Community of Imam Mahdi (aj)

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.

What is the reward for those who wait for Imam Mahdi (may God hasten his return)?

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

1 - On the authority of Ammar al-Sabati, he 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.”

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?

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.

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?

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).

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

The first: He preceded you in believing in God and His Messenger and entering into and acknowledging the religion of God Almighty.

Second: He preceded you in implementing the rulings such as prayer, fasting, Hajj, and other good deeds.

Third: Worship in secret with the hidden Imam and obey him as well for fear of enemies.

Fourth: Your patience with the hidden Imam in times of adversity.

Fifth: Your waiting for the emergence of the state of truth is an act of worship.

Sixth: Your fear for your Imam and yourselves from the unjust kings and their defeat.

Seventh: You look with regret and regret at the right of your imam, which is the imamate and the ransom, and your rights, which are the money in the hands of the usurping oppressors who prevented you from disposing of it and forced you to till the world, earn it, and seek livelihood in arduous ways.

Eighth: Your 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 honor. The companions of the Mahdi (peace be upon him) after his appearance have none of these matters, so God Almighty will multiply your deeds.

2 - 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)?

He said: He said to me: “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 counted things like this.

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

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

3 - On the authority of the Commander of the Faithful (peace be upon him), he said: “The one who waits for our command is like one who is clothed with his blood for the sake of God” (3).

4 - On the authority of 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).

5 - And also from him (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).

6 - On the authority of 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?

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).

7 - In a hadith on the authority of Imam al-Sadiq (peace be upon him), he said: “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).

8 - On the authority of 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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(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.

Supplication for the covenant and renewal of allegiance to Imam Mahdi (may God bless him and grant him peace)

“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).

What does this pledge of allegiance mean?

What does this covenant and contract mean?

The pledge of allegiance here means that you are still on the path of truth, determined to continue on it, do not turn away from it, and do not take a substitute for it.

You know your true leadership.

And you know that you are on the path to the desired truth.

It withstands the currents of deviation, the trends of misguidance.

From the right came a mother from the left.

In the face of every strange call that does not belong to the front of truth.

You do not recognize any other leadership.

You are a rejectionist, and you are a total rejection of the forces of evil and aggression on earth, which are masked in smooth silk.

Do not put your hand in anyone's hand except your wise leadership.

It does not belong to any front except the Quran Front.

There is a pledge of allegiance on your neck.

You are a member of a front, under the leadership of the one who made a clear divine promise.

The direction you are taking is the only truth, so do not doubt it and it is not permissible for you to be suspicious.

“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).

“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).

You confirm your vow, and renew your resolve, in these words.

Desire for 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).

“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).

This supplication...is not just a supplication.

Rather, it is a supplication that at the same time draws you to Islam and strengthens your relationship with it.

When you seek rational Islamic leadership, represented by the person of the expected leader, you are thus connected to Islam and seeking it.

The issue, first and foremost, is the issue of Islam.

In this supplication, you open up to Islam, and you see injustice prevailing everywhere, in every government, and under every banner, except the government of Islam, the banner of Islam, and the state of Islam.

This is the noble state, which embodies the word of God on earth.

You, I, and every believer, deeply desire that noble state because we find justice, human ideals, and all that is good in it.

We do not want injustice, we want justice.

We want the earth to be filled with fairness and justice, and for the nightmare of injustice that suffocates the children of Adam throughout the earth to be removed.

This is an image of the nature of supplication for the expected leader.

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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...).
Al-Mazar by Ibn Al-Mashhadi (p. 590 / Al-Qawal at the descent of the basement).
Misbah al-Mutahajjid (p. 405/ Praying for the Awaited Guardian (peace be upon him)).
Al-Mazar by Ibn Al-Mashhadi (p. 589/ Another visit to the Sahib al-Zaman (peace be upon him)).
(Misbah al-Mutahajjid (p. 581/Opening Supplication).

How does Imam Mahdi (may God bless him and grant him peace) monitor the actions of his servants?

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?!

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 group 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.

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.

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 account of you (5).

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)

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.

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.”)

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

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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(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.

Avoid a group of things because they harm the owner of the time (may God bless him and grant him peace).

We read in some narrations about Imam Zayn al-Abidin (peace be upon him) - and imams in general in their love, kindness, and attachment to their Shiites alike - that one of their Shiites came to him complaining of poverty. Imam Zain al-Abidin was besieged and his Shiites were unable to reach him, and the Imam was unable to apologize to him. Do you know what was mentioned in the novel? Imam Zayn al-Abidin cried until his tears flowed from his eyes, because this person is one of his Shiites and he is asking for help, and the Imam does not have anything with which to relieve his poverty. There is an interest in miraculousness and to show dignity. The Imam did not have anything and this is a needy person who was serious about him with tears in his eyes. These are the tears that were flowing. Out of fear of God or feeling sorry for Abu Abdullah’s affliction, because the Imam would not find himself able to console this man from his Shiites, he cried to the point that this faithful and loyal Shiite person suffered greatly. He said: Sir, why are you crying? Finally, he knew the reason for the crying, and his pain increased.

Now let us imagine how many tears our Imam and Master, the One in authority, shed? How many groans rose in his chest as he witnessed the torments that surrounded his Shiites from everywhere. He feels these things, knows them, and they all make him long for that day when he will stand between the pillar and the shrine and call his companions so that they will go out and join him from all over the earth. But what is in his hand?

Some people see the person in charge in a dream or honor him. Most of the narrations and news advise us Shiites to pray for his relief. He is in great affliction, he is in distress, he is in exile, he is in loneliness. He asks us to pray for him that God will hasten his return.

When we say: Oh God, hasten his relief, do not think that the meaning is: Oh God, hasten our relief. It is true, O God, make his relief our relief, but the real relief is his. He is the real oppressed person.

Some of our professors from the scholars who are now in Najaf, may God protect them from all harm, say: The greatest injustice and the greatest calamity among the calamities of our Imams is the calamity of the One in authority (peace be upon him). This long, long period of time has passed since he was in this state, when the temptations intensified among us, and when they ravaged our arena. Disagreements: The first thing we remember is our urgent, real and fundamental need for our first guardian, our true guardian, our imam, our leader, our master and our master.

When we disagree among ourselves and we suffer from our differences and the severity of our differences, from our fighting with each other, from our plotting against each other, from our aggression against each other, and from our attacks on each other, we suffer a lot, but our imam suffers more. We may feel pain because this war affects us and our feelings to certain limits. But He suffers for all of us, and He suffers for all of our differences, and He suffers for each and every one of us.

He feels pain if he sees one of us oppressing his brother. Why is this one of my Shiites? Or he wishes to be one of his supporters. Why does he ignore it? Why is he unable to appreciate the differences? Why is he unable to understand that the differences are only in visions or convictions, or that the differences are in fatwas or diagnosis, or in political or non-political analysis?

When we find that we believe, imitate, follow, or are convinced by one of the scholars, we must always adhere to the legal argument. This does not mean that everyone who disagrees with this person whom we live to believe in is outside our circle, so we deal with him as we deal with a non-believer in the Ahl al-Bayt, so that the first constant and the inescapable foundation remains faith in our Imams, and anything other than them constitutes only an apparent ruling on his path to them. The correct, pure reality and everything else is speculation.

When we differ in our interpretations, or in our analysis, or in our convictions, that does not mean that we differ in our personalities, or in our groups. This is all from his perspective, may God’s prayers be upon him, and from his knowledge and knowledge, and he is suffering more than us.

Our goal may be when we disagree on a partial matter. We may say and speak and raise slogans. We suffer because of the root of the difference, but we often suffer because of what befalls us on this or that side, because of this or that speech that affects us, or because of this or that injustice that we are exposed to. . As for the Imam, may God’s prayers be upon him, he suffers for all of us, experiences all of our pain, and experiences all of our suffering.

Let us meet with him, and renew our covenant with him once again in our brotherhood, in the purity of our hearts, in our good thoughts of others, and not to rush to throw accusations and spread them everywhere, and against ourselves.

If we want to truly live the connection with the Imam of our time, we must understand this truth, we must live this matter.

I cannot say that the two who disagree are always one of them is wrong. Rather, we try to hold even those who disagree with us to a good opinion, in a good manner (Indeed, some suspicion is sinful) Al-Hujurat: Verse 12.

And if we do not work on that, then we are cutting ourselves off ourselves, and we are killing ourselves by ourselves, and we are bringing ourselves down by ourselves, and we are weakening our authority and our scholars, and all of this is under the slogan of Islam, or under the slogan of enjoining good, and under the slogan of forbidding evil, and under the slogan of supporting the Arabs, and under the slogan Supporting the oppressed.

If this slogan is so broad, why can't it be so broad as to bring us together? Why is it only broad to tear and divide us? Unfortunately, we find that some people are busy fighting the oppressors and confronting them, while others are busy confronting those who fight the oppressors, and attacking those who carry the banner of Shiism, carry the banner of Iraq, and carry the banner of truth, which we all wish from deep down to be raised.

The arena does not belong to anyone, Iraq does not belong to anyone, and confrontation is a duty for everyone. This does not mean that if I want to confront, I must remove all the attackers. On the contrary, I must cooperate with them.

When we command good thoughts and call for good thoughts, we must be the first to initiate good thoughts, and even if others transgress against us and others assault us, we must have the breadth of heart, and we must follow the example of the Imam of our time in understanding this aggression and responding to it with forgiveness and turning away from what Shortcomings or negligence may occur here or there.

But we find that we share with our Imam and console him in these pains that we went through one by one.

He is absent from us now and we are absent from him. He lives worrying about the law of his grandfather, and we live worrying about something according to the law of his grandfather. He suffers from what happens to us, and we suffer too. He feels pain for the injustice and calamity that afflicts us. He feels pain for us when we disagree. He shares our pain, and in fact he always precedes us in pain. Our Imam in our pains, as he is the Imam of our hopes, may God’s prayers be upon him, is the Kaaba of our hopes.

But there remains one pain in the heart of the one who has the matter, and we do not share it with him. And this pain and this torment that our imam, the one who has the matter, suffers and suffers from, we may be the reason for its increase. What is this pain? When you present our work to him.

We read in the narrations of Ahl al-Bayt that deeds are presented to the Imam of the Age, in some narrations, every Friday night.(1)

The Imam (may God hasten his appearance) rejoices for God. And the imam gets angry with God. The imam grieves for the sake of God, and the imam loves for the sake of God and hates for the sake of God. If one of us finds a bad deed or a sin he has committed in his newspaper, then what about him while he is experiencing these heaps and mountains of pain? This pain comes as an additional one, and his response says: Why?! We understand that the enemies of Al-Zahra hate Al-Zahra, and Yazid and Ibn Saad hate Al-Hussein, and those who are unjust to you and those who are hostile to you and me are the cause of my pain and sorrow. You are my Shiites. I want to be happy with you. Why do you increase my pain another pain?

This is the pain of relatives, this is the pain of those who are close and dear, why these sins? Why this audacity to sin? Why did we not show compassion to that heart, which was filled with pain and filled with wounds?

Why don't we be the reason to make him happy? Why should we not be a reason when he looks at some deeds for him to say: Praise be to God, my Shiites are true Shiites. These are the ones who claim that I am their imam and say: I am satisfied with God as Lord, with Muhammad (may God’s prayers and peace be upon him and his family) as a prophet, and with Ali as an imam, and then they mention me and consider me to be the last of their imams and the imam of their time. Their actions are consistent with their slogan, their belief, their speech, their supplication, and their address to God Almighty, when they say: I am satisfied with them as imams, these are truly my followers.

Perhaps what hurts the most, or rather we can say: What hurts the friends of God the most is what hurts and violates the sanctities of God Almighty, because they know the greatness of God. When we know the greatness of God about something and we find that one of God’s sanctities is violated, we feel more pain and anger than if we knew God with this amount of knowledge. As for the Ahl al-Bayt, may God’s prayers be upon them, none of the servants knew God as they knew Him, Glory be to Him, they get angry because of God’s prohibitions more than we do, and they suffer more than us.

Why...why do we participate in this Karbala that is in his heart, and it is a great Karbala? Why do we participate in increasing his pain, may God’s prayers be upon him and his pure fathers?

On this night, let us renew our covenant with him, and repent to his hands out of love for him, and resolve from this blessed place, which is the resting place of this righteous servant who is close to the person in charge (Ibn Babawayh) (2), the great man who has received many narrations indicating that he was among those who were fortunate to see an Imam. His time, so blessed is he. Then blessed is he. Let us renew the covenant, let us resolve to boycott and renounce all sins, and we hope that God Almighty will protect us, with the blessings of the Imam of our time, from every sin, out of love, compassion, and tenderness for our Master, the One in authority, and love for him.

Repentance does not always involve fear of hell. If the fear is real, and hell is a reality, then we must fear it, and Paradise is a reality, so we must covet it. But our intercessors to Heaven, and our saviors from Hell, are the People of the House (peace be upon them), so let us affirm our connection, belonging, cohesion, and concern for our Imams, may God’s prayers be upon them, in our obedience to God out of love for them, so that the Mahdi of this era may rejoice.

We do some work to make our loved ones happy. You bring a small gift to your children to make their hearts happy. Don't you do some recommended things and do some things in order to bring joy to the heart of the believer? It has been mentioned in narrations that are almost repeated, and perhaps dozens of narrations go back to this content: that the servant is in the grave in the first moment, in the first moment he overlooks the world of the afterlife and leaves this world, and in that difficult hour he sees an example like the most beautiful of God’s creation, which calms him down and calms down in his splendor, then Upon reckoning, he finds that this example is with him on the Sirat. He finds that this example is with him when the books are flying, in all stages of fear and panic. He finds that this example is with him and calms him down. So the believer asks him and says to him: Who are you? May God reward you with the best reward for me, for I did not order. I am in distress, and why am I going through danger and a stage of the afterlife without you calming my mind? He says to him: I am the joy that I brought to the heart of the believer on such-and-such day, at such-and-such hour.(3)

Bringing joy to the heart of a believer - an ordinary person - has this effect.

It can be done quickly, and the covenant of repentance with God Almighty can be renewed.

The most important thing that makes the Imam of our time happy is that we admit our shortcomings to him so that our hearts shine with the light of repentance, before our alleys shine with the lights of the lamps with which we express our celebration of the middle of Shaban.

Let us renew this repentance out of love for him, out of sincerity for him, in order to bring joy to his honorable heart, may God’s prayers be upon him and his fathers.

We ask God Almighty to confirm this repentance in our hearts, so that we can look forward to His holy month and be worthy of His hospitality, Glory be to Him, and be among those whose prayers God responds to in removing this plight from this nation, hastening relief, averting affliction and reuniting us, under those towering domes and high places in the shrines of our Imams. In Iraq, the People of the House, may God’s prayers be upon them.

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(1) See 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. Sufficient in his virtue is what is in the honorable signature transmitted from Imam Al-Askari (peace be upon him): (I advise you, O my sheikh, my dependent, and my jurist, O Abu Al-Hasan... etc). He died in the year 329 and was buried in Qom, and his grave is now visited and blessed.

See: Nicknames and Titles: 1/222.

(3) Note: 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:

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.

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.

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?

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

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:

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.

Waiting for Imam Mahdi (may God bless him and grant him peace) is divided into negative waiting and positive waiting

It has been repeatedly mentioned in the noble narrations about waiting for relief and its virtue, and that it is one of the best acts of worship, and that it is the most beloved of deeds to God (Almighty and Majestic), and that one who waits for their command is like one who is clothed with his blood for the sake of God, and that until he dies he is in the same position as one who was with the Qa’im in his camp, and in fact he has a reward similar to one who He was killed with him. Rather, he is like someone who was with the Messenger of God (may God bless him and his family and grant them peace). Rather, he is like someone drawing his sword in his hands. Rather, he is like someone who was martyred with him.

The conclusion from all of this and others like it is that waiting is required in the Sharia. Rather, it is one of the confirmed requirements due to the multiplicity of evidence and the multiplicity of tongues, and the nature of the reward that the narratives spoke of proving for the one who waits, and because it is given the status of some of the great deeds revealed in the Sharia, such as being with the Messenger of God (may God bless him and his family and grant them peace). And with the twelfth Imam in Fustas, but as if he was martyred with him.

All of these are deeds of great status in the Holy Law. And given the language used to express its importance: (like one who is covered in blood for the sake of God (Glory be to Him), and the time it takes to perform that obligation, which consumes an entire life. All of this proves that waiting is required by the very emphatic request.

Some scholars have divided waiting into negative and positive:

Passive waiting is when a person remains anticipating the appearance of the Imam (peace be upon him) without preparing, including strengthening psychological preparation, and without preparation, the waiting is unbelievable. Therefore, they represent someone who waits for a guest without preparing for him what his coming will entail. In that case, if he had said to him: I was waiting for you, he would not have believed him, since waiting requires preparation. If preparation is not present, then waiting loses its meaning.

As for positive waiting, it is different from the first. Whoever wants to wait for the Imam (peace be upon him) must prepare what is appropriate for that appearance, such as perfection of the soul, determination to obey, and patience in the face of unpleasant things. They added to this the preparation of an animal and a weapon. It can be proven that what is meant by the absolute narrations is specifically positive waiting by referring to custom that takes away the validity of the concept of waiting from negative. Rather, in negative waiting there is nothing but the claim of waiting, which is a claim that reality belies and whose truth is prevented by custom. The rule in determining the meanings of the terms mentioned in the legal evidence requires referring to custom, so what is confirmed by custom is waiting falls under the general meaning of narrations, and what is taken away from waiting according to custom is excluded from it, and the discussion on that has been discussed at length.

It is not said: It is possible to say that worship does not flow outside the circle of branches, and that referring to customary appearance in determining the meaning of appearance mentioned in the evidence is a commitment to worship, as there is no point in referring to custom while not adhering to the authority of customary appearance. The authority of the appearance is devotional because it does not emotionally reveal the serious intent of the speech.

It is said: The subject of speech is one of the branches because it is a legal action that is focused on an action for those who are accountable, which is waiting, and the branches are the subject of worship, according to everyone’s opinion. In addition, the prohibition against worshiping a belief based on its belief is specific to the foundations of belief, not its branches.

There is also no need to search for the evidence of the narrations that talked about the requirement to wait, as it can be said: They are morally frequent, and many of them have been mentioned in our respected books, so they are from the point of view of publication in the circle of definite matters that dispense with worship.

How was it? What is understood from the sum of their words is that waiting is required for its own sake and that preparing the priors is a condition for it, so they are among the priors of duty, and what is certain is that the priors of duty are rationally obligatory, even if there is a difference in whether a legal obligation is attached to them.

It was mentioned in some narrations:

(Whoever is pleased to be among the companions of the Qaim, let him wait and work with piety and good morals while he is waiting. If he dies and the Qaim rises after him, he will have a reward similar to the reward of whoever reaches him, so be diligent and wait. Congratulations to you, O late group) (1).

What appears from the evidence is that waiting is not psychologically required, but rather what is meant is a single or multiple imperative, and for this there is a set of evidence:

The first: the different tongues in the narrations, including:

A - What was reported from which it appears that the basic principle is knowing the Imam:

In the narration of Tha’labah ibn Maimun, he said: “Know your imam, for if you know him, it will not harm you if this matter comes forward or comes back. And whoever knows his imam and then dies before seeing this matter and then Al-Qaim (peace be upon him) comes out, will have the same reward as the one who was with Al-Qaim in his camp.” (2).

It is apparent that the basic principle is knowledge of the Imam (peace be upon him).

In the narration of Al-Hasan bin Jahm, he said: I asked Abu Al-Hasan (peace be upon him) about something about relief, and he said: (Did you not know that waiting for relief is part of relief?) I said: I do not know unless you teach me, and he said: (Yes, waiting for relief is part of relief). )(3).

Rather, waiting for relief is considered relief, because the greatest distress a person experiences is losing the truth and not acknowledging the imams of the truth. Whoever is able to wait for relief will recognize his Imam and wait for God’s relief for him, and thus he will have been enabled to repel this great calamity, and that is sufficient relief for him.

In the narration of Abu Khaled Al-Kabli, on the authority of Ali bin Al-Hussein (peace be upon them), he said: (The occultation will extend to the guardian of God (Glory be to Him), the twelfth of the guardians of the Messenger of God (may God’s prayers and peace be upon him and his family) and the imams after him. O Abu Khaled, the people of the time of his occultation Those who believe in his imamate and wait for his appearance are better than the people of all times, because God, Blessed and Most High, gave them minds, understandings, and knowledge such that backbiting became to them the status of witnessing, and made them in that time the status of the mujahideen before the Messenger of God (may God bless him and his family and grant them peace) with the sword. Those are truly sincere and our Shiites. Sincerely, and callers to the religion of God (Glory be to Him) secretly and publicly (4).

They deserved this praise for the knowledge that backbiting had left no trace on. And when he (peace be upon him) says: (Absence has become like witnessing), and the absent person is the Imam (peace be upon him), this means that the reason for which they deserve praise is their lack of doubt about the Imam (peace be upon him) and their knowledge of him.

In Abu Basir’s narration, he said: I said to Abu Abdullah (peace be upon him): May I be your ransom, when will the relief be? He said: (O Abu Basir, are you among those who want this world? Whoever knows this matter has been released for waiting for it) (5).

And in another, on the authority of Ismail bin Muhammad Al-Khuza’i, he said: Abu Basir asked Abu Abdullah (peace be upon him) while I was listening, and he said: Do you see me catching up with Al-Qaim (peace be upon him)? He said: (O Abu Basir, do you not know your imam?) He said: Yes, by God, and you are him - and he took his hand - and he said: (By God, you do not care, O Abu Basir, whether you are hiding with your sword in the shade of the porch of Al-Qaim, may God’s prayers be upon him) (6).

And other novels.

B - What was mentioned in the language of an explanation of the reward for steadfastness during the time of absence:

On the authority of Abu Basir, he said: Al-Sadiq Jaafar bin Muhammad (peace be upon them both) said: (Blessed is he who adhered to our command during the absence of our Qaim, and his heart did not deviate after being guided), so I said to him: May I be made your ransom, and how blessed is he? He said: (A tree in Paradise whose origin is in the house of Ali bin Abi Talib (peace be upon him), and there is not a believer except that in his house is a branch of its branches. That is the saying of God (Glory be to Him): (Blessed are they and good is their home) [Al-Ra’ad: 29])(7 ).

On the authority of Amr bin Thabit, he said: Ali bin Al-Hussein, the Master of the Worshipers (peace be upon them), said: (Whoever remains loyal to us during the absence of our Qaim, God Almighty will give him the reward of a thousand martyrs from the martyrs of Badr and Uhud) (8).

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(1) Al-Ghaybah by Al-Numani: 207 / Chapter 11 / H 16.

(2) Al-Ghaybah by Al-Tusi: 459/H 472.

(3) Al-Ghaybah by Al-Tusi: 459/H 471.

(4) Kamal al-Din: 320/Chapter 31/H 2.

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

(6) Al-Kafi 1: 371/Chapter: Whoever knows his Imam will not be harmed by whether this matter comes forward or is delayed/H. 4.

(7) Kamal al-Din: 358/Chapter 33/H 55.

(8) Kamal al-Din: 323/ Chapter 31/ H7.

Source: Signs of Appearance (A Reading in Knowledge and Application) - Written by: Sheikh Kazem Al-Qara Ghouli

How do we serve Imam Mahdi (may God bless him and grant him peace) in his great occultation?

His service (peace be upon him) 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.

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).

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

(2) Mikael Al-Makarim 2: 201.

Source: The Culture of Waiting - Written by: Mr. Muhammad Al-Qabbanji.

If Imam Mahdi (may God bless him and grant him peace) appears, do we need references and scholars?

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 strange thinking. The powers and authority of jurists, although limited, remain under the shadow and dominance of the circle of authority of the infallible, so 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), for 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 his 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. The Messenger (may God bless him and his family and grant them peace), and the Messenger (may God bless him and his family and grant them peace) is greater than the Imam. So 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)?

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), and 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), and so on 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), there was no abolition or exclusion of the role of jurists, so 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, and there were many houses of authority like Zurara, as it was one of the houses of authority in Kufa. Likewise, Muhammad bin Muslim, Ammar bin Musa al-Sabati, Hisham bin al-Hakam, and Burayd bin Muawiyah al-Ijli, for al-Baqir (peace be upon him) 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).

The Messenger (may God’s prayers and peace be upon him and his family) and the infallible people (peace be upon them) in general, even if they are at the highest levels of infallibility, leadership, knowledge, etc., but by virtue of human life, they are not emotionally connected to every human member of society, so a device, an arm, and hands are necessary to communicate with them. By the public rules, and this device has been determined by God Almighty, which is the jurists, they are the hands and arms of the infallible, so whoever understands the religion and is pious and pious, this is his role according to a text and an obligation from God, that is, he will be made an assistant among the helpers of the infallible, a finger from the fingers of the infallible, and a servant from among the servants of the infallible, and this is an obligation from God. (Glory be to Him), and this verse - the verse of alienation - will not be abrogated, but rather will remain immortal until the Day of Resurrection. So who would be willing to say: There is a rift between the righteous and just jurists and the path of the infallible ones? Otherwise, if the infallible one did not rely on the jurists, scholars, etc., then who would be his helper, and who would be his help, arm, and intermediary for the people?! Is it possible that the ignorant - God forbid - are the helpers and ties of the infallible to the people? Rather, God Almighty commanded him 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.

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, and from attacking the weak of our Shiites Satan and his followers, the Nawasibs, ruled over them. Indeed, whoever among our Shiites rose up for that was better than those who fought against the Romans, the Turks, and the Khazars. A thousand times, because it protects from the religions of our lovers, and that protects from their bodies” (2), that is, the gaps of knowledge and the gaps of insight, so the people of quackery, hostility, trickery, falsehood, and falsehood cannot penetrate the government of religion as long as the soldiers of the infallible ones are present, and they are the jurists. Even if their authority is a point In the oceans of the heavens of the Infallibles (peace be upon them), but this point is the system of the device of the Infallibles, with engineering and planning from God (the Almighty), because God (the Almighty the Most High) wanted this device not to be penetrated, and for it to be impregnable, so 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 help him, according to the text of 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 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 absence and under the representation of the four ambassadors, as he is the counterpart of the department or ministry in which there is a director, heads of divisions, employees, and workers, and each has his own work circle that does not intersect with the work circles of others, or the counterpart of the multiple ministries and departments under the shadow of a unified presidency of the prime minister. .

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), and do not intersect with the responsibilities of the remaining jurists. The authority of the representatives and ambassadors in the minor occultation was not absolute authority, but rather it is limited, as for the occultation. Major evidence and evidence have been established that every claimant to the embassy and special representation is invalid, even though 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.

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.

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) (531) 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, and that 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. Of whatever kind or type it may be, God Almighty said: “Say: Are those who know equal and those who do not know? Only those of understanding remember” (Az-Zumar: 9).

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Men of the Negus (p. 10/number 7); It was narrated by Al-Tusi (may God have mercy on him) in Al-Fihrist (p. 57 / No. 61/1).
Interpretation of Imam Al-Askari (peace be upon him) (p. 343 / no. 221), Al-Ihtijaj (vol. 2 / p. 155).
Al-Kulayni (may God have mercy on him) narrated in Al-Kafi (vol. 1 / p. 38 / Chapter on Losing the Scholars / no. 3) with his chain of transmission on the authority of Ali bin Abi Hamza, who said: I heard Abu Al-Hasan Musa bin Ja’far (peace be upon him) saying: “If your believer dies The angels descended upon him And the parts of the earth on which God was worshiped, and the gates of heaven through which He ascended with His deeds, and there is a hole in Islam that cannot be filled Something, because the believers and jurists are the fortresses of Islam, like the fortresses of the city’s walls.”
See: Kamal al-Din (p. 503/Chapter 45/H. 32).

The happiest people with the advent of Imam Mahdi (may God bless him and grant him peace) are the people of Iraq

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

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 a conflict with those who are considered enemies of Imam Mahdi (may God hasten his appearance) and the line loyal to him, and 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.

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

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

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

View our work by Imam Mahdi (may God bless him and grant him peace)

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.

And 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)

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)

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

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(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.

Sheikh Baqir Al-Irani

Can I be one of those who pave the way for the state of Imam Mahdi (may God bless him and grant him peace)?

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. And 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 I am 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 The wrongdoers) and 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) and it is a speech or A 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. And achieving that desired goal, and 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, and 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 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, such as 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 that can be found by referring to the books on this subject, which are very many and rarely is a book devoid of books written about the Imam. The Mahdi is one of them.

If we greet Imam Mahdi (may God bless him and grant him peace), will our greetings reach him?

O God, inform us of the righteous Imam And its immersion, its easy and its mountains, its righteousness and its 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, as 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) in order to solve their problems only, but realistic waiters have universal feelings and feelings, and when a problem occurs in a geographical area other than the one they are in, 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, both 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, as the realistic waiter has universal feelings, and such waiting is positive and effective waiting.

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, and each one of them reflects a dimension of their personality and existence.

Therefore, 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) have been pointed out, and we will explain them in the following headings:

A- The Lord:

The word “mawla” is derived from the word (wa-l-y). This word is one of the most used words 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 He is in charge of our affairs.

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.

The "Imam" is not only a guide, but an "imam", and not only one in charge of affairs, but an "imam", which means that in his work and worship, his food and war, his silence and his words, there is a "lesson and an example."

B- 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", and not only one in charge of affairs, but an "imam", which means that in his work and worship, his food and war, his silence and his words, there is a "lesson and an example."

The “Imam” is the concrete embodiment of sayings and theories, and he is the one who transforms the mental theses of Islam into external facts, perceptions into realities, and imagination into reality, and shows that Islam is not a name without a name.

The “Imam,” with all his attributes, ideas, and deeds, is always an “Imam,” at all times and in relation to all individuals, as is the case with Abraham (peace be upon him), who is still an Imam to this day.

How beautiful is this expression! How beautiful this place is! How wonderful is this word! "Before". It is a comprehensive word with content to the extent that other words, such as: teacher, guide, guide, conveyer, preacher, do not have this meaning, and they indicate teaching and guidance, not movement and following. However, the “imam” is the person who walks and is preceded by others. In practical terms, the others follow him and walk behind him.

C- 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 the prophecy has been sealed, God Almighty completes the proof over all of His creation, and does not leave the earth without a proof: “And for every people there is a guide.” There is a hadith in the interpretations such as “Majma’ al-Bayan” and “Kanz al-Daqa’iqa’” that shows that what is meant by: “Guided” They 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.

How does Imam Mahdi take security measures to protect against his enemies?

It is clear that honoring some believers or some scholars and righteous people does not last forever, but rather is 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?

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 it) have confirmed it. His relief) - from denying any authority of an embassy, mediation, representation, or special prosecution, because 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, and 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 In the time of the Great Occultation, he is a liar and slanderer (1), and what is meant by 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, or that he is an ambassador, or that he is a special representative, and the like, so these are all claims. And lies that have nothing but evidence to invalidate them.

After that, the noble verses follow in the appearance of the Prophet Joseph (peace be upon him): “And when he prepared them with their equipment, he placed the watering can on his brother’s saddle,” and here is another nice stop as well: “Then a muezzin called out, O caravan, you are For thieves * They said, and they approached them: What will you lose? * They said: We will lose a share The king, and whoever comes to him is a camel, and I am a leader in it. النال الن الم الن الم الم الم الن الم الم الن الم الن الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم الم A And his brother's support. Thus We prepared for Joseph. He would not take his brother into the religion of the kingdom unless God willed (Joseph: 70-76).

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 what is confirmed. 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 kingdom unless God willed. We raise in ranks whomsoever We will, and above every possessor of knowledge is the One with knowledge” (Yusuf: 76).

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. And the evolution of humans.

When a person is ignorant of something, he must stop, examine, and contemplate, not deny what he does not know. 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.

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 of them Day, 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).

Will Imam Mahdi (may God bless him and grant him peace) attend those who need him?

Imam Mahdi (may our souls be sacrificed for him) There have been many hadiths about the secrets of his absence, and there is no doubt that it is a test for humanity, because it is a type of God’s wrath upon people. This is on the one hand, and I believe that everything mentioned in explaining the absence is a matter of wisdom and not a reason, and what is correct is that his absence He does not know her secret until after it appears, and the world knows what he was doing.

Imam Mahdi, may our souls be sacrificed for him, has the army of God.

On Laylat al-Qadr, the angels descend on whom? On the proof, may God’s prayers be upon him, and they come to him by God’s command, in his own affairs and in the affairs of the people.

This means that there are two plans of action: one for the work of heaven, which he implements through his ministers and the soldiers of God who work with him. In the honorable hadith: (He must have an absence), on the authority of Imam al-Sadiq (peace be upon him) - before his birth they narrated about him -: (He must have an absence and a blessed home. Good and Thirty are not lonely (1) He meets with Thirty, Thirty calls him, and Al-Khidr is one of his ministers (2), what do they do? What do they implement?

Take an example from Al-Khidr. He works from here to here and all his work is for the interests of the believers. All his work is to advance the path of the Imam on earth until it reaches the point of appearance. He works during his absence, may God’s prayers be upon him.

One of those who met him - and he is honest - in a story that cannot be mentioned, says: We got lost in the desert in a car, and were on the verge of death, and dug our graves in the Hijaz desert. Then he describes how three people came and prayed to God (Glory be to Him), and they interceded and asked for help, and then a man came and followed him. His father, he seems to be like this, but he is a different type. The bottom line of the matter is that he drove them after they ran out of gasoline and ran out of water. He said to them: Get in, then he started the car. He said: We were too astonished to ask him what is your name until he completed their delivery to the borders of Basra, all of which were miracles, but they were too astonished to ask about his name or pay attention until The car had no gasoline and no water. They were astonished about that until he arrived.

They insisted on him - this Sheikh Ismail is alive - he insisted on him and said to him: Come and have dinner with us. He said: He prayed alone and said: Pray, it has become sunset. They said: Come with us. He said: O Sheikh Ismail, I have a lot of work. And here he ended and missed them.

The owner of the time, may God’s prayers be upon him, conducts divine work on the face of the earth for the interests of the believers.

What does God command him? We long and long and say: Sir, what does it cost you to kill a tyrant? God does not cost anything, but we are Muslims and we know that God (Almighty and Majestic) has a plan and His matter must reach its end, it must reach its culmination.

We, my Lord, hope and pray, and we may blame, but we submit. O Lord, you are connected to the Lord of the Worlds. You have abundance (Be and it will be). You are entrusted with God’s soldiers in the unseen on this earth. You are God’s light on earth (God is the light of the heavens and the earth. The likeness of His light is like a niche.) (3) He did not say: like him, for there is no like him, like his light.

He also said: (In houses that God has permitted to be raised and His name to be mentioned in them) (4) Which houses? In a narration that Abu Bakr asked the Prophet (may God’s prayers and peace be upon him and his family) when he read this verse, he said: O Messenger of God, what are those houses? He said: The houses of the prophets. He said: The house of Ali and Fatima among them? He said: Yes, and one of the best of them. (5)

This light is in these homes, sir, you are the center of God’s light on earth. Every guidance on earth is a ray of your light.

O God, bless your awaited guardian, O God, bless his pure fathers, and pour upon us the rays of his light.

Oh God, we are Muslims, but we ask and pray to hasten your relief, O owner of this night.

Sir, harm has befallen us and our people, and here we are asking and praying and we have no goods. So, O dear one, bestow upon us what God has given you, and be kind to us from what God has enabled you to do.

O Lord of the heavens and the earth, hasten the relief of our guardian, and make us among his helpers and supporters, and enlighten our hearts with his appearance, and make us with him in the scenes of his pure fathers, in the race of the Ahl al-Bayt, may God’s prayers be upon them.

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(1) Al-Ghaybah by Al-Numani, p. 193, and Taqrīb Al-Ma’ārif by Al-Halabi, p. 431, and his wording: 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.

Sheikh Ali Al-Kurani.

How will Imam Mahdi (may God bless him and grant him peace) revive the earth after its death?

Here are two narrations:

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).

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), and how can we understand that what is meant by the life of the earth is the day of the appearance of the Mahdi (peace be upon him)?

There are two pieces of evidence for this interpretation:

The first presumption: the contextual presumption:

It is the verse before it, the Almighty said: “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,” is an indication of The People of the Book went through a period of waiting when Moses (peace be upon him) was absent from them, so they waited for his coming and waited for the arrival of Jesus after Moses (peace be upon them) “Then their hearts were hardened, and many of them were transgressors.” The verse indicates that the nation of the Prophet (may God bless him and his family and grant them peace) will go through what he went through. The nations of the People of the Book, that is, they will go through a period of waiting that will last a long time, and therefore they must beware of being like the nations that preceded them, when “a long time had passed over them, and their hearts hardened, and many of them were transgressors.”

The Almighty’s saying: “And a long period of time will be prolonged for them” indicates that what is meant by the following verse, which is the life of the earth, means the life of the earth after the long period of waiting, and this only applies to the theory of the appearance of the Mahdi (peace be upon him).

The second presumption: the verbal presumption:

It is the Almighty’s saying: “Know that God gives life to the earth after its death.” What is the meaning of “He gives life to the earth”? He did not say: He will revive the earth, meaning the entire earth. So what is that day on which God will revive the entire earth after its death? It means that the earth before the appearance of the Mahdi (peace be upon him) is exposed to spiritual and material death, as it is exposed to earthquakes, volcanoes, floods, and the phenomenon of global warming, which fills it with death, hunger, and destruction, and the life of the earth after its death is due to the flourishing of a universal civilization, on a day about which the Prophet, the Chosen One (may God’s prayers and peace be upon him, said: And his family and peace be upon him: “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 injustice” (3).

This meaning is confirmed by other narrations, as in the narration of Al-Mufaddal bin Omar, on the authority of Al-Sadiq (peace be upon him), in interpreting the Almighty’s saying: “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,” so I said: So when he comes out be what? He said: “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) What is meant is that Al-Qaim (peace be upon him) is a manifestation of the Lord because he guides the earth. He is a manifestation of God’s lordship on earth. This is the meaning of “And the earth shone with the light of its Lord,” meaning with the light of the Qaim. The earth, the ruler of the family of Muhammad (may God bless him and his family and grant them peace), and the occurrence of the verse in the context of the signs of the Hour does not contradict that, for one of its signs is its shining with the light of the rule of the Mahdi (peace be upon him).

The result: 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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(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.

Is Imam Mahdi (may God bless him and grant him peace) watching our actions?

We have narrations that indicate that deeds are presented to the Imam (Al-Mahdi). 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). May God bless him and his family and grant them peace), 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)

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)

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 also increases. 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 distance and avoidance of vice increase.

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

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 support, Shiism would have become extinct a long time ago. Shiism, since the time of the Umayyad authority and the time of 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 the world. History and throughout the days, as a result of the Imam’s payment and the Imam’s support (peace be upon him).

Then the Imam wrote to Sheikh Al-Mufid: “We will 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)

The imam’s supplication, the imam’s blessings, the imam’s payment, is what preserves 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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(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?

There is a question for many, which is:

When Imam Mahdi (may God hasten his honorable appearance) will 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), in order to focus this suspicion in his mind because of some of his overheard legacies. To resolve this suspicion, we present several aspects:

The first aspect: If he, peace be upon him, kills all people, then who are his supporters? Aren't his supporters among the people?

The second aspect: 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, because 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 by killing all people! So where is the reform, and who is the reformer if killing will spread to everyone?

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

But if we ask about the people whom Imam Mahdi, may my soul be sacrificed for, will be killed.

His answer: It is clear from reviewing the reliable narrations, and their conclusion is 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, and here is a group of them.

First: Abu Al-Jaroud’s narration on the authority of Imam Al-Baqir, peace be upon him, that he 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. And 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 kill its fighters until God Almighty is satisfied.

Evidence of the Imamate - Muhammad bin Jarir al-Tabari (Shiite) (p. 152)

There is no doubt that what is meant by “jurists in religion” is not the meaning known in our time, which are the diligent scholars and authorities of imitation, but rather what is meant is those who have learned in religion.

Because the number mentioned in the narration cannot be reached by jurists until the end of time according to custom.

If we were to give up on that, it is not possible for the straying number of jurists to reach this amount, not even a tenth of it.

Secondly: What was narrated by Sheikh Al-Mufid, may God have mercy on him, on the authority of Abu Al-Jaroud, on the authority of Abu Jaafar, peace be upon him, in a long hadith, that “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 We need 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, and demolishes its palaces, and kills those who fight it until God Almighty is satisfied.

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

Al-Batriyya are the companions of Kathir Al-Nawa, Al-Hasan bin Salih bin Hayy, Salim bin Abi Hafsa, Al-Hakam bin Otayba, Salamah bin Kuhail, and Abu Al-Miqdam Thabit Al-Haddad. They were the ones who called for the guardianship of Ali, peace be upon him, then mixed it with the guardianship of Abu Bakr and Omar, and confirmed their imamate to them, and disparaged Uthman, Talha, and Al-Zubayr, and saw the departure with the wombs of Ali’s son, Ibn Abi Talib, in that they went to enjoining good and forbidding evil, and affirming everyone who left from Upon his emergence, Ali, peace be upon him, was born of the Imamate.

The Choice of Knowing Men (Rijal al-Kashi) - Sheikh al-Tusi (vol. 3/p. 81)

Rather, they were called amputee because they amputated from the affairs of the Lady of the Women of the Worlds, Fatima al-Zahra, peace be upon her, and her oppression.

Al-Kashi, may God have mercy on him, narrated on the authority of Sudair, (He said: I entered upon Abu Ja`far, peace be upon him, and with me was Salamah ibn Kuhail, Abu al-Miqdam Thabit al-Haddad, Salim ibn Abi Hafsa, who was very bitter, and a group with them, and with Abu Ja`far, peace be upon him, was his brother Zaid ibn Ali, peace be upon them, and they said To Abu Jaafar, peace be upon him, we will take over Ali, Hassan, and Hussein, and we will disavow their enemies. He said: Yes. They said: We will take over Abu Bakr and Omar, and we will disavow them from their enemies. He said: Then Zayd bin Ali turned to them and said: “Do you disavow Fatima? Have you disavowed our command to leave God behind?”

The Choice of Knowing Men (Rijal al-Kashi) - Sheikh al-Tusi (vol. 3/p. 87)

I say, and it is not far-fetched that what is meant by amputation is the method and phenomenon that is a description of everyone who followed the method of mixing between guardianship of the People of the House, peace be upon them, and guardianship of their enemies upon them, may God curse them.

In fact, it is an approach that is hostile to the approach of Ahl al-Bayt, peace be upon them, which indicates to us that what is meant by sectarianism (the phenomenon and method and not a special category) are many narrations.

What was narrated by Al-Saduq, may God have mercy on him, 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: I said to him: 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 whomever of the enemies of God Almighty appeared and killed them.

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

And what was narrated by Al-Sayyid Al-Astarabadi on the authority of Abu Jaafar, peace be upon him, he said: (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).

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

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.

What is the role of women at the time of the appearance of Imam Mahdi (may God bless him and grant him peace)?

Do women have a role in the Mahdist movement on the day of the advent or before the advent or not? We affirm that women have a heroic role in the Mahdist movement, in several ways:

The first way: novels:

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).

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), there it is. Fifty women are the ones who saved the Mahdi’s companions, because the three hundred and thirteen were his ministers, the leaders of his government, his companions, and the closest supporters. These elite include fifty women.

The second way: divorced women:

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). And God Almighty said: “The believing men and believing women are guardians of one another” (At-Tawbah: 71), which means that the wife is a guardian. The husband and the husband are guardians over the wife.

If the wife sees her husband neglecting to pray, or listening to songs, or watching pornographic films, she has guardianship over his 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.”

What 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), is not specific to males, but rather the woman doctor who is sincere in medicine is waiting for relief, and the woman teacher who is sincere in her teaching is waiting for relief. A woman who is sincere in her speech is waiting for relief.

The third way: history:

The making of Islamic history was not limited to males. Just as males participated in making Islamic history, women participated in making Islamic history, and just as Miqdad, Abu Dharr, Salman, and Ammar had a role in making history, women also had a role in making history. Like Khadija bint Khuwaylid, she was the financial supporter and spiritual supporter of the character of the Prophet (may God bless him and his family and grant them peace) in his Islamic and advocacy career.

And Fatima bint Muhammad in her stance of struggle, as she sacrificed her body, her time, and her efforts in order to defend the right of the Islamic nation to the Rightly Guided Caliphate.

And Zainab bint Ali (peace be upon her) and her media role, because without Zainab’s role, the Hussein revolution would have collapsed.

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

These roles that these women have played are not forced or exceptional roles, but rather they are foundational roles, to establish a path for Muslim women that they can make history, and rise heroically and with a firm will in such roles.

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(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.

Source: The Mahdavi Truth (Study and Analysis) - Written by: Mr. Munir Al-Khabaz.

How will Imam Mahdi (may God hasten his return) deal with the Jews and Christians? Will they believe in him?

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 and injustice, and 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.

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), and 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 God.” 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” [Fara’id Al-Samatin, vol. 2, p. 312, etc.].

And 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” [Bihar al-Anwar, vol. 52, p. 226], meaning 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 it as evidence for their followers, and 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” [Bihar Al-Anwar, vol. 52, p. 389 ].

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 and as a result it was the beginning of the conquest of Europe.

The story of Mr. Bahr Al-Uloom’s meeting with Imam Mahdi (may God bless him and grant him peace)

Sheikh Abbas Al-Qummi (may God have mercy on him) says: The master of the chain of transmission, the authoritative scholar, the expert investigator, and the knowledgeable and insightful one, Mr. Ali, the descendant of Mr. Bahr Al-Ulum (may God exalt his position), the author of (The Conclusive Proof in Sharh Al-Nafi’), told me about the pious, pure, loyal, and pure piety, Mr. Murtada Sohr. Al-Sayyid (may God exalt his position) over his niece, and he was his companion when he was traveling and attending, attending to his services in secret and in public. He said: I was with him in the secret of those who saw him on some of his visits, and the Sayyid used to sleep in a room alone, and I had a room next to his room, and I At the end of his service hours, day and night, people would gather to him at the beginning of the night until part of it was gone on most nights.

So it happened that on some nights he sat as usual, and people gathered around him, and I saw that he hated gatherings and loved being alone, and he spoke to each one with words that indicated that he was hastening to leave him, so the people dispersed and no one was left, so he ordered me to leave, so I went out to my room, thinking about his condition in that situation. Tonight, he prevented me from sleeping, so I waited a while, then I went out in disguise to check on his condition, and I saw the door to his room closed.

So I looked through the crack in the door and saw that the lamp was intact and there was no one in it. So I entered the room, and I knew from its position that he had not slept that night, so I went out, barefoot and disguised, seeking news of him and tracking down his trace. So I entered the noble courtyard and saw the doors of the Dome of the Askariyya closed. I inspected the edges outside of it and found no trace of him, so I entered. The last courtyard contains the basement, and I saw him opening the doors.

So I went down the stairs, barefoot, hidden and carefully, so that no sensation or movement could be heard from me, then I heard a hum from the basement, as if someone was talking to another, and I did not distinguish the words until three or four of them remained, and my crawl was hidden from the crawl of an ant in the dark night on the solid rock, and lo and behold, The master called out to his place there: Mr. Mortada, what are you doing? Why did you leave the house?

I remained puzzled and silent like a piece of wood supported, so I decided to go back before answering, then I said to myself: How can your condition be hidden from those who know you through other than the means of the senses?! I replied apologetically and remorsefully, and during the apology I went down to where I saw the row.

I saw him alone standing facing the qiblah, with no trace of anyone else there, so I knew that he was speaking to the one who is absent from human sight (peace be upon him, the Great King)...

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How do we visit Imam Mahdi (may God bless him and grant him peace) during his absence?

In the heritage of Ahl al-Bayt (peace be upon them), there is a large number of visits to Imam al-Hujjah (may God hasten his return), supplications for him, and prayers for him. They are narrated on the authority of Imam al-Sadiq, Imam al-Rida, Imam al-Askari, and on his behalf (may God’s prayers be upon them). We will mention in this place ten visits and the accompanying ones. Prayers and supplications that are well-known and narrated in the books of the true sect:

First: Visiting Al Yassin:

It is the visit issued by the Holy Land to the jurist Muhammad bin Abdullah bin Jaafar Al-Himyari. This visit has two formulations that differ in expressions, additions and subtractions, to the extent that they become two different visits:

1- The first formulation:

Al-Tabarsi said in [Al-Ihtijaj, vol. 2, p. 315]: (And on the authority of Muhammad bin Abdullah bin Jaafar Al-Himyari that he said: The signature came out from the holy place, protected by God - after the issues -: “In the name of God, the Most Gracious, the Most Merciful. It is not His command that you understand. It is profound wisdom, so a vow is of no use to a people who do not They believe. Peace be upon us and upon the righteous servants of God. If you want to turn to God and to us, then say as God Almighty said: 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... and so on.” .

This formulation is what was confirmed by Sheikh Abbas Al-Qummi in Mafatih Al-Jinan.

2- The second formulation:

Ibn Al-Mashhadi said in [Al-Mazar Al-Kabir, p. 566]: (The Sheikh Al-Ajl Al-Faqih told us... - until he said - that Abu Jaafar Muhammad bin Abdullah bin Jaafar Al-Himyari informed him and approved for him everything that he narrated: that he went out to him from the region - may God protect it - after... Issues, prayer, and orientation begin with: “In the name of God, the Most Gracious, the Most Merciful. You do not understand His command, nor do you accept from His guardians. Great wisdom on behalf of a people who do not believe. Peace be upon us and upon the righteous servants of God. So if you want to turn to God and to us, then say as God Almighty said: Peace be upon the family Yasin, that is clear grace, and God is the owner of great bounty to whoever guides him to the straight path. God has given you, O family of Yasin, his caliphate and knows the course of his affairs... and so on.”

Al-Sayyid Ibn Tawus Al-Hilli mentioned that this visit is called (the scar), as he said in [Misbah Al-Zahir, p. 430]: (A second visit by our Lord, the owner of the time - may God’s prayers be upon him -, which is known as the scar, went out from the area surrounded by Jerusalem to Abu Jaafar Muhammad bin Abd God Al-Himyari - may God have mercy on him - commanded that it be recited in the holy basement, which is..), and he followed the wording of Ibn Al-Mashhadhi.

Second: Visiting Al-Hujjah (may God hasten his return) in the basement:

Sheikh Al-Mufid said in [Al-Mazar Al-Kabir, p. 317]: (A continuation of the mention of the visit of our Lord Al-Hujjah, the Sahib of the Age - peace be upon him - with the secret of the one who saw it. So when you have finished visiting his grandfather and father, stand at the door of his sanctuary and say: “Peace be upon you, O successor of God and successor to his forefathers, the Mahdi. Peace be upon you. Upon you, O guardian of the past guardians, peace be upon you, O Keeper of the secrets of the Lord of the Worlds.... ». : “God is great, God is great... etc.”).

Al-Mashhadi transmitted it as part of a visit to the two military men (peace be upon them) in [Al-Mazar Al-Kabir, p. 657], and by Ibn Tawus in [Misbah Al-Zahir, p. 444].

It is known from the continuation of the words of Sheikh Al-Mufid, where he said after it: (It was narrated in another way..) - which is the third visit that follows - that this visit is a narration. Al-Allamah Al-Majlisi mentioned this visit and the subsequent visit in [Tuhfat Al-Za’ir, p. 567] - which he counted as the transmitted visits - and said: (There are two other visits in the books considered to be famous, and it appears from the shrine of Sheikh Al-Mufid - may God have mercy on him - that they were transmitted).

Third: Another visit to Al-Hajjah (may God hasten his return) in the basement:

Sheikh Al-Mufid said in [Al-Mazar Al-Kabir, p. 322] - after citing the previous visit -: (And it was narrated in another way: to say when descending to the basement: “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. Peace be upon the guide of the nations.” And the collector of words.... » etc.).

Al-Mashhadi transmitted it in [Al-Mazar Al-Kabir, p. 586], and Ibn Tawus in [Misbah Al-Zahir, p. 441], and Sheikh Abbas Al-Qumi mentioned it in [Mafatih Al-Jinan].

It is known from Al-Mufid’s statement: (It was narrated in another way..) that this visit is a tradition, just as the previous visit was likewise, as mentioned above.

Fourth: Visiting him (may God bless him and grant him peace) every day after dawn:

Al-Mashhadi said in [Al-Mazar Al-Kabir, p. 662], and Sayyid Ibn Tawus in [Misbah Al-Za’ir, p. 454]: (He mentioned what our Lord, the owner of the time - may God’s prayers be upon him - is visited with every day after the dawn prayer: “O God, convey to our Lord, the owner of the time - may God’s prayers be upon him - about All the believing men and women, from the east and west of the earth, from its land and its sea, its plain and its mountains, living and dead, and on behalf of my parents and my children and on my behalf, from their prayers and greetings are the adornment of the throne of God, the ink of their words, the utmost satisfaction of Him, and the number of what His Book has enumerated and His knowledge encompasses... » and so on).

The scholar al-Majlisi quoted it in [Tuhfat al-Za’ir, p. 556], and he also quoted it in [Bihar al-Anwar, vol. 102, p. 111] and said: (I found in some old books after that: and he claps his right hand over his left).

Fifth: The covenant supplication:

Al-Mashhadi said in [Al-Mazar Al-Kabir, p. 663] and Ibn Tawus in [Misbah Al-Zahir, p. 455] - among the visits of the Hujjah (may God hasten his return): (He mentioned the covenant commanded to be made 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 He called upon God for forty mornings with this covenant. He was one of the supporters of our leader - peace be upon him - and if he died before him, God Almighty would bring him out of his grave, bestow upon him a thousand good deeds for every word, and erase a thousand bad deeds from him. He is: O God, Lord of the Great Light, Lord of the High Throne, and Lord of the Sadden Sea. And the abode of the Torah, the Gospel and the Psalms, the Lord of the shadow and heat, the abode of the Great Criterion, the Lord of the close angels, the prophets and messengers... etc.).

The scholar Al-Majlisi transmitted it in [Bihar Al-Anwar, vol. 86, p. 284] from the book Al-Atiq Al-Gharwi with its chain of transmission on the authority of Abdul Hamid bin Fakhar bin Ma’ad Al-Alawi with its continuous chain of transmission.

Sixth: The scar prayer:

Ibn Al-Mashhadi said in [Al-Mazar Al-Kabir, p. 573]: (Muhammad bin Abi Qurra said: I quoted from the book of Abu Jaafar Muhammad bin Al-Hussein Ibn Sufyan Al-Bazufari - may God be pleased with him - this supplication, and it was mentioned in it that it is the supplication for the owner of the time - may God’s prayers be upon him, and hasten his relief and ours. With it -, and it is recommended to be invoked with it on the four holidays: “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, and grant them peace. O God, praise be to You for what Your decree has done to Your saints... and so on.” And you can pray with whatever you like, God willing. ).

Ibn Tawus quoted it in [Misbah al-Za’ir, p. 446], and said at the end: (Then pray the Ziyarat prayer, the description of which has been previously mentioned, and then supplicate for whatever you like, for you will be answered, God Almighty willing). He also quoted it in [Iqbal al-A’mal, vol. 1, p. 504] by saying: (Another supplication after the Eid prayer, and it is recited on the four Eids).

I say: It is useful from the fatwa declaring it desirable to recite supplications on holidays and other occasions, as it is one of the deeds narrated from the Imams of Guidance (peace be upon them), and for this reason Al-Allamah Al-Majlisi mentioned it in [Tuhfat Al-Za’ir, p. 547], which he wrote specifically to mention the narrated visits.

Seventh: Imam Al-Rida’s supplication (peace be upon him) for the one who commanded the matter (may God bless him and grant him peace):

Sheikh al-Tusi said in [Misbah al-Muhtajjud, p. 409]: (Yunus ibn Abd al-Rahman narrated: Al-Rida - peace be upon him - used to order supplication to the person in charge with this: (O God, protect me from your guardian and your successor, your proof against your creation, and your tongue that expresses you... etc.) »).

It was narrated by Al-Sayyid Ibn Tawus in [Jamal Al-Wesbu’, p. 307], with multiple chains of narration on the authority of Yunus. The scholar Al-Majlisi said in Tuhfat Al-Za’ir, p. 559: (It was transmitted with a reliable chain of transmission on the authority of Yunus bin Abdul Rahman... etc.).

Eighth: Blessings be upon the Master of the Age (may God bless him and grant him peace):

Sheikh Al-Tusi narrated in [Misbah Al-Muhajjid, pp. 399-405] with his continuous chain of transmission on the authority of Abu Muhammad Abdullah bin Muhammad Al-Abid in Al-Dalia verbally, he said: (I asked my master Abu Muhammad Al-Hasan bin Ali - peace be upon them both - in his house, in the secret of the one who saw, in the year two hundred and fifty-five, that He dictated to me some of the prayers for the Prophet and his guardians - peace be upon him and upon them -, and I brought with me a lot of paper, so he dictated to me words from other than a book:...), and among those prayers included: (Prayers upon the Awaited Guardian - peace be upon them -: “O God, bless Upon your guardian and the son of your guardians, whose obedience you imposed, whose rights you imposed, and which impurity you removed from them, and you purified with a thorough purification... etc.).

Ninth: A supplication narrated from him (may God bless him and grant him peace):

Sheikh al-Tusi said in [Misbah al-Mutahajjud, p. 406]: (Another supplication narrated on the authority of the Master of the Time - peace be upon him -, which was given to Abu al-Hasan al-Dirrab al-Isfahani in Mecca, with a chain of transmission that we did not mention briefly. I copied it: “In the name of God, the Most Gracious, the Most Merciful...”, and among what was mentioned in it. “O God, bless your guardian who revives your Sunnah, the one who upholds your command, the one who calls to you, your guide to your creation, your successor in your land, and your witness over your servants. O God, grant him great victory, and extend his life... to the end.”

Tenth: A supplication narrated on the authority of Al-Safir Al-Omari:

Sheikh Al-Tusi narrated in [Misbah Al-Muhajjid, p. 411] with a continuous chain of transmission to Abu Ali Ibn Hammam, who said: (The Sheikh Abu Amr Al-Amri - may God sanctify his soul - dictated it to him, and commanded him to pray with it, which is the supplication in the absence of the Qaim from the family of Muhammad - peace be upon him and them. -), and among what was stated in it: “O God, I ask you to show me the guardian of authority, apparent and executing the matter, with my knowledge that you have authority... O God, protect him from the evil of all that You have created, procreated, created, established, and fashioned, and protect him from before him, from behind him, from his right, from his left, and from Above it and below it, with Your protection, which does not waste those you preserved with it, and protect in it Your Messenger and the successors of Your Messenger, peace be upon them... and so on.

What is the benefit of praying for Imam Mahdi (may God bless him and grant him peace) if God protects him from his enemies?

There is a stage where the believer prays for himself during his absence, to preserve his faith and ward off the plots of the devils against himself.

Here is also an important list of supplications, the most important of which are:

A) Supplication for the time of absence: Imam al-Sadiq (peace be upon him) mentioned the time of absence for Zurara, and Zurara said: So I said: May I be your ransom, if I reach that time, what should I do? He said: “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, Because I am Your Messenger, 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. About my religion...”(1), which is a long supplication, and it is found in (Mafatih al-Jinan)(2), so adhere to it.

Note that the passage mentioned in the narration can be adhered to daily.

B) The drowning person’s supplication: On the authority of Abdullah bin Sinan, he said: Abu Abdullah (peace be upon him) said: “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.” I said: How is the drowning person’s supplication? He said: “He says: ‘O God, O Most Merciful, O Most Merciful, O Changer of hearts, make my heart steadfast upon Your religion.’ So I said: ‘O God, O Most Merciful, O Merciful, O Changer of hearts and sights, make my heart steadfast upon Your religion.’ He said: ‘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).

The situation of a drowning person - who has lost hope in life and was ready to cling to anything that would save him from destruction - should be imitated when reading this supplication, so that the supplication bears fruit.

Here some may ask: Isn’t God Almighty protecting Imam Mahdi (peace be upon him) from the plots of enemies? What is the benefit of our prayers for him?

The answer comes from several sides:

1 - If this problem is true, then it means that we must not pray for anyone, nor for anything at all, because everything in this universe is destined by God Almighty, so do not pray for your friends and relatives for a long life, for example, or for increased livelihood, or for good health and well-being, because God Almighty has decreed for them a certain lifespan, a certain livelihood, and a certain health and well-being, and this is clearly false, because God Almighty said: “Call upon Me, I will respond to you” [Ghafir: 60], and the Commander of the Faithful (peace be upon him) said in the Hadith of the Four Hundred: “Supplication averts judgment.” The final one, so they took it as a number.”(4).

2 - Supplication has great effects at all levels, whether on the psychological state of the person praying or on the level of changing the reality in which he lives, in addition to the great reward and reward as it is one of the most important acts of worship, which links the servant and his Lord. On this basis, our supplication to the Imam (peace be upon him) for protection. Relief helps, first of all, to increase our connection to Him and not to neglect Him, which gives us moral momentum and a high movement towards the global reform movement and paving the way for it, in addition to that, obtaining the great reward and great reward from God Almighty. What is important in the matter is that our supplication to the Imam is even beneficial. For the Imam, may God’s peace be upon him, and that is in hastening his relief, as the hastening of his relief is linked to the abundance of supplication for him, and this does not contradict that he is protected by God and the time of his appearance is inevitable, because God erases what He wills and confirms, and with Him is the Mother of the Book.

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

(2) Mafatih al-Jinan: 843.

(3) Kamal al-Din: 351 and 352/ Chapter 33/ H. 49. There is a nice joke in this narration, which is that supplication is the key to the answer, and the People of the House (peace be upon them) are given the key that is exactly appropriate to open the door to the answer, so there should not be an addition or subtraction in a supplication that came from them (peace be upon them), as perhaps that addition or subtraction will hinder the opening of the door. Just as if any key had this, it would not have opened its door. Hence, it is necessary to make sure that the wording of the supplication is consistent even with the grammatical rules, as this matter - and other things that go into the speed of responding to the supplication - has an important impact on the answer.

A group of desirable deeds that we can dedicate to Imam Mahdi (may God bless him and grant him peace)... Get to know them

This is represented by committing to actions that have an unseen role in accelerating the appearance, and have an effect in purifying the soul and connecting it to the heavens and the unseen. This is the least that a believer can do for his awaited master (peace be upon him), in fulfillment of his great rights over us, which we may not be able to count. It is enough that if it were not for the proof, the earth would be flat. Whoever is on it is a safety for the people of the earth just as the stars are a safety for the people of the sky.

The most important of these works are:

1) Charity:

It means the obligation to pay charity - even if it is a little - daily on behalf of Imam Mahdi (peace be upon him), in which the believer intends to ward off the affliction from his distressed master (peace be upon him), hasten his relief, and draw closer to him, and other intentions that flow into this meaning, and remember that “ Do not be ashamed to give a little, for deprivation is less than that”(1).

In Tafsir Al-Ayyashi: On the authority of Mufaddal bin Omar, he said: I entered Abu Abdullah (peace be upon him) one day with something, so I placed it in his hands. He said: “What is this?” I said: This is the connection between your masters and your servants. He said: And he said to me: “O Mufaddal.” I do not accept that, and I do not accept it out of my need for it, and I do not accept it except to purify it.” Then he said: “I heard my father say: If a year has passed and we have not received any of his wealth, whether small or large, God will not look at him on the Day of Resurrection unless God pardons him.” Then he said: “O Mufaddal, it is an obligation that God has imposed on our Shiites in His Book, when He says: ‘You will not attain righteousness until you spend of what you love’ [Al Imran: 92]. We are righteousness and piety, the path of guidance, and the door to piety, and our supplications are not withheld from God. Limit yourself to what is permissible and what is forbidden, so ask about it, and beware of asking any of the jurists about what does not concern you and what God has concealed from you” (2).

2) Donating acts of worship:

This is the tradition of our scholars, as they used to exert themselves - and still do - by doing some deeds and dedicating their reward to their Lord Al-Mahdi (peace be upon him). Following their example, it is necessary to adhere to a practical approach to those deeds dedicated to him (peace be upon him). As a practical suggestion, we put forward this following approach:

A) Complete the Qur’an and dedicate its reward to the Awaited Imam (peace be upon him).

Some noble narrations have indicated the desirability of dedicating the recitation of the Qur’an to the People of the House (peace be upon them). On the authority of Ali bin Al-Mughirah, on the authority of Abu Al-Hasan (peace be upon him), he said: I told him: My father asked your grandfather about reciting the Qur’an every night, and your grandfather said to him: “Every night,” and he said to him: “In the month of Ramadan,” and your grandfather said to him: “In the month of Ramadan,” and my father said to him: “Yes, as much as I can.” My father used to seal it forty times in the month of Ramadan, then I sealed it after my father, and I may have increased or decreased according to the amount of my free time, my work, my activity, and my laziness. If it was on the day of Fitr, I made a seal for the Messenger of God (may God bless him and his family and grant them peace), and another for Ali (peace be upon him), and for Fatima (peace be upon him). (peace be upon her) another, then to the Imams (peace be upon them) until I reached you, and it became one for you since you became in this state, so what do I have to do with that? He said: “You will be with them on the Day of Resurrection.” I said: God is Great, so why do I do that?! He said: “Yes,” three times (3).

b) Involve the Imam (peace be upon him) in every obligatory prayer, and dedicate all of the voluntary prayers to him, and do not be afraid, for the grace of God Almighty and his presence is broader and greater than you can imagine.

The permissibility of this has been indicated by some noble narrations, including what was reported on the authority of Abu Abdullah Ahmad bin Abdullah Al-Bajli with a chain of transmission that attributed it to them, may God’s prayers be upon them. He said: “Whoever assigns the reward for his prayer to the Messenger of God and the Commander of the Faithful and the guardians after him, may God’s prayers and peace be upon them all, God will weaken He has the reward of his prayer many times over until he stops breathing, and it is said to him before his soul leaves his body: O so-and-so, your gift to us and your kindness to us, this is the day of your rewards and rewards, so comfort your soul and comfort your eyes with what God has prepared for you, and congratulations to you for what you have become.” He said: I said: How does he guide his prayer and say? He said: “He intends the reward for his prayers for the Messenger of God (may God bless him and his family and grant them peace), and if he were able to add something to the fifty prayers, even two rak’ahs every day, and give it to one of them...” etc. (4).

C) Dedicating the circumambulation to the Imam (peace be upon him), and if possible, then an Umrah or Hajj, as the Ahl al-Bayt (peace be upon them) used to send someone to perform Hajj on their behalf during their lives, as it was reported on the authority of Muhammad bin Isa al-Yaqtini, who said: Abu al-Hasan al-Rida (peace be upon him) sent me Packages of clothes, two boys, a Hajj for me, a Hajj for my brother Musa bin Ubaid, and a Hajj for Yunus bin Abd al-Rahman. So he ordered us to perform Hajj on his behalf, so we had one hundred dinars in thirds between us...(5).

On the authority of Musa bin Al-Qasim, he said: I said to Abu Jaafar II (peace be upon him): I wanted to perform circumambulation on behalf of you and your father, but I was told: The guardians are not circumambulated on their behalf, so he said to me: “Rather, perform circumambulation as much as you can, for it is permissible.” Then I said to him after that. For three years: I had asked your permission to circumambulate on behalf of you and your father, and you gave me permission to do that, so I circumambulated on your behalf as long as God wished, then something fell into my heart and I acted upon it. He said: “What is it?” I said: One day I circumambulated on behalf of the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace). He said three times: “May God’s blessings be upon the Messenger of God,” then the second day on the authority of the Commander of the Faithful, then the third day I performed Tawaf on the authority of Al-Hasan (peace be upon them), the fourth on the authority of Al-Hussein (peace be upon him), and the fifth on the authority of Ali bin Al-Hussein (peace be upon them). The sixth day is on the authority of Abu Jaafar Muhammad bin Ali (peace be upon them), the seventh day is on the authority of Jaafar bin Muhammad (peace be upon them), the eighth day is on the authority of your father Musa (peace be upon him), the ninth day is on the authority of your father Ali (peace be upon him), and the tenth day is on your behalf, my lord, and these Whose guardianship God owed, he said: “Then, by God, you follow the religion that no one else is accepted from His servants.” I said: And perhaps you performed circumambulation on behalf of your mother Fatima (peace be upon her), and perhaps I did not perform circumambulation, so he said: “Make a lot of this, for it is the best of what you will do, God willing.” (6).

3) Establishing special councils to mention Imam Mahdi (peace be upon him) and his cause in its various aspects:

Practical participation in this, and there is no doubt that holding competitions related to the Mahdist issue has an important impact in developing this spiritual aspect of it.

4) Commitment to supplication:

This is something that the noble narrations have greatly emphasized, and the supplication here has two stages:

The first: The stage of supplication for Imam Mahdi (peace be upon him), to protect him from the machinations of enemies, and to hasten his appearance. Here we find an important list of supplications, the most important of which are: the supplication of relief, “O God, be for your guardian the proof, son of Al-Hassan...” (7), and the supplication of the covenant, “O God, Lord of God.” The Great Light...” (8), and the supplication of scars (9).

This context includes his own visits (peace be upon him), the most important of which is the visit of Al-Yasin, the honorable signature of which was mentioned in the introduction: “In the name of God, the Most Gracious, the Most Merciful. It is not His command that you understand, great wisdom. For what avail are vows for a people who do not believe? Peace be upon us and upon the righteous servants of God. If you want to turn to God Almighty and to us, then say as God Almighty said: “Peace be upon the family of Yasin” [Al-Saffat: 130]....”(10).

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(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.

How does a person reach the stage of the true waiter for Imam Mahdi (may God bless him and grant him peace)?

There are many duties on a Muslim, but there are matters that are obligatory on a believer who considers himself waiting for his master, the Mahdi (peace be upon him), and in this fragment we will give several points that represent comprehensive general headings of what must be done in the time of absence, and the predominant character of them will be the practical, executive character, which It cannot be postponed, but rather it must be implemented immediately so that the believer takes serious practical steps to reach the stage of waiting.

The first point: ensuring loyalty in its true sense:

Meaning that the true waiter includes a practical knowledge of the Imam of his time (peace be upon him), which means practically assuming his leadership and disavowing his enemies as well. The hadiths have expressed this meaning in several expressions, such as following the Imam (peace be upon him) and knowing the matter, and practical fruits have been attributed to it, such as patience. On the absence and its length, and self-control by submitting to the command of God Almighty, whether the absence is long or short.

On the authority of Sudair, on the authority of Abu Abdullah (peace be upon him), he said: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: “Blessed is he who realizes the Qa’im of my family and who follows his example before his rise, follows him and the imams of guidance before him, and acquiesces to God (Glory be to Him). (Glory be to Him) from their enemy, those are my companions and the most honorable of my nation over me” (1).

On the authority of Abdullah bin Ajlan, on the authority of Abu Abdullah (peace be upon him), he said: “Whoever knows this matter and then dies before the rise of the Qaim (peace be upon him) will have a reward similar to the one who was killed with him” (2).

On the authority of Al-Fudayl bin Yasar, he said: I asked Abu Abdullah (peace be upon him) about the words of God (Glory be to Him): “On the Day when We will call every people by their imam” [Al-Isra: 71], and he said: “O Fudail, know your imam, for if you know your imam you will not Whether this matter is advanced or delayed will harm you, and whoever knows its 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).

The second point: Providing solid immunity against the causes of deviation:

Whoever devotes himself to preparing for the manifestation must imitate Islam in his practical life, because the day of manifestation is nothing but the day of the manifestation of Islam in its divine form that the Lord of the Worlds has approved for the Muslims. This matter requires that the believer have solid immunity and a solid arsenal against the causes of deviation, because one of the most important characteristics of The time of absence that we live in today is due to the availability of reasons for deviation and their fluidity in a remarkable way, so that they have become accessible to everyone, and there is no difficulty in obtaining them, openly or secretly. Therefore, it was necessary for the believer not to dissolve into this corrupt environment, and at the same time he must work to coexist with such a deviant situation in order to work to reform it!

The balance between these two matters is the believer’s bet on his success in the test of the time of absence.

This immunity means commitment to piety, and piety requires something that develops and strengthens it, and this requires patience and self-restraint so that it is not left to others. Maintaining this integrated meaning requires practical distancing from participation in temptations that take away piety and its components, and detailing this:

1) Adherence to piety:

Because it is the fortress of faith, as the Commander of the Faithful (peace be upon him) expressed (4), and on the authority of Yaman al-Tammar, he said: We were sitting with Abu Abdullah (peace be upon him) and he said to us: “The owner of this matter will have an occultation. Like this with his hand - Which of you holds the thorns of the astragalus in his hand? Then he stared carefully, then said: “The owner of this matter is backbiting, so let him fear God and adhere to his religion” (5).

It is no secret that piety is a concept composed of:

A) Piety, which is staying away from sins, big and small, and even from doubts.

b) Ijtihad, which is exerting effort in performing duties and obedience.

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

2) Commitment to good morals:

Her commitment is an important factor in strengthening and developing piety, and thus preserving faith.

On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), that he said one day: “Shall I not inform you of something that God (Almighty and Majestic) does not accept from His servants’ deeds without it?” So I said: Yes, and he said: “A testimony that there is no god but Allah. And that Muhammad is His servant and Messenger, and the acknowledgment of what God has commanded, and guardianship is ours, and disavowal of our enemies - meaning the Imams in particular - and submission to them, piety and diligence, and tranquility, and waiting for the Qa’im (peace be upon him).” Then he said: “We have a state that God will bring if He wills.” Then he said: “Whoever is pleased to be among the companions of the Qaim, let him wait and work with piety and good morals, while he is waiting. If the Qaim dies and the Qaim rises after him, he will have a reward similar to the reward of whoever reaches him, so be diligent and wait. Congratulations to you, O late group” (7).

3) Be patient in adhering to these two matters:

Especially since prolonged absence is a cause for despair and despair. Without the patience that a believer adheres to, he would lose his faith. Therefore, the noble narrations emphasized the commitment to patience as a practical approach in times of absence.

On the authority of Jabir Al-Ansari, on the authority of the Prophet (may God’s prayers and peace be upon him and his family) who said: “The proof will disappear from them, and it will not be named until God makes it apparent. If God hastens its emergence, He will fill the earth with equity and justice as it was filled with oppression and oppression.” Then he (may God’s prayers and peace be upon him and his family) said: “Blessed are those who are patient in his absence, blessed are those who persist in their proof. Those are described by God in His Book, saying: “Those who believe in the unseen” [Al-Baqarah: 3], and He said: “Those are the Party of God. Indeed, it is the Party of God that are the successful.” Jadla: 22]”(8 ).

And on the authority of Imam al-Rida (peace be upon him): “How good is patience and waiting for relief. Have you not heard the words of the righteous servant: “And watch, for I am with you as a watcher” [Hud: 93], “Wait, for I am with you among those who wait” [Al-A’raf: 71], so you should be patient, for it is only Relief comes upon despair, and those before you were more patient than you.”(9).

This, and patience should be represented in its strongest form in the issue of waiting, in terms of holding oneself to the command of God Almighty, meaning submission to what God Almighty has determined of the specific time for the blessed appearance, so that the believer is satisfied with that with his heart and mind, and never speaks to himself with anything that suggests objection to God’s decree. God Almighty, and in order for the waiting believer to be guaranteed this rank, it is necessary for him to recite some paragraphs of the supplication for the time of absence, and to live its content with his conscience and live it with his being. I mean the following paragraphs:

“... Oh God, make me steadfast in your religion, make me obey you, soften my heart to your guardian, protect me from what you have tested your creation with, and make me firm in obedience to my guardian Your command, which You have concealed from Your creation, by Your permission has departed from Your wilderness, and Your command awaits, and You are the world who does not know when the time will be right. Your guardian has commanded him to permit him to reveal his matter and reveal his secret, so be patient with me in this so that I do not like to hasten what you have delayed nor to delay what you hastened, nor to reveal what You have covered up, and I will not search for what you have concealed, nor will I dispute with you regarding your planning, nor will I say: why, how, and what is the matter with the ruler who does not appear when he has Is the earth filled with oppression?! I entrust all my affairs to you...”(10).

4) Refrain from fueling strife:

This is the meaning of what was mentioned above regarding the command of some narrations to stay at home and to be “the custodians of our homes.” We have known the detailed meaning of such narrations, and now we confirm that meaning, especially since the noble narrations have made this meaning clear.

On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), he said: “When Salman (may God be pleased with him) entered Kufa and looked at it, he mentioned what would be its affliction and even mentioned the rule of the Umayyads and those after them. 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, the fugitive, appears (11).

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(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) He (peace be upon him) said: “I protect the fortresses of pious religion.” (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.

7 conditions for those who want to be among those waiting for Imam Mahdi (may God bless him and grant him peace)... learn about them

What are the principles that should be taken into account so that a person can be expectant?

If the waiter is the person who is anticipating and expecting something to happen, then what is the event that one is anticipating?

Is it the existence of the Mahdi of this nation? Does this type of anticipation include him among those waiting?

Or is he awaiting the fulfillment of his personal desires and the fulfillment of his personal demands, accompanied by a special isolation of the self, its needs, the self, and its dreams?

In other words: What are the features of the one who is waiting?

Is everyone who believes in the doctrine of the global reformer considered one of those waiting?

Rather, let us define the term more precisely and say: Is everyone who believes in the Twelver faith and in the birth of Imam al-Hujjah Ibn al-Hasan (peace be upon him) considered among those waiting?

And with a third statement: Is the Mahdist belief a matter of devotion from the heart? Or is it a matter of physical worship? We may question the terminology of logicians and sages - if the term is correct - and say: Is it part of the category of theoretical reason only or is it subordinate to practical reason, or at least has a practical dimension?

In this regard, we can say frankly that not everyone who believes in the global reformer is considered a waiter, and likewise not everyone who believes in the Twelver faith is considered a waiter. Thus, this denial is generalized to include those who embraced Mahdism wholeheartedly and believed in it wholeheartedly and emotionally, but did not embody it as a movement on the level of reality, and did not deal with it as a realistic, tangible issue that has its dimension and impact on the level of the individual and society.

This description - despite its reality and its validity for some individuals - remains a questionable issue that oscillates between strength and durability, weakness and confusion according to the difference in its application among the waiting individuals, like all other issues of faith and belief.

Expected milestones:

It is true that this description is one of the doubtful matters and issues that differ from one person to another in their strengths, weaknesses, narrowness, and breadth, but this does not prevent us from seeing some specifications and recording them in the list of the features of the awaited person, which represent his basic components, whether on the level of the doctrinal and faith aspect or going beyond the aspects of activation. The belief results in a tangible, kinetic reality, and thus some of the components may in fact represent major premises. The title of the one awaiting cannot be achieved without centering them beforehand in the mentality of faith and in the framework and space of the person who is intended to be a true waiter.

Thus, some of the premises here may be in common with the premises of waiting, due to what we said previously about the existence of the common element around which these three concepts move.

The specifications evaluating the waiting address are:

1 - Belief in the existence of a God who is all-knowing, wise, and compassionate toward His servants, and who does not do anything without benefit and wisdom in it.

2 - Belief in the existence of messengers and envoys from God Almighty to guide His servants and bring them out of darkness into light.

3 - Belief in the Seal of the Messengers, Muhammad (may God’s prayers and peace be upon him and his family) and that his law is the final law after which there is no religion (the religion with God is Islam), (and whoever seeks a religion other than Islam, it will not be accepted from him) and on this basis it must be the most perfect of all religions, and completely harmonious Harmonizing with the requirements of every era and meeting the needs of every time. It has the ability to deal and interact with different events in a wide and narrow way, and in a brief word and a clear expression, it must be believed that Islam is that divine religion that is able to give solutions and answers in a solid manner and a clear manner to all the problems of life on the one hand, and what is turbulent in the chests and hidden in the hearts of humanity since the era of the message and until now. That the Hour will rise on the other hand.

4 - The belief that there are guardians and caliphs after the Messenger of God (may God’s prayers and peace be upon him and his family) elected and appointed by God Almighty. The human element has nothing to do with their selection and appointment, even to the soul of the most honorable Prophet, may God’s prayers and peace be upon him and his family, and they are twelve imams, the first of whom is the Commander of the Faithful, Ali bin Ubayy. Talib (peace be upon him), then Al-Hassan, then Al-Hussein, then nine of Al-Hussein’s descendants, the last of whom is (M. H. M. D.), the son of Al-Hassan Al-Askari. They are characterized by characteristics that God gave them, especially the most prominent of which is infallibility, not only from sin and not only in the field of reporting, but it expands to include Omission and forgetfulness, or even every shortcoming or anything that contradicts chivalry. As (infallibility is to refrain from sins and transgressions, both small and major, and from mistakes and forgetfulness... Rather, it must be kept separate from even what contradicts morality, such as sharing food among people on the road or laughing loudly, and every action that is frowned upon according to general custom).

5 - The belief that Imam Mahdi was born in the year 255 AH and assumed the divine imamate in the year 260 AH on the day of his father’s martyrdom. He is God’s proof on earth, and he is alive and present among us. He sees us and we see him, but we do not know him and do not identify him by his authenticity, even though we know him by his personalities, identity and descriptions.

6 - The belief that the twelfth Imam, Al-Hujjat Ibn Al-Hasan, was hidden by God from His servants for a benefit and wisdom that was hidden from us, even though we know some of its aspects and reasons, and that God Almighty will make him appear and fill the earth with equity and justice after it had been filled with injustice and injustice.

7 - The belief that the Awaited One is that imam who is aware of the truths of our affairs and the secrets of our deeds.

That imam who hears our words and returns our greetings.

That Imam who answers us when we call upon him and intercedes for us if we hope in him.

That Imam who feels our pain, rejoices at our joy, grieves at our sadness, and feels pain at what happens to us.

All of this is based on the observation of the world of beliefs and in the field of thought and theory. As for the elements of the practical aspect of waiting and knowing the special practical specifications that must be met by those who wait in order for a person to be characterized by this characteristic in a way that is true, such that the title (the one waiting) applies to him in a real, realistic and not metaphorical way, you will see it under the title : (How to be a real waiter).

There are other elements and points that we have mentioned for the sake of brevity and caution against length.

Does Imam Mahdi (may God bless him and grant him peace) see our actions?

Imami scholars inferred the necessity of appointing an imam with a rule called (the rule of kindness), which states that it is obligatory to appoint an imam after the Prophet (may God bless him and his family and grant them peace). This statement consists of two introductions:

The first premise: The Imam (peace be upon him) is kind, as his presence is something that feeds the need of human society, which needs someone to enjoin good and forbid evil, judge between people with justice, establish punishments and punishments, and spread justice among the members of society.

So human society needs the presence of the Imam (peace be upon him), so the presence of the Imam is a kindness. Because it feeds this need.

The second premise: Kindness is obligatory to come from God Almighty. Because the presence of an Imam (peace be upon him) who spreads justice, enjoins what is right, forbids what is wrong, judges between people, and guides society to goodness is kindness. But is this kindness obligatory? Yes, kindness is a must. did not? Because human society needs the presence of a just imam, who commands what is right and forbids what is wrong, so the failure to appoint an imam by Him, the Almighty, is due either to his ignorance, or to his inability, or to his miserliness, and we do not have a fourth option.

God Almighty’s failure to appoint an Imam (peace be upon him) is due to miserliness, ignorance, or inability, and God Almighty is above all of them, so the implication of God’s integrity from ignorance, inability, and miserliness is that it is necessary to appoint an Imam among the people, so the Imam was appointed among the people after the Messenger of God (may God’s prayers and peace be upon him and his family). And peace be upon him) is obligatory to come from God; Because it's kindness.

The result of these two introductions is that appointing an imam is obligatory.

This is how the Imamis inferred the necessity of appointing an Imam after the Prophet.

Suspicion of violating the purpose:

Here a question arises that says: Based on the evidence that you mentioned for inference, the absence of the Imam (may God hasten his appearance) defeats the purpose, and defeating the purpose is ugly, and what is ugly is impossible for God, Blessed and Most High, given that the purpose of appointing the Imam and the goal of appointing him is that the Imam enjoins what is right and forbids what is wrong. He decides evil, judges people, and communicates legal rulings. Isn’t this the purpose? This purpose cannot be achieved while the Imam is absent. If the Imam were present among the people, he would have fulfilled the purpose. If the Imam were present among the people who see him and know him and he sees them and knows them, his presence would achieve the purpose. However, if he were absent, his absence would contradict the purpose. His absence is completely the opposite of the goal and the opposite of the purpose. Because unless he is present among the people, he is unable to establish justice and enjoin good and forbid evil.

Therefore, the absence of the Imam is a defeat of the goal, and defeating the goal is ugly.

Why?

For example, if a person wanted to establish a mosque for the purpose of worship, and then used it as a blacksmith or carpentry workshop, is that valid? It is a defeat of the purpose. Likewise, God Almighty appointed the Imam for the purpose of establishing justice, and backbiting defeats this purpose, and defeating the purpose is ugly, and what is ugly is impossible for God, Blessed and Most High.

So the idea of backbiting is an ugly idea that the mind rejects. Because it is a defeat of the purpose, and defeating the purpose is impossible for God. This idea in itself is an impossible matter that cannot come from God (Almighty and Majestic), by appointing an absent Imam hidden from view. This idea is an impossible matter in itself.

The answer to the suspicion:

The answer to this question is twofold:

The first aspect: The Imam (peace be upon him) is a witness to the actions of creatures:

The purpose of appointing an imam - any imam - is not only to enjoin good and forbid evil; Because the responsibility of enjoining what is right and forbidding what is wrong is a sufficient obligation for all people, “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), and the purpose of Appointing an imam is not only about conveying the legal rulings, making judgments among the people, and establishing punishments and punishments This is the job of jurists in the era of occultation, as it was reported from the Awaited Imam (may God hasten his return): “As for the incidents that occur, refer in them to the narrators of our hadith, for they are my proof against you, and I am God’s proof upon them” (15).

So the purpose of appointing the Imam is neither just this nor that, such that it can be said that this purpose is not achieved during the absence of the Imam.

The purpose of the Imam’s monument:

The issue of bearing witness to the works of creatures:

That is, to be a witness to the deeds of creatures. The verse that was mentioned about Jesus bin Maryam (peace be upon him), who was an imam; Because the messengers were endowed with determination and were imams, “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). The purpose of his presence among them is to bear witness to their deeds, to bear witness to their actions, and the purpose of the monument The imam is to bear witness, and the blessed verse that addresses the Prophet Muhammad (may God’s prayers and peace be upon him and his family): “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). ) confirms the purpose of the existence of the Prophet and the Imam, which is to bear witness to deeds Creatures are a testimony of my presence. This is the highest purpose, and it is not enjoining good and informing people of the legal rulings.

It is clear that the Imam, whether visible or absent, is capable of carrying out the purpose of martyrdom. Whether the Imam is known among the people or unknown, present with the people or absent from them, he is capable of carrying out the testimony and achieving its purpose.

Therefore, the purpose of appointing the Imam has been achieved, and the absence of the Imam is not something that contradicts the purpose such that the absence would be an impossible matter or an ugly matter.

The second matter: The consequence of being appointed as imam is to preserve the religion:

So that the hands of forgery, manipulation and distortion do not extend to the Islamic religion, we have previously mentioned the Almighty’s saying: “Indeed, it is We who have sent down the Remembrance, and indeed, we will preserve it” (Al-Hijr: 9). What is meant by the Remembrance is not only the Holy Qur’an, but rather the heavenly religion preserved through the Holy Qur’an itself. .

God, Blessed and Most High, has pledged to preserve this religion, and to preserve the religion with its causes, and one of the reasons for preserving the religion is the presence of a person who is an expert in the religion so that he is able to preserve it from the hands of manipulation, forgery, and distortion infiltrating it.

Are there supplications that we can read to be supporters of Imam Mahdi (peace be upon him)?

The remembrance of Imam Mahdi (peace be upon him) varies according to the source of its origin and differs according to its source. Each type of remembrance has its desired benefit and expected fruit, although some of them are more emphatic in creating a bond of love and adoration for the Imam (peace be upon him). The remembrance of him (peace be upon him) can be divided into three types. :

1 - Verbal (linguistic) dhikr:

A person’s remembrance of his beloved is a reason for consolidating the relationship and strengthening the connection, in addition to the many fruits it contains, as the verbal remembrance is considered in some ways an introduction and an intermediary to the (hidden) remembrance of the heart - to which exposure comes - as the purpose of the verbal remembrance is not merely a clamor of the tongue and utterance. In letters and words without awareness and memorization of their meanings and contemplation of their data, for that is of no benefit, does not make one fatten, or relieves hunger, as stated in the noble hadith: “It is not permissible for them to be clasped” in the context of mentioning the Kharijites, and that they read the Qur’an while their hearts are empty and preoccupied with it (1), since Linguistic remembrance only gives its fruits if it alerts the heart from heedlessness, awakens it from sleep, and is a means for embodying words, applying them practically on the ground, and elevating the world of words to the world of deeds and deeds.

We can benefit from all of this from the verbal dhikr, and for this reason we find that some prominent figures gave preference to the verbal dhikr even over the heart’s dhikr in some aspects. The author of Kashf al-Ghifa’ah said: (And it - meaning the dhikr - is numbered among the greatest of closeness, and the mind is a witness to it, without needing to have any. Transmission is supportive, and it is not limited to hidden remembrance, even if its predominance is not hidden, for proclamation by the tongue is more eloquent in demonstrating servitude than what a person has not seen, and each of them has a more preferable side (2).

Therefore, we see, with a quick reading of the spiritual dimensions and worship practices, that the Holy Qur’an, Islamic law, and the People of the House (peace be upon them) gave great importance, especially to this aspect of worship. The recommendation to remember God verbally is clear in the school of the People of the House (peace be upon them), as this giant school tried - and succeeded in doing so - Cultivating the culture of (remembrance) in its various dimensions, so they (peace be upon them) created a special supplication and a specific remembrance for each time, place, and individual or social situation. Rather, they left some remembrances valid and effective at all times, and designated some of them for specific places and times.

In a quick review - with regard to the second method - of the books of supplications and visits, we notice that they have diversified to include daily and weekly remembrance, and during the week in terms of time, and so on, where we find many of the remembrances have been specified in a specific place that has been designated by Imam Mahdi (peace be upon him), as in some of the visits. Specialized in (the basement of the backbiting), and this diversity, multiplicity, and difference in remembrance is only to make the one who is waiting preoccupied in one way or another with his Master and constantly sensitive to his Imam, not heedless of him, even if he is absent for ages and years, present in his heart and conscience even if his eyes do not see him.

For complete benefit, we will mention some of the visits and supplications mentioned against Imam Mahdi (peace be upon him) as detailed items that encourage finding the connection and deepening the relationship with him (peace be upon him) for those who take them and work on them.

Examples of verbal dhikr:

1 - The covenant supplication:

It is the supplication narrated on the authority of Imam al-Sadiq (peace be upon him), where he said: “Whoever calls to God for forty mornings according to this covenant will be one of the supporters of our leader (peace be upon him). If he dies before him, God Almighty will bring him out of his grave and grant him a thousand good deeds for every word and erase a thousand bad deeds from him. : O God, Lord of the Great Light, and Lord of the Exalted Throne...”(3).

2- Visiting the Yassin family:

It is a visit that comes 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. Peace be upon you, O door of God. And the judge of his religion...”(4).

3- The scar prayer:

As it is recommended to be called on the four holidays (Al-Fitr, Al-Adha, Al-Ghadir, and Friday), the beginning of which is: “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 - What is visited every day after the 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 - What is supplicated to the One in authority (peace be upon him) every Friday:

It is a supplication narrated on the authority of Imam al-Rida (peace be upon him), and its beginning is: “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 narrated in the book (The Beauty of the Week) on the authority of Abu Al-Hasan Al-Rida (peace be upon him) that he asked Muqatil ibn Muqatil: “What do you say in the Qunoot of Friday prayer?” He said: I said: What the people say, and he said to me: “Do not say As they say, but say: O God, reform your servant and your successor with what you reformed your prophets and messengers, and surround him with your angels, and support him with the Holy Spirit from you, and direct him from before him and behind him to a protection that will protect him from all evil, and replace him after his fear with security, so that he worships you without associating anything with you, and do not make No one of your creation has authority over your guardian, and permit him to wage jihad against your enemy and his enemy, and make me one of his supporters. Indeed, you have power over all things” (34).

2 - Practical (actual) dhikr:

There is no doubt that dhikr is not limited to the tongue only, for it has other areas other than speech and pronunciation. Dhikr is part of remembering and not forgetting or neglecting. This is a very wide door that opens more than one window and starting point for the dhikr of the Imam (peace be upon him), in addition to the verbal (verbal) dhikr that we have mentioned. To Him, there is the actual, practical, and tangible remembrance. The love of the Imam (peace be upon him), attachment to him, and the consolidation of the earth for him opens up to the work of the expected person in addition to his saying, for work must be an embodiment of waiting, and this is the silent call that the Ahl al-Bayt (peace be upon them) urged upon them, so they said: “Be preachers to people other than your tongues” (35), and in another: “Be silent preachers for us” (36).

That is, the embodiment of the remembrance of the Imam (peace be upon him) can be through

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(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.

What are the rights of Imam Mahdi (peace be upon him) over all creation?

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 first paragraph explains 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, as 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.

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), and a lot 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), and here We will mention a summary of them for your benefit, and we say:

The first: the right to exist:

As 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), and the hadith may have several meanings:

The first meaning: What was narrated in Al-Ihtijaj is that: 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 people said: This is impossible, it is not permissible for God Almighty, because no one can create bodies except God (Glory be to Him), and others said: Rather, God is able to do that to the Imams, and He delegated to them, so they were created and provided for, and they disputed over it severely.

Someone said: Why do you not go back to Abu Jaafar Muhammad bin Othman and ask him about this so that he can explain to you the truth about it, for it is the way to the one who has the matter? So the group accepted Abu Jaafar and submitted and responded to what he said, so they wrote the matter and carried it out to him, and from his side the signature of his copy came out to them:

“It is God Almighty who created bodies and divided sustenance, because He is not a body nor a state in a body, there is nothing like Him, and He is the All-Hearing, the All-Seeing. 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).

This honorable signature issued from the holy side and frankly refers to the intermediary of the People of the House (peace be upon them) in conveying the divine blessings to all creatures, and to this the reference was also included in the supplication of the scar: “Where is the cause that connects between the earth and the heavens” (3), and the attribution of the verb to Cause and mediation are very numerous in custom and language.

The second meaning: It is the final cause and the true purpose of the creation of all that God Almighty created and created in the world of possibility. Among what supports this meaning - that they (peace be upon them) are the final cause of creation - are many narrations, including the famous Hadith of Al-Kisa (4).

We will suffice in explaining this right to this extent, and we believe that it suffices to prove that one of his rights (peace be upon him) over creation is (the right of existence).

Second: The right to remain:

In addition to the fact that the right to exist is one of the rights of the Imam and the argument is against us, the continuity of existence and the survival of the world of possibility is linked to the argument, and the hadith in Al-Kafi Al-Sharif with an authentic chain of transmission about Al-Washā’ said: I asked Abu Al-Hasan Al-Rida (peace be upon him): Will the earth remain without an Imam? He said: “No.” I said: We narrate that it will not last until God (the Almighty and Majestic) becomes angry with His servants. He said: “Then don’t stay silent” (5).

It is also narrated on the authority of Abu Abdullah (peace be upon him): “If the earth remained without an imam, it would become empty” (6), and it is clear that what is meant by the earth is not just this planet on which we live, but rather it is merely an example of life, and what is meant is that the source of life will be depleted considering The earth is the center of life and divine succession.

It was mentioned in the absence of Al-Numani from Al-Sadiq, on the authority of the Commander of the Faithful (peace be upon them both): “And know that the earth is not devoid of a proof for God (the Almighty), but God will blind His creation to it due to their injustice, injustice, and extravagance towards themselves, and if the earth was devoid of a single hour of proof for God, it would disgrace its people.” »(7).

Third: The right of kinship with the Messenger of God (may God bless him and his family and grant them peace):

In Surah Al-Shura: “Say, ‘I do not ask you for any reward for it except affection for my kin.’” (Al-Shura: 23), and in the hadith of the call of the Qaim (peace be upon him) when he appeared in Mecca, he leans his noble back against the Kaaba and speaks to the people and says: “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).

Fourth: The right of the one who bestows the blessing upon the one who is bestowed, and the right of the mediator of the blessing:

In the noble hadith on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family): “Whoever does you a favor, reward him. If you do not find something to reward him, then pray for him until you know that you have rewarded him” (9), and the two rights came together for our Lord, the Master of the Age and the Time (peace be upon him). What people of every age benefit from is through the blessings of the Imam of their time (peace be upon him), as stated in Al-Ziyarah Al-Jami’ah: “And the guardians of blessings” (10).

And in the book Basa’ir al-Darajat, on the authority of Abu Hamza, on the authority of Ali bin al-Hussein (peace be upon them): “O Abu Hamza, do not sleep before sunrise, for I hate it for you. At that time, God divides the livelihood of His servants, and it is on our hands that He distributes it” (11).

And in Al-Kafi Al-Sharif on the authority of Abu Abdullah (peace be upon him), he said: “God created us and made us beautiful, and made His eye among His servants, His speaking tongue in His creation, His hand extended toward His servants with compassion and mercy, His face from which it comes, His door that guides to it, and His reservoir in His heaven and earth, through us the trees bore fruit, the fruits blossomed, and the rivers flowed, and through us the rain descends from the sky and the grass of the earth grows, and through our worship God is worshipped, and had it not been for us, God would not have been worshiped”(12).

Fifth: The right of the father over the child:

The Shiites are created from the virtue of their nature (peace be upon them), just as a child is created from the loins of his father. In Al-Kafi Al-Sharif on the authority of Al-Ridha (peace be upon him): “Imam Anis is the companion and the compassionate father” (13).

It also narrates on the authority of Abu Abdullah (peace be upon him): “God created us from two highs, and He created our souls from above that, and He created the souls of our Shiites from two highs, and He created their bodies below that. Because of that kinship between us and them, their hearts yearn for us” (14).

In Ikmal al-Din, on the authority of Omar bin Salem, the author of al-Sabri, he said: I asked Abu Abdullah (peace be upon him) about this verse: “Its root is firm and its branches are in the sky” (Ibrahim: 24). He said: “Its origin is the Messenger of God (may God bless him and his family and grant them peace).” Its branch is the Commander of the Faithful (peace be upon him), Al-Hassan and Al-Hussein are its fruit, 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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(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) See: 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.

Does Imam Mahdi (may God bless him and grant him peace) suffer when a believer sins?

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

One look at the visit of Al Yassin depicts us contemplating the Imam, as we read in it: (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. 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), These are images of the Imam that pass through our minds and connect us with him, peace be upon him.

Suffering for his pain, peace be upon him:

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 if the Imam sees a sin committed by a believer, he suffers, so how about if he sees the heinous sins and major crimes and transgressions? Therefore, our relationship with the Imam requires that we suffer because of his pain, and he teaches us the well-known supplication of mourning. Among the Imamis, how do we suffer because of the pain of the Imam: (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 in me Leave you alone, it is dear to me that what happened to you should happen to you without them.) 2), These words strengthen our sense of the Imam’s pain and the Imam’s groans, 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). Pain for their pain is evidence of loyalty to them, and from the pain of the Imam. The Awaited Imam, peace be upon him, does not forget and does not sleep when he mentions the pain of Karbala, the pain of Ashura, for it is the continuous and renewed pain of the Awaited Imam, peace be upon him.

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(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.

Is Al-Yamani the leader of the family of Muhammad (may God bless him and his family and grant them peace) or is he a military commander?

The saying of Imam al-Sadiq (peace be upon him): (Every banner that is raised before the rise of the Qaim, its companion is a tyrant who is worshiped instead of God Almighty) without looking at the Yamani banner and the like, as we say:

What is meant by the banners whose owners are tyrants who are worshiped instead of God Almighty are the banners that oppose the call of Imam Mahdi, peace be upon him, such as the banner of Al-Sufyani and the like, or the unknown banners whose owners’ sincerity is not known, for their owners are tyrants who are worshiped instead of God, even if on their appearance they call to the truth.

As for the banners that the infallible Imam, peace be upon him, stated were the banners of guidance, like the banner of Al-Yamani and Al-Khorasani, and he told that their owners will support the Imam Mahdi, peace be upon him, against his enemy, and help him in his call, and he revealed to us that they are sincere in their call, and that they do not want to support any of the worldly purposes, then There is no doubt that their banners are not intended for the reprehensible banners of misguidance, and there is no doubt that these men cannot be tyrants who are worshiped other than God Almighty.

In other words, I say: These banners are not included in the general meaning of his saying, peace be upon him: (Every banner that is raised before the rise of the Qaim, its owner is a tyrant who is worshiped instead of God Almighty); Because it is stated that they are banners of guidance, so they are specific to that generality, rather they are outside the specification; Because the banner of guidance cannot be possessed by a tyrant who is worshiped other than God, and this informs us that the hadith is referring to other banners of misguidance that have not been stated to be banners of guidance.

If you know that, the falsehood of what Abd al-Razzaq al-Dirawi said, that the banner of al-Yamani and the banner of al-Qaim, peace be upon him, is one banner, becomes clear. Rather, they are two different banners, one calling for the other.

Al-Yamani is a military commander, and his departure will be a sign of the imminent appearance of the Imam, peace be upon him, who will fill the earth with equity and justice, as was repeatedly mentioned in the hadiths narrated by the Shiites and Sunnis, without disagreement between them regarding that.

Anyone who reads the narrations of Ahl al-Bayt, peace be upon them, and others will find that they indicate that Al-Yamani will emerge months before the rise of Al-Qaim, peace be upon him, and his emergence will be a sign of the imminent holy appearance, and that Al-Yamani will support Imam Mahdi, peace be upon him, and prepare the way for him, and that he will emerge from Yemen, and as for Al-Qaim, peace be upon him So he leaves the Holy Mecca, and other aspects of separation that lead to the certainty that Al-Yamani is another man completely different from the standing Imam, the Mahdi of this nation, peace be upon him. However, I am not surprised by these people who deny the obvious, argue over the self-evident, reject the frequent ones, and deny the clear truth. And they know.

Then the Yamani banner deserved to be the banner of guidance. Because Al-Yamani calls to Imam Mahdi, peace be upon him, and does not call to himself, and in the hadith that Al-Kati’ and his supporters made the greatest proof for them, which is the hadith of Imam Al-Baqir, peace be upon him, his saying was mentioned: (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).

It is clear that what is meant by his saying: (Because he calls to your friend) is that he calls to the owner of the matter, peace be upon him. If Al-Yamani had been the standing Imam, peace be upon him, such an expression would not have been correct, and the reasoning for that would not have been valid. Because according to what Al-Dirawi said about the unity of the personalities of Al-Yamani and Al-Qaim, peace be upon him, the meaning of this paragraph is that the reason for the banner of Al-Yamani being the most guided of the banners is that he calls to himself, and this is an incorrect reason; Because all the owners of the banners call for themselves, so how did the Yamani banner become a banner of truth without all the other banners?!

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