis as a rescue mission and a human phenomenon that promises justice and peace.

Conclusion
The conditions for the appearance of Imam Mahdi (may God hasten his relief) are crucial for the realization of this divine promise. These conditions include the presence of a reformist leader, a divine thesis, the spread of injustice and oppression, the achievement of supporters, and supportive popular bases. The fulfillment of these conditions will pave the way for a new world order based on justice and peace, addressing the deficiencies of human-made systems and ensuring the triumph of divine justice.

False Claims of Representation by Imam al-Hujjah

Introduction
There have been false claims by individuals asserting their representation on behalf of Imam al-Hujjah (peace be upon him). These individuals deceive gullible and simple people, exploiting them under the pretext of being appointed by the Imam. They manipulate the public and extort money, pushing people to commit forbidden acts under the guise of religious legislation.
 
Factors Contributing to False Claims
Several factors contribute to this phenomenon:

1. Psychological State of the Claimant
The claimant often experiences a social vacuum and a deficiency in public relations, leading them to seek attention. This need for social security drives them to attract attention and keep people talking about them. This is a common trait in most cases of deviation, where the individual attempts to gain a social position to bridge the gap between themselves and others.

Example: Abu Bakr al-Baghdadi

Abu Bakr al-Baghdadi was known for his limited knowledge. People’s treatment of him based on his abilities, and any deprivation thereof, led him to feel inferior. This feeling dictated his actions to gain the approval and attention of others.

2. Weak Faith and Lack of Piety
A lack of faith and piety often leads individuals to follow deviant paths to achieve their goals.

Example: Abu Dalf al-Katib

Abu Dalf al-Katib was known to some as an atheist and an intellectual deviant. In contrast, individuals like Abu Sahl al-Nubakhti, despite their knowledge and social status, did not claim positions they were not appointed to. They accepted the legitimate appointments, such as when Al-Hussein bin Ruh was appointed as the ambassador on behalf of the Imam.

3. Prevalence of Ignorance
Ignorance in some communities creates fertile ground for deviant claims to grow. Public culture and intellectual awareness influence society's acceptance of such deviations. Educated societies are less likely to fall for misguided claims, while ignorant societies quickly believe in false and deviant claims.

Sheikh Al-Tusi’s Commentary
Sheikh Al-Tusi noted that the lack of knowledge and dignity in individuals like Abu Bakr Al-Baghdadi and the madness of Abu Dalaf were well-known. This ignorance contributes to the rapid exposure and discrediting of false embassies.

Notable Incidents and Examples
Abu Bakr Al-Baghdadi
Al-Hussein bin Abd al-Rahim al-Abraruri narrated an incident where Abu Ja`far Muhammad bin Uthman al-Amri (may God be pleased with him) indicated that Abu Bakr Al-Baghdadi was not one of their companions, highlighting his deviation and involvement in false paths.

Conclusion
False claims of representation by Imam al-Hujjah (peace be upon him) are often characterized by short lives as they are quickly exposed and discredited by numerous evidence and clear indications. The factors contributing to these false claims include the claimant's psychological state, weak faith, lack of piety, and the prevalence of ignorance in society.

References:

• Al-Tusi, Sheikh. Kitab Al-Ghayba.

• Narrations of Al-Hussein bin Abd al-Rahim al-Abraruri.

• Historical accounts of Abu Bakr Al-Baghdadi and Abu Dalf al-Katib.

The Signs of Imam Mahdi’s Appearance

Introduction
The Ahl al-Bayt (peace be upon them) have provided several signs indicating the appearance of Imam Mahdi (may God hasten his appearance). These signs are divided into inevitable and non-deterministic categories based on the narrations.

Inevitable Signs
The inevitable signs are those that must occur before the appearance of Imam Mahdi. These signs are mentioned in several narrations.

The Inevitability of the Signs
Hamran bin Ayan narrated from Abu Ja’far Muhammad bin Ali (peace be upon him) regarding the verse: “Then He determined a term and a term appointed with Him” [Al-An’am: 2]. He explained, “They are two terms: a determined term and a suspended term.” Hamran asked what is inevitable, and Abu Ja’far (peace be upon him) replied, “What God has willed... No, by God, it is from the inevitable” (1).

Specific Inevitable Signs
Most narrations mention five inevitable signs, though some mention more:

1. Abu Abdullah (peace be upon him): “The Qa’im will have five signs: the appearance of the Sufyani, the Yamani, the shout from the sky, the killing of the pure soul, and the eclipse of the desert” (2).

2. Additional Inevitable Signs: “The call is from the inevitable, the Sufyani is from the inevitable, the Yamani is from the inevitable, the killing of a pure soul is from the inevitable, and a palm appearing from the sky is from the inevitable,” he said: “And a terror in the month of Ramadan awakens the sleeper, terrifies the awake, and brings out the girl who drugged her” (3).
    

Non-Deterministic Signs
Non-deterministic signs are those that may or may not happen, in contrast to the inevitable signs.

1. Sheikh Al-Numani’s Narration
Sheikh Al-Numani narrated a long hadith from Imam Al-Baqir (peace be upon him) mentioning several signs:
 

• The discord of the Abbasids

• A caller calling from the sky

• The destruction of the Levant

• The emergence of three flags: the flag of the red-haired one, the flag of the aqab’, and the flag of the Sufyani

• The Sufyani's army will kill a hundred thousand in Qirqisiyah

• The Sufyani will send an army to Kufa, inflicting killing, crucifixion, and captivity

• Banners from Khurasan will come with a group of the companions of Al-Qaim

• The Sufyani will send an army to Medina, causing Al-Mahdi to flee to Mecca

• The commander of the Sufyani army will descend on Al-Bayda, and a herald will call from heaven, causing the army to be swallowed by the earth

• The Qa’im’s companions will gather around him, numbering three hundred and thirteen men (4).
   

2. The Shout in Ramadan
Abu Ja’far Muhammad bin Ali (peace be upon him) said: “The cry does not occur except in the month of Ramadan... the cry in it is the cry of Gabriel to this creation..., a herald from heaven calls out the name of the Qa’im (peace be upon him), heard by those in the East and those in the West... The first voice is the voice of Gabriel, the trustworthy spirit (peace be upon him)... The sound occurs in the month of Ramadan on a Friday night, the night of the twenty-third. At the end of the day, the voice of the accursed Satan calls out to cause doubt and temptation” (5).

3. Multiple Shouts and Their Distinction
When asked how to distinguish the true shout from the false, the Imams (peace be upon them) responded:
 

• Abu Abdullah (peace be upon him): “... those who used to narrate our hadith know it, and say: It will happen before it happens, and they know that they are the truthful and truthful ones” (6).

• The first voice is the voice of Gabriel, the faithful spirit (peace be upon him) (7).
   

4. The Rising of the People from the East
Abu Ja’far (peace be upon him) said: “It is as if I were a people who went out in the East asking for the truth but were not given it... they put their swords on their shoulders and were given what they asked for, but they did not accept it until they got up, and they did not give it except to your friend. Their dead are martyrs.” (8).

This indicates the need for steadfastness and prioritizing action in the era of appearance.

Conclusion
The signs of Imam Mahdi’s appearance, both inevitable and non-deterministic, provide crucial guidance for believers. These signs help in understanding the timeline of events, preparing for the responsibilities of the era, and distinguishing between truth and falsehood.

References:

1. Al-Ghaybah by Al-Numani (pp. 312 and 313 / Chapter 18 / H. 5).

2. Al-Ghaybah by Al-Numani (p. 261 / Chapter 14 / H. 9).

3. Al-Ghaybah by Al-Numani (p. 262 / Chapter 14 / H. 11).

4. Al-Ghaybah by Al-Numani (pp. 288-291 / Chapter 14 / H. 67).

5. Al-Ghaybah by Al-Numani (pp. 262-265 / Chapter 14 / H. 13).

6. Al-Ghaybah by Al-Numani (p. 272 ​​and 273 / Chapter 14 / H. 28).

7. Al-Ghaybah by Al-Numani (p. 263 / Chapter 14 / H. 13).

8. Al-Ghaybah by Al-Numani (p. 281 and 282 / Chapter 14 / H. 50).

The Importance of Recognizing the Signs of Imam Mahdi’s Appearance

Objective Basis for Mahdism Claims

The only objective basis for verifying Mahdism claims relies on divine confirmations that are evidenced through the acts of those claiming to be the Mahdi. This is similar to how any claimant of prophecy and message is validated. These confirmations culminate with the appearance of Jesus, son of Mary, who the Qur’an tells us will heal the blind and the lepers and raise the dead by God's permission (1).

False Claims and Delusional Revelations

Many false claims arise, sometimes from deliberate deceit or from individuals falling victim to false mystical revelations. An example is the Sudanese Mahdi, who believed he was the promised Mahdi based on visions he had, as seen in one of his letters dated before 16 Shaban 1299 AH:

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"The Master of Existence (may God bless him and his family) informed me that I am the Awaited Mahdi. He succeeded me by sitting on his throne repeatedly in the presence of the four caliphs, the poles, and Al-Khidr (peace be upon him). He supported me with close angels and living and dead saints from the time of Adam until our time, as well as believers among the jinn. In an hour, the Imam of the army of the Master of the House of Existence (may God bless him and his family) attended the war with his noble self. He gave me the sword of victory from his presence (may God bless him and his family), and I learned that no one would be victorious against me with him, even if the heavyweights were humans and jinn. The Master of Existence informed me that a banner of light will come out and be with me in times of war. Azrael (peace be upon him) will carry it, and with it, he will strengthen my companions and bring terror into the hearts of my enemies. No one will meet me with hostility except that God will abandon him" (2).

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In another letter, he said: "Were it not for the light of God and the support of the Messenger of God (may God’s prayers and peace be upon him and his family), I would not have been able to do anything, nor would it be permissible for me to narrate anything, and I would not have reported on the authority of the Prophet (may God’s prayers and peace be upon him and his family) what I reported except by command from the Messenger of God. He informed me of news that is not with the saints nor with the scholars" (3).

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These claims were subjective and lacked objective evidence to support his claim to Mahdism.

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Shiite Conception of the Mahdi

According to the Shiite conception, the Mahdi is a personal individual, the son of Al-Hasan Al-Askari, born in 255 AH. He has lived since the third century AH and will continue until his appearance, whenever God wills. To prove his claim, he must demonstrate objective miracles or use methods that reveal his identity, as was done by Asif bin Barkhiya, Solomon’s vizier, who brought the throne of the Queen of Sheba in less than the blink of an eye (4).

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Another method could be revealing lost or hidden knowledge, such as telling the people of a country where to find a specific ancient manuscript in their archives. This would serve as objective evidence of his extraordinary knowledge and position.

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Miraculous Evidence and Modern Validation

As the Mahdi is expected to perform miracles, one way to verify his identity would be through miraculous acts similar to those performed by Jesus, such as healing incurable diseases and birth defects caused by modern weapons, as anticipated after new weapons were tested in conflicts like the Gulf War.

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By combining miraculous acts with the revelation of hidden knowledge, the Mahdi can establish his legitimacy in a manner that leaves no room for doubt.

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References:

1. An-Naml 38-40.

2. Complete Narrations of Imam al-Mahdi (the Sudanese), vol. 1, pp. 139-143.

3. His Excellency the Rightly Guided Biography of Imam al-Mahdi, pp. 1.

4. The Holy Qur’an, Surah An-Naml, Ayahs 38-40.

The Tragic Incident in Syria and Turkey: A Sign of the Advent of Imam Mahdi?

Recent events have brought to light the horrific earthquake that struck the Syrian and Turkish Muslim peoples, leading to tragic and heart-wrenching consequences for civilians on both sides. Such incidents often prompt a range of interpretations, including both scientific and religious perspectives.

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Scientific Perspective

The scientific explanation for such events falls under the domain of meteorology and geology. Specialists in these fields study the natural causes of earthquakes, such as tectonic plate movements, to provide a detailed understanding of these phenomena.

Religious Perspective

From a religious standpoint, the discussion often involves examining whether such events can be seen as signs of the advent of Imam Mahdi (may God bless him and grant him peace).

Question of Timing and Predictions

1. Avoiding Unfounded Projections:

• Interpreting political, social, or natural events as signs of the Mahdi's appearance is problematic. Such interpretations can lead to unfounded conclusions and false expectations.

• Historical incidents, such as the death of rulers or natural disasters, have sometimes been mistakenly interpreted as signs of the Mahdi’s appearance based on selective readings of hadiths or other sources.

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2. Avoiding Specific Predictions:

• Making specific predictions about the timing of the Mahdi’s appearance is explicitly discouraged in Islamic tradition. Claiming that an event like this earthquake signifies the imminent appearance of the Mahdi falls into this prohibited category.

• The Imams from the Ahl al-Bayt (peace be upon them) have warned against setting specific times for the appearance of the Mahdi. Several narrations emphasize this point:

Narrations Against Timing:

• First Narration: On the authority of Abdullah bin Sinan, from Abu Abdullah Jaafar bin Muhammad (peace be upon them), who said: “God refuses except to break the appointed time”.

• Second Narration: On the authority of Abu Bakr Al-Hadrami, who said: I heard Abu Abdullah (peace be upon him) say: “We do not set a deadline for this matter”.

• Third Narration: On the authority of Abu Basir, from Abu Abdullah (peace be upon him), who said: “We are the people of a household, and we do not have a specific time. Muhammad (peace and blessings of God be upon him and his family) said: ‘The timers lied’”.

• Fourth Narration: On the authority of Ishaq bin Ammar Al-Sayrafi, who said: I heard Abu Abdullah (peace be upon him) say: “There was a time for this matter, and it was in the year one hundred and forty, so you spoke about it and announced it, but God Almighty delayed it”.

Narration from Abu Hamza Al-Thumali:

• On the authority of Abu Jaafar Al-Baqir (peace be upon him), he said: “God Almighty had the time for this matter in the year seventy, and when Al-Hussein (peace be upon him) was killed, God’s wrath intensified, so he delayed it to one hundred and forty, so tell us about that and you reported it. You revealed the mask of concealment, and after that God did not give this matter a time with us”.

Established Signs of Appearance

3. Absence of This Event in Prophetic Signs:

• The specific earthquake in Syria and Turkey is not mentioned among the established signs of the Mahdi's appearance. The signs of the appearance are well-documented and their number is known.

• Key signs include the call from the sky, the emergence of the Sufyani and Yamani, the killing of a pure soul, and the eclipse in Al-Bayda.

Narrations on Signs:

• Abu Abdullah (peace be upon him): “The call is from the inevitable, the Sufyani is from the inevitable, the Yamani is from the inevitable, the killing of a pure soul is from the inevitable, and a palm appearing from the sky is from the inevitable” .

• Abu Jaafar al-Baqir (peace be upon him): “Among the signs of his emergence are the emergence of the Sufyani from the Levant, the emergence of the Yamani from Yemen, a shout from the sky in the month of Ramadan, and a caller calling from the sky in his name and the name of his father” .

• Omar bin Hanzala: “Before the rise of the Qa’im, five signs that were inevitable: Al-Yamani, Al-Sufyani, the cry, the killing of a pure soul, and an eclipse in Al-Bayda” .

Conclusion

1. Earthquakes as Signs of Wrath and Not Appearance:

• Earthquakes can be seen as signs of divine wrath due to sins, similar to other calamities like floods, diseases, and tyranny. They have been occurring throughout history and do not specifically indicate the appearance of Imam Mahdi.

2. Earthquakes as Non-Independent Signs:

• While earthquakes are mentioned among the signs of the Mahdi’s appearance, they are not independent signs. They must occur alongside other specific signs to be considered part of the eschatological framework.

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References

1. Ghaibat al-Numani, p. 290.

2. Kamal al-Din, vol. 1, p. 327.