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Imam al-Mahdi in the Quran (Part 3)
Surah Yūnus, verse 20
Allah in Surah Yūnus (Jonah), verse twenty says,
Surah Yūnus, verse 20
Allah in Surah Yūnus (Jonah), verse twenty says,
﴿وَ يَقُولُونَ لَوْ لَا أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانتَظِرُواْ إِنىِّ مَعَكُم مِّنَ الْمُنتَظِرِين﴾
“And they (infidels) say, ‘Why is a sign not sent down to him (the Prophet) from his Trainer (Lord)?’ So (O the Prophet!) say, ‘The unseen is only for Allah (to administer), so wait; indeed, I am with you among those who wait.’”
An explanatory narration:
«يَحْيَى بْنِ أَبِي الْقَاسِمِ قَالَ: سَأَلْتُ الصَّادِقَ علیه السلام عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ فَقَالَ: «الْمُتَّقُونَ شِيعَةُ عَلِيٍّ علیه السلام وَ أَمَّا الْغَيْبُ فَهُوَ الْحُجَّةُ الْغَائِبُ وَ شَاهِدُ ذَلِكَ قَوْلُ اللَّهِ تَعَالَى وَ يَقُولُونَ لَوْ لا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِين»[1]
According to a tradition, Yahyā bin al-Qāsim states, “I asked Imam al-Sādiq (the sixth Imam of Shia) about the meaning of (the first three verses of Surah al-Baqarah which are), ‘Alif Lām Mīm. This is the Book about which there is no doubt, a guidance to those conscious of Allah who believe in the unseen...’ The Imam replied, ‘about those conscious of Allah are those who follow Imam Ali; and the word unseen refers to the hidden Imam (Imam al-Mahdi) because Allah says “And they (infidels) say,…” (Then, the Imam recited the abovementioned verse).
This narration implies that as the disbelievers at the time of the Prophet asked him to bring a miracle to prove his truthfulness, in the time of Occultation, the unbelievers would claim that if Imam al-Mahdi was real, why he has not yet come. The answer is the same as the Prophet told the disbelievers. The Prophet told them that miracle is dependent on Allah’s will and is related to the world of the unseen. Likewise, the time of Imam al-Mahdi’s appearance is only known by Allah.
Points of consideration:
1. The Time of Appearance is just known by Allah: Allah is essentially the only One who knows the unseen. The time of Appearance is one of the instances of the unseen and will take place when Allah decides, as He says “The unseen is only for Allah (to administer)”.
In addition, whatever Allah does stems from His unbounded wisdom and knowledge; therefore, those who believe in Allah should be totally obedient to what He decides in regard to the time of the Imam’s coming and not to be disappointed if it takes longer. They should be hopeful and sure that Allah will make it known someday and if it takes long, it does not mean at all that it would not take place.
2. Real believers are not impetuous: Allah’s will is to expose all people to test through giving them time to do whatever they wish; some would use this fortune and some would misuse it. Time should be given to all to make the reality of their inner part revealed. So, the followers of Imam al-Mahdi should not be in a hurry and think that it is abnormal for his advent to take so long. This opportunity is one of the greatest forms of divine examination for people since those who are not strong in their belief will gradually lose it. The time of the Imam’s appearance depends on the will of Allah, not on the desire of mankind. Although people should pray to Allah, asking Him to hasten the Imam’s appearance, yet they have to be totally submissive to His will, and in a case He decides to postpone it, they should know that there is a reason behind it.
Surah al-Baqarah, verse 155
Allah in Surah al-Baqarah, verse 155, reminds the believers that they will face some tragedies and difficulties in their life saying,
An explanatory narration:
«يَحْيَى بْنِ أَبِي الْقَاسِمِ قَالَ: سَأَلْتُ الصَّادِقَ علیه السلام عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ فَقَالَ: «الْمُتَّقُونَ شِيعَةُ عَلِيٍّ علیه السلام وَ أَمَّا الْغَيْبُ فَهُوَ الْحُجَّةُ الْغَائِبُ وَ شَاهِدُ ذَلِكَ قَوْلُ اللَّهِ تَعَالَى وَ يَقُولُونَ لَوْ لا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِين»[1]
According to a tradition, Yahyā bin al-Qāsim states, “I asked Imam al-Sādiq (the sixth Imam of Shia) about the meaning of (the first three verses of Surah al-Baqarah which are), ‘Alif Lām Mīm. This is the Book about which there is no doubt, a guidance to those conscious of Allah who believe in the unseen...’ The Imam replied, ‘about those conscious of Allah are those who follow Imam Ali; and the word unseen refers to the hidden Imam (Imam al-Mahdi) because Allah says “And they (infidels) say,…” (Then, the Imam recited the abovementioned verse).
This narration implies that as the disbelievers at the time of the Prophet asked him to bring a miracle to prove his truthfulness, in the time of Occultation, the unbelievers would claim that if Imam al-Mahdi was real, why he has not yet come. The answer is the same as the Prophet told the disbelievers. The Prophet told them that miracle is dependent on Allah’s will and is related to the world of the unseen. Likewise, the time of Imam al-Mahdi’s appearance is only known by Allah.
Points of consideration:
1. The Time of Appearance is just known by Allah: Allah is essentially the only One who knows the unseen. The time of Appearance is one of the instances of the unseen and will take place when Allah decides, as He says “The unseen is only for Allah (to administer)”.
In addition, whatever Allah does stems from His unbounded wisdom and knowledge; therefore, those who believe in Allah should be totally obedient to what He decides in regard to the time of the Imam’s coming and not to be disappointed if it takes longer. They should be hopeful and sure that Allah will make it known someday and if it takes long, it does not mean at all that it would not take place.
2. Real believers are not impetuous: Allah’s will is to expose all people to test through giving them time to do whatever they wish; some would use this fortune and some would misuse it. Time should be given to all to make the reality of their inner part revealed. So, the followers of Imam al-Mahdi should not be in a hurry and think that it is abnormal for his advent to take so long. This opportunity is one of the greatest forms of divine examination for people since those who are not strong in their belief will gradually lose it. The time of the Imam’s appearance depends on the will of Allah, not on the desire of mankind. Although people should pray to Allah, asking Him to hasten the Imam’s appearance, yet they have to be totally submissive to His will, and in a case He decides to postpone it, they should know that there is a reason behind it.
Surah al-Baqarah, verse 155
Allah in Surah al-Baqarah, verse 155, reminds the believers that they will face some tragedies and difficulties in their life saying,
﴿وَ لَنَبْلُوَنَّكُم بِشَىءٍ مِّنَ الخْوْفِ وَ الْجُوعِ وَ نَقْصٍ مِّنَ الْأَمْوَالِ وَ الْأَنفُسِ وَ الثَّمَرَاتِ وَ بَشِّرِ الصَّابرِين﴾
"We will surely test you with something of fear, hunger, and loss of wealth, lives, and fruits. So give glad tidings to the patients."
An explanatory narration:
«عن أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ علیه السلام: «لَا بُدَّ أَنْ يَكُونَ قُدَّامَ الْقَائِمِ سَنَةٌ تَجُوعُ فِيهَا النَّاسُ وَ يُصِيبُهُمْ خَوْفٌ شَدِيدٌ مِنَ الْقَتْلِ وَ نَقْصٌ مِنَ الْأَمْوَالِ وَ الْأَنْفُسِ وَ الثَّمَرَاتِ فَإِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ لَبَيِّنٌ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ لَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الْأَمْوالِ وَ الْأَنْفُسِ وَ الثَّمَراتِ وَ بَشِّرِ الصَّابِرِينَ»[2]
It is narrated from Abū Basīr who narrates from Imam al-Sādiq (the sixth Imam of Shia) to have said, "Inevitably, before the appearance of the Upriser (Imam al-Mahdi) there will be a period during which people will be hungry, deeply fearful of being killed, scared of losing (their) wealth, lives and fruits. This is referred to evidently in the holy Quran.” Then, the Imam recited the abovementioned verse.
Points of consideration:
1. The divine test is unavoidable: Mankind will be certainly exposed to divine examinations. The time of Occultation, when Imam al-Mahdi is hidden, is a time that people face one of those great divine examinations. During this time, People would face all sorts of difficulties like oppression, injustice, fear, loss of lives etc., and still their problems may seem not to be solved. This turmoil is due to their Imam being hidden. Here, people should wait till they pass these tests successfully and try just to do whatever their religion demands.
2. Difficulties lead to perfection: Patience against problems makes man perfect and resistant. By difficulties, the real essence of man manifests itself and man can realize how steadfast he is in his path towards Allah. When man is under the pressure of troubles, he should try his best to resolve them in a legitimate manner, and if the problems would still remain unsolved, he has to keep on bearing patience. The time of Occultation is a time Muslims are under pressure. But to endure it; and remain calm and resistant, and also be content with what Allah decides make people spiritually perfect and closer to Allah.
3. There are various sorts of divine tests: Allah tests people with all sorts of problems. These trials will be continued until the real nature of man manifests itself. One should not think that by just a single form of test his reality is shown and then he will be left out of harm’s way. People, during the time of Occultation, are subject to various forms of trials and, as Allah pointed out at the end of the mentioned verse, just patience is the key element to survive. Some of these divine examinations are included in the mentioned verse, but are not limited to them.
4. The verse does not clearly express what the good tidings are about: Allah in the abovementioned verse just tells the Prophet to give glad tidings to the patients and does not specify what they are. The reason behind it is that it would include all sorts of good news and rewards that would be given to man both in this world and in the Hereafter. One of the best examples of these glad tidings in this world is that people should make sure that the promise of Allah about the Last Savior will be fulfilled and the last Imam will appear someday. Indeed, it will be enjoyable for those who have remained firm, steadfast, and patient; and at that time, their difficulties will come to an end.
Surah Hūd, verse 80
Allah Almighty, in Surah Hūd, verse eighty, talks about the prophet Lut when he wished to have enough power and a strong support to refer to,
An explanatory narration:
«عن أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ علیه السلام: «لَا بُدَّ أَنْ يَكُونَ قُدَّامَ الْقَائِمِ سَنَةٌ تَجُوعُ فِيهَا النَّاسُ وَ يُصِيبُهُمْ خَوْفٌ شَدِيدٌ مِنَ الْقَتْلِ وَ نَقْصٌ مِنَ الْأَمْوَالِ وَ الْأَنْفُسِ وَ الثَّمَرَاتِ فَإِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ لَبَيِّنٌ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ لَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الْأَمْوالِ وَ الْأَنْفُسِ وَ الثَّمَراتِ وَ بَشِّرِ الصَّابِرِينَ»[2]
It is narrated from Abū Basīr who narrates from Imam al-Sādiq (the sixth Imam of Shia) to have said, "Inevitably, before the appearance of the Upriser (Imam al-Mahdi) there will be a period during which people will be hungry, deeply fearful of being killed, scared of losing (their) wealth, lives and fruits. This is referred to evidently in the holy Quran.” Then, the Imam recited the abovementioned verse.
Points of consideration:
1. The divine test is unavoidable: Mankind will be certainly exposed to divine examinations. The time of Occultation, when Imam al-Mahdi is hidden, is a time that people face one of those great divine examinations. During this time, People would face all sorts of difficulties like oppression, injustice, fear, loss of lives etc., and still their problems may seem not to be solved. This turmoil is due to their Imam being hidden. Here, people should wait till they pass these tests successfully and try just to do whatever their religion demands.
2. Difficulties lead to perfection: Patience against problems makes man perfect and resistant. By difficulties, the real essence of man manifests itself and man can realize how steadfast he is in his path towards Allah. When man is under the pressure of troubles, he should try his best to resolve them in a legitimate manner, and if the problems would still remain unsolved, he has to keep on bearing patience. The time of Occultation is a time Muslims are under pressure. But to endure it; and remain calm and resistant, and also be content with what Allah decides make people spiritually perfect and closer to Allah.
3. There are various sorts of divine tests: Allah tests people with all sorts of problems. These trials will be continued until the real nature of man manifests itself. One should not think that by just a single form of test his reality is shown and then he will be left out of harm’s way. People, during the time of Occultation, are subject to various forms of trials and, as Allah pointed out at the end of the mentioned verse, just patience is the key element to survive. Some of these divine examinations are included in the mentioned verse, but are not limited to them.
4. The verse does not clearly express what the good tidings are about: Allah in the abovementioned verse just tells the Prophet to give glad tidings to the patients and does not specify what they are. The reason behind it is that it would include all sorts of good news and rewards that would be given to man both in this world and in the Hereafter. One of the best examples of these glad tidings in this world is that people should make sure that the promise of Allah about the Last Savior will be fulfilled and the last Imam will appear someday. Indeed, it will be enjoyable for those who have remained firm, steadfast, and patient; and at that time, their difficulties will come to an end.
Surah Hūd, verse 80
Allah Almighty, in Surah Hūd, verse eighty, talks about the prophet Lut when he wished to have enough power and a strong support to refer to,
﴿قَالَ لَوْ أَنَّ لىِ بِكُمْ قُوَّةً أَوْ ءَاوِى إِلىَ رُكْنٍ شَدِيد﴾
"He said, ‘If only I had the power to deter you or could take refuge in a mighty support.’"
An explanatory narration:
«أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ علیه السلام: «مَا كَانَ يَقُولُ لُوطٌ علیه السلام لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ إِلَّا تَمَنِيّاً لِقُوَّةِ الْقَائِمِ علیه السلام وَ لَا ذَكَرَ إِلَّا شِدَّةَ أَصْحَابِهِ فَإِنَّ الرَّجُلَ مِنْهُمْ يُعْطَى قُوَّةَ أَرْبَعِينَ رَجُلًا وَ إِنَّ قَلْبَهُ لَأَشَدُّ مِنْ زُبَرِ الْحَدِيدِ وَ لَوْ مَرُّوا بِجِبَالِ الْحَدِيدِ لَقَطَعُوهَا لَا يَكُفُّونَ سُيُوفَهُمْ حَتَّى يَرْضَى اللَّهُ عَزَّ وَ جَلَّ»[3]
It is narrated from Abū Basīr narrating from Imam al-Sādiq (the Shia’s sixth Imam) to have said, “The prophet Lut who said ‘‘If only I had the power to deter you or could take refuge to a mighty support’ wished nothing but to have a power like the power of the Upriser and Lūt remembered nothing but the power of the Upriser’s special followers since each of them will have the power equal to forty men and his faith will be stronger than pieces of iron. If they face a mountain made of iron in their way, they will remove it. They won't put their weapons down (and will continuously fight) up until Allah becomes satisfied with them (and allow them to stop).’”
Points of consideration:
1. Having enough power and followers is necessary to implement Islamic laws: Anything that takes place in the universe is a result of a series of natural causes and effects. Hence, if one, even a prophet or an Imam, does not have enough power and followers he cannot accomplish his mission. Imam al-Mahdi also is not an exception. As a result, he will come when he has enough followers and when the world is so prepared to let him accomplish his mission in the best way. This is the reason, or one of the reasons, why his appearance is postponed.
2. The real followers of the Imam: Based on the mentioned narration explaining the verse at hand, the companions of Imam al-Mahdi will be like a fort for others to take refuge. They are strong in their beliefs and possess a kind of physical and spiritual traits that if others refer to them, they will be confident and at ease. During the time of Occultation, those who wish to remain alive till the Imam comes and are hopeful to be accepted by him as his real followers also should be like this – strong in faith and totally reliable when others refer to them. This is one of the most important traits of real Muslims at the time of Occultation.
Surah al-Nūr, verse 55
An explanatory narration:
«أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ علیه السلام: «مَا كَانَ يَقُولُ لُوطٌ علیه السلام لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ إِلَّا تَمَنِيّاً لِقُوَّةِ الْقَائِمِ علیه السلام وَ لَا ذَكَرَ إِلَّا شِدَّةَ أَصْحَابِهِ فَإِنَّ الرَّجُلَ مِنْهُمْ يُعْطَى قُوَّةَ أَرْبَعِينَ رَجُلًا وَ إِنَّ قَلْبَهُ لَأَشَدُّ مِنْ زُبَرِ الْحَدِيدِ وَ لَوْ مَرُّوا بِجِبَالِ الْحَدِيدِ لَقَطَعُوهَا لَا يَكُفُّونَ سُيُوفَهُمْ حَتَّى يَرْضَى اللَّهُ عَزَّ وَ جَلَّ»[3]
It is narrated from Abū Basīr narrating from Imam al-Sādiq (the Shia’s sixth Imam) to have said, “The prophet Lut who said ‘‘If only I had the power to deter you or could take refuge to a mighty support’ wished nothing but to have a power like the power of the Upriser and Lūt remembered nothing but the power of the Upriser’s special followers since each of them will have the power equal to forty men and his faith will be stronger than pieces of iron. If they face a mountain made of iron in their way, they will remove it. They won't put their weapons down (and will continuously fight) up until Allah becomes satisfied with them (and allow them to stop).’”
Points of consideration:
1. Having enough power and followers is necessary to implement Islamic laws: Anything that takes place in the universe is a result of a series of natural causes and effects. Hence, if one, even a prophet or an Imam, does not have enough power and followers he cannot accomplish his mission. Imam al-Mahdi also is not an exception. As a result, he will come when he has enough followers and when the world is so prepared to let him accomplish his mission in the best way. This is the reason, or one of the reasons, why his appearance is postponed.
2. The real followers of the Imam: Based on the mentioned narration explaining the verse at hand, the companions of Imam al-Mahdi will be like a fort for others to take refuge. They are strong in their beliefs and possess a kind of physical and spiritual traits that if others refer to them, they will be confident and at ease. During the time of Occultation, those who wish to remain alive till the Imam comes and are hopeful to be accepted by him as his real followers also should be like this – strong in faith and totally reliable when others refer to them. This is one of the most important traits of real Muslims at the time of Occultation.
Surah al-Nūr, verse 55
Allah in Surah al-Nūr, verse 55 says,
﴿وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكمُ وَ عَمِلُواْ الصَّلِحَتِ لَيَسْتَخْلِفَنَّهُمْ فىِ الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لهَمْ دِينهُمُ الَّذِى ارْتَضىَ لهُمْ وَ لَيُبَدِّلَنهُّم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنىِ لَا يُشْرِكُونَ بىِ شَيْا وَ مَن كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئكَ هُمُ الْفَاسِقُون﴾
﴿وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكمُ وَ عَمِلُواْ الصَّلِحَتِ لَيَسْتَخْلِفَنَّهُمْ فىِ الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لهَمْ دِينهُمُ الَّذِى ارْتَضىَ لهُمْ وَ لَيُبَدِّلَنهُّم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنىِ لَا يُشْرِكُونَ بىِ شَيْا وَ مَن كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئكَ هُمُ الْفَاسِقُون﴾
“Allah has promised those of you who have faith and do righteous deeds that He will surely make them successors on earth, just as He made those who were before them successors, and He will surely establish for them their religion which He has approved for them, and that He will surely change their state to security after their fear, while they worship Me, not ascribing any partners to Me. And after that, the ungrateful are the ones who are the transgressors.”
Two explanatory narrations:
«عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ علیه السلام فِي قَوْلِهِ عَزَّ وَ جَلَّ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا ... قَالَ: «الْقَائِمُ وَ أَصْحَابُهُ»[4]
Abū Basīr narrates from Imam al-Sādiq (the Shia’s sixth Imam) who explains the words of Allah the Exalted, the Glorified, “Allah has promised those of you who have faith…” It refers to the Upriser (Imam al-Mahdi) and his companions.
«عن أبی جعفر علیه السلام: یَمْلِكُ الْقَائِمُ ثَلَاثَمِائَةِ سَنَةٍ وَ يَزْدَادُ تِسْعاً كَمَا لَبِثَ أَهْلُ الْكَهْفِ فِي كَهْفِهِمْ يَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً فَيَفْتَحُ اللَّهُ لَهُ شَرْقَ الْأَرْضِ وَ غَرْبَهَا...».[5]
It is narrated from Imam al-Bāqir (the Shia’s fifth Imam) to have said, “al-Qā’im (Imam al-Mahdi) will own the leadership of the earth and will rule over it for 309 years as long as the Companions of the Cave stayed in their cave. He will make the world full of justice as it had been full of injustice. Allah will help him gain victory over the East and the West of the world…”
Points for consideration:
1. Islam will be the only religion of the world: As Allah promises, Islam will be the only religion to be practiced in the whole world and this will be when Imam al-Mahdi appears. At that time Islam, which is the only accepted religion by Allah, will gain victory over other religions. Therefore, the future is for the benefit of Muslims and to the detriment of the unbelievers.
2. The importance of faith and good action: Allah in this verse gives glad tidings to those who possess two major spiritual qualifications: faith and righteous deeds. People who possess both of these traits are those who under the supervision of Imam al-Mahdi will rule over the earth, practice the religion of Allah, and implement justice and promote piety throughout the globe. As a result, even those who possess only one of these two traits are not recipients of these glad tidings.
1. Religion is not separated from polity: As this verse says, religion and polity are coupled with each other. This is why Allah firstly refers to the polity which is the base for establishing an Islamic government and says, “He will surely make them successors on earth (and rule over it).” Then, refers to the religion and says, “And (then,) He will surely establish for them their religion which He has approved for them.” Religion, in order to be saved and be practiced, is in dire need of an Islamic government. On the other hand, polity or government is needed for the religion to be supported. Imam al-Mahdi will establish such a government to lay the ground for the implementation of Allah’s religion.
2. Those who are with Allah will succeed: It is Allah’s will to make those who are with Him victorious. Allah acted the same regarding those who were before us as He says, “Just as He made those who were before them successors” and will do it again in the future as He says, “Allah has promised those of you who have faith and do righteous deeds that He will surely make them successors on earth.” Although such will of Allah was practiced partially in the past, it will be practiced fully in the future when Imam al-Mahdi appears.
3. The world will enjoy security: When the Imam comes, the world will face the real meaning of security, peace, and tranquility. Also, those who are with Allah will never be fearful of the usurpation of rights, oppression, and suppression. Islam, which is the religion of Allah and suites the best with the way mankind is created and with what people really need in their physical and spiritual life, will be fully practiced and all people will have the fortune to live at ease.
Surah al-Anbiyā', verse 105
Allah in Surah al-Anbiyā', verse 105 says,
Two explanatory narrations:
«عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ علیه السلام فِي قَوْلِهِ عَزَّ وَ جَلَّ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا ... قَالَ: «الْقَائِمُ وَ أَصْحَابُهُ»[4]
Abū Basīr narrates from Imam al-Sādiq (the Shia’s sixth Imam) who explains the words of Allah the Exalted, the Glorified, “Allah has promised those of you who have faith…” It refers to the Upriser (Imam al-Mahdi) and his companions.
«عن أبی جعفر علیه السلام: یَمْلِكُ الْقَائِمُ ثَلَاثَمِائَةِ سَنَةٍ وَ يَزْدَادُ تِسْعاً كَمَا لَبِثَ أَهْلُ الْكَهْفِ فِي كَهْفِهِمْ يَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً فَيَفْتَحُ اللَّهُ لَهُ شَرْقَ الْأَرْضِ وَ غَرْبَهَا...».[5]
It is narrated from Imam al-Bāqir (the Shia’s fifth Imam) to have said, “al-Qā’im (Imam al-Mahdi) will own the leadership of the earth and will rule over it for 309 years as long as the Companions of the Cave stayed in their cave. He will make the world full of justice as it had been full of injustice. Allah will help him gain victory over the East and the West of the world…”
Points for consideration:
1. Islam will be the only religion of the world: As Allah promises, Islam will be the only religion to be practiced in the whole world and this will be when Imam al-Mahdi appears. At that time Islam, which is the only accepted religion by Allah, will gain victory over other religions. Therefore, the future is for the benefit of Muslims and to the detriment of the unbelievers.
2. The importance of faith and good action: Allah in this verse gives glad tidings to those who possess two major spiritual qualifications: faith and righteous deeds. People who possess both of these traits are those who under the supervision of Imam al-Mahdi will rule over the earth, practice the religion of Allah, and implement justice and promote piety throughout the globe. As a result, even those who possess only one of these two traits are not recipients of these glad tidings.
1. Religion is not separated from polity: As this verse says, religion and polity are coupled with each other. This is why Allah firstly refers to the polity which is the base for establishing an Islamic government and says, “He will surely make them successors on earth (and rule over it).” Then, refers to the religion and says, “And (then,) He will surely establish for them their religion which He has approved for them.” Religion, in order to be saved and be practiced, is in dire need of an Islamic government. On the other hand, polity or government is needed for the religion to be supported. Imam al-Mahdi will establish such a government to lay the ground for the implementation of Allah’s religion.
2. Those who are with Allah will succeed: It is Allah’s will to make those who are with Him victorious. Allah acted the same regarding those who were before us as He says, “Just as He made those who were before them successors” and will do it again in the future as He says, “Allah has promised those of you who have faith and do righteous deeds that He will surely make them successors on earth.” Although such will of Allah was practiced partially in the past, it will be practiced fully in the future when Imam al-Mahdi appears.
3. The world will enjoy security: When the Imam comes, the world will face the real meaning of security, peace, and tranquility. Also, those who are with Allah will never be fearful of the usurpation of rights, oppression, and suppression. Islam, which is the religion of Allah and suites the best with the way mankind is created and with what people really need in their physical and spiritual life, will be fully practiced and all people will have the fortune to live at ease.
Surah al-Anbiyā', verse 105
Allah in Surah al-Anbiyā', verse 105 says,
﴿وَ لَقَدْ كَتَبْنَا فىِ الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِىَ الصَّلِحُون﴾
"Certainly, We wrote in the Psalms, after the Reminder (the Torah), ’Indeed My righteous servants shall inherit the earth’".
An explanatory narration:
Imam al-Bāqir (the fifth Imam of Shia) says,
«و قوله تعالی: ...اَنَّ الاَرضَ يَرِثُها عِبادِى الصالِحُونَ، قالَ علیه السلام: «اَلْقائِمُ وَ اَصحَابُه»[6]
"The words of Allah the Exalted, "My righteous servants” refers to the Upriser (Imam al-Mahdi) and his companions".
Points of consideration:
1. The righteous will rule over the earth: It is the will of Allah to appoint the righteous as inheritors on the earth and to choose them as the rulers on it. Allah created mankind to recognize Him and to worship Him and will never end the world while oppression and ignorance are widespread and His main goal of creation is ignored. When Imam al-Mahdi appears, this divine promise comes into reality by him. The Imam and his followers are those who are referred to in this verse.
2. Allah has emphasized His promise: Allah promises the righteous to rule on the earth and since it is a very important promise, He has put emphasis on it so that He pointed to it in the Torah, the Psalms, and the Quran, denoting that all nations had to recognize this point and should have tried to be pious and righteous and also hopeful.
3. The two major traits of those who will inherit the earth: The mentioned promise in the verse is for those who are both servants of Allah and the doer of good deeds. To believe in Allah and to feel humble in front of Him is not enough; rather, one has to couple it with good actions. These good actions are prescribed by Allah in the Islamic religion. On the other hand, good actions without a real belief in Allah is useless. One who does some sorts of good actions, but never does them for the sake of Allah, he, of course, has no other way but to practice them for the sake of Satan or his carnal desires. Consequently, all of his good actions are of no benefit to him.
4. Polity is not separated from religion: Allah clearly says that His righteous servants will inherit the earth and rule on it. To rule means to establish a government which is inferred to as polity. Moreover, since this job is given to the righteous servants of Allah it means that only such people who are religious and God-fearing will govern the earth and will be chosen as politicians. This is why we believe that politics is not separated from religion.
Surah Fussilat, verse 53
Allah says in Surah Fussilat, verse 53,
An explanatory narration:
Imam al-Bāqir (the fifth Imam of Shia) says,
«و قوله تعالی: ...اَنَّ الاَرضَ يَرِثُها عِبادِى الصالِحُونَ، قالَ علیه السلام: «اَلْقائِمُ وَ اَصحَابُه»[6]
"The words of Allah the Exalted, "My righteous servants” refers to the Upriser (Imam al-Mahdi) and his companions".
Points of consideration:
1. The righteous will rule over the earth: It is the will of Allah to appoint the righteous as inheritors on the earth and to choose them as the rulers on it. Allah created mankind to recognize Him and to worship Him and will never end the world while oppression and ignorance are widespread and His main goal of creation is ignored. When Imam al-Mahdi appears, this divine promise comes into reality by him. The Imam and his followers are those who are referred to in this verse.
2. Allah has emphasized His promise: Allah promises the righteous to rule on the earth and since it is a very important promise, He has put emphasis on it so that He pointed to it in the Torah, the Psalms, and the Quran, denoting that all nations had to recognize this point and should have tried to be pious and righteous and also hopeful.
3. The two major traits of those who will inherit the earth: The mentioned promise in the verse is for those who are both servants of Allah and the doer of good deeds. To believe in Allah and to feel humble in front of Him is not enough; rather, one has to couple it with good actions. These good actions are prescribed by Allah in the Islamic religion. On the other hand, good actions without a real belief in Allah is useless. One who does some sorts of good actions, but never does them for the sake of Allah, he, of course, has no other way but to practice them for the sake of Satan or his carnal desires. Consequently, all of his good actions are of no benefit to him.
4. Polity is not separated from religion: Allah clearly says that His righteous servants will inherit the earth and rule on it. To rule means to establish a government which is inferred to as polity. Moreover, since this job is given to the righteous servants of Allah it means that only such people who are religious and God-fearing will govern the earth and will be chosen as politicians. This is why we believe that politics is not separated from religion.
Surah Fussilat, verse 53
Allah says in Surah Fussilat, verse 53,
﴿سَنُرِيهِمْ ءَايَاتِنَا فىِ الآفَاقِ وَ فىِ أَنفُسِهِمْ حَتىَ يَتَبَيَّنَ لَهُمْ أَنَّهُ الحَقُّ ...﴾
“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth…”
An explanatory narration:
«عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ علیه السلام قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ... حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ قَالَ: «خُرُوجُ الْقَائِمِ هُوَ الْحَقُّ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ يَرَاهُ الْخَلْقُ لَا بُدَّ مِنْه»[7]
Abū Basīr says, “I asked Imam al-Sādiq (the sixth Imam of Shia) about the meaning of the truth where Allah says ‘Until it becomes clear to them that it is the truth’ and the Imam replied, ‘It Points for consideration to the appearance of our Qā’im (the twelfth Imam). This is a truth from Allah and people will witness it and this event has to take place.’”
Here we have to add that although the truth in the verse means Allah and the verse states that Allah will show as many wonders to people in the universe and in their body to prove to them that Allah exists, the verse can have other meaning as well that refers to its deeper layer. The abovementioned tradition points for consideration to one of these meanings that are not in contradiction with the apparent meaning of the verse since the truth can have many instances.
Points for consideration:
1. There are inner and outer proofs for the appearance of the Imam: Based on this verse, Allah shows people some signs in regard to the truth that is the appearance of His appointee– the 12th Imam. Some of these signs are in the universe and outside of the physical body of people and some of them are within their own body.
Some of the signs in the universe are the wonders that are created by Allah e.g. different flavors, colors, the sun, the earth, the cosmos, and many other things. Of course, Allah has not created them in vain. As a result, if the oppressor had a continuous chance to oppress and do injustice on the earth and then the world would come to an end with no global justice, then all of these wonderful creations would be in vain and meaningless. It would be like a man who cooks many delicious foods and prepares various kinds of beverages and different kinds of fruits and then lets some mice and cats enter to waste them, kill each other and then get out. The truth is that Allah created these wonders to be recognized and worshipped, therefore, He will never end the world while there are many people who do not want to recognize Him. As a result, when people look at this orderly designed universe, they will realize that the world had to end up with peace, piety, and justice. This desire will be achieved when the truth from Allah, that is the 12th Imam, appears.
Another kind of divine proof is the inner one. All people, based on their instinct, have an inclination towards peace and tranquility. Even those who oppress do it since they want to gain power and make the world a peaceful place for themselves. It can be inferred that it is in contradiction to the wisdom of Allah to create an instinct in the creature but, then He does not give it what it needs. This would be like the creation of thirst while there is no water to drink. Therefore, the creation of this instinct that is within us is a desire that Allah will satisfy it fully on the earth and it will be done when the Imam comes.
2. The truth will never be forgotten: The passage of time will never make a truth that is from Allah to be left neglected. As much as some people try to ignore it and force others not to remember it, Allah Who has power over all people will make His truth revealed. Therefore, those who oppress and usurp other’s rights will certainly be defeated someday and it is when the Last Savior uprises.
Surah al-’Isrā’, verse 71
Allah in Surah al-’Isrā’, verse 71 says something that implies there should be a person as Imam in every period of time,
An explanatory narration:
«عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ علیه السلام قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ... حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ قَالَ: «خُرُوجُ الْقَائِمِ هُوَ الْحَقُّ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ يَرَاهُ الْخَلْقُ لَا بُدَّ مِنْه»[7]
Abū Basīr says, “I asked Imam al-Sādiq (the sixth Imam of Shia) about the meaning of the truth where Allah says ‘Until it becomes clear to them that it is the truth’ and the Imam replied, ‘It Points for consideration to the appearance of our Qā’im (the twelfth Imam). This is a truth from Allah and people will witness it and this event has to take place.’”
Here we have to add that although the truth in the verse means Allah and the verse states that Allah will show as many wonders to people in the universe and in their body to prove to them that Allah exists, the verse can have other meaning as well that refers to its deeper layer. The abovementioned tradition points for consideration to one of these meanings that are not in contradiction with the apparent meaning of the verse since the truth can have many instances.
Points for consideration:
1. There are inner and outer proofs for the appearance of the Imam: Based on this verse, Allah shows people some signs in regard to the truth that is the appearance of His appointee– the 12th Imam. Some of these signs are in the universe and outside of the physical body of people and some of them are within their own body.
Some of the signs in the universe are the wonders that are created by Allah e.g. different flavors, colors, the sun, the earth, the cosmos, and many other things. Of course, Allah has not created them in vain. As a result, if the oppressor had a continuous chance to oppress and do injustice on the earth and then the world would come to an end with no global justice, then all of these wonderful creations would be in vain and meaningless. It would be like a man who cooks many delicious foods and prepares various kinds of beverages and different kinds of fruits and then lets some mice and cats enter to waste them, kill each other and then get out. The truth is that Allah created these wonders to be recognized and worshipped, therefore, He will never end the world while there are many people who do not want to recognize Him. As a result, when people look at this orderly designed universe, they will realize that the world had to end up with peace, piety, and justice. This desire will be achieved when the truth from Allah, that is the 12th Imam, appears.
Another kind of divine proof is the inner one. All people, based on their instinct, have an inclination towards peace and tranquility. Even those who oppress do it since they want to gain power and make the world a peaceful place for themselves. It can be inferred that it is in contradiction to the wisdom of Allah to create an instinct in the creature but, then He does not give it what it needs. This would be like the creation of thirst while there is no water to drink. Therefore, the creation of this instinct that is within us is a desire that Allah will satisfy it fully on the earth and it will be done when the Imam comes.
2. The truth will never be forgotten: The passage of time will never make a truth that is from Allah to be left neglected. As much as some people try to ignore it and force others not to remember it, Allah Who has power over all people will make His truth revealed. Therefore, those who oppress and usurp other’s rights will certainly be defeated someday and it is when the Last Savior uprises.
Surah al-’Isrā’, verse 71
Allah in Surah al-’Isrā’, verse 71 says something that implies there should be a person as Imam in every period of time,
﴿يَوْمَ نَدْعُواْ كُلَّ أُنَاسِ بِإِمَامِهِمْ فَمَنْ أُوتِىَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَئكَ يَقْرَءُونَ كِتَابَهُمْ وَ لَا يُظْلَمُونَ فَتِيلا﴾
“[Mention, O Muhammad], the Day We will call forth every people with their Imam. Then whoever is given his record in his right hand - those will read their records, and the slightest injustice will not be done to them, [even] as much as a thread [inside the date seed].”
The word Imam in this verse may refer to two entities:
One is the infallible Imams and as a result, the verse means that in the Day of Judgment, every nation will be congregated with their Imam. Therefore, every man should recognize the Imam of his time that just by this way he will reach salvation and his record will be given in his right hand; otherwise, his Imam will witness against him and his record will be given to his left hand.
The second possibility is that the word Imam means someone whom humans follow regardless of the fact that the one who is followed is a good man or a bad one. Therefore, those who follow someone like an oppressive ruler will be resurrected with him as their Imam and since their records will not be given to their right hand, they will face punishment. Some people may also follow a good man (an infallible Imam or another good man) and they will be resurrected with him.
However, both of the two mentioned meanings can be intended by the verse at hand.
Two explanatory narrations:
«الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ علیه السلام عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَقَالَ: «يَا فُضَيْلُ اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَ إِمَامَكَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ وَ مَنْ عَرَفَ إِمَامَهُ ثُمَّ مَاتَ قَبْلَ أَنْ يَقُومَ صَاحِبُ هَذَا الْأَمْرِ كَانَ بِمَنْزِلَةِ مَنْ كَانَ قَاعِداً فِي عَسْكَرِهِ لَا بَلْ بِمَنْزِلَةِ مَنْ قَعَدَ تَحْتَ لِوَائِهِ»[8]
Fudayl bin Yasār says, “I asked Imam al-Sādiq (the Shia’s sixth Imam) about the words of Allah the Exalted, the Glorified saying “the Day We will call forth every people with their Imam”. The Imam al-Sādiq replied, ‘O Fudayl! You should recognize your Imam. As a matter of fact, if you know your Imam (and you live in the time of Occultation) it will not be important whether the advent of the Imam takes place sooner or later. Everybody who knows his Imam and dies before the advent of the last Imam (the 12th Imam) will be like one who will be present in the Imam’s army and even higher, he will be like one who is under his flag (and will be so close to him).’”
This narration is based on the first meaning of the verse (as explained above). For the second possibility, there is also another narration saying that a man named Bishr bin Ghālib asks Imam al-Hussain (the Shia’s third Imam) and says:
«يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ قَالَ علیه السلام: «إِمَامٌ دَعَا إِلَى هُدًى فَأَجَابُوهُ إِلَيْهِ وَ إِمَامٌ دَعَا إِلَى ضَلَالَةٍ فَأَجَابُوهُ إِلَيْهَا هَؤُلَاءِ فِي الْجَنَّةِ وَ هَؤُلَاءِ فِي النَّارِ»[9]
“O the son of the Prophet! Tell me about the words of Allah the Exalted, the Glorified, ‘The Day We will call forth every people with their Imam.’ and the Imam replied, ‘An Imam invites people to guidance and some people accept his invitation and an Imam may invite others to misguidance and some people may accept it from him. The first group will go to heaven and the second one will be sent to hell.’”
Based on this verse, those who want to reach heaven should follow a good leader, the best example of which is an infallible Imam.
Points for consideration:
1. The word “Imam” that is singular contains a special meaning: The word Imam in the verse and the mentioned narration is used singularly. It tells us that although one has to recognize all of the twelve Imams, to know the Imam of the age enjoys a special importance and one has to know him and obey him. It requires that man should match his actions with the guidance of the Imam of his time and that he will be resurrected with his Imam and the Imam will bring testimony to what people of his nation did.
2. The importance of divine leadership in Islam: To believe in Imam is not a subsidiary issue. It is so important that as soon as people are resurrected on the Day of Judgment they will be gathered around their Imam. One who does not recognize his Imam, cannot adapt his belief and actions with him and it means that his action is not acceptable to Allah. The issue of Imamate is so important that is not limited to this world – it will also be continued in the next world.
3. To choose an Imam is unavoidable: One has to choose someone as his Imam and it is impossible for one to be resurrected with no Imam. Those who choose the leadership of a divine Imam act according to his guidelines, but sometimes one chooses an inappropriate man as his Imam like those who follow their oppressive rulers or ungodly people.
Surah al-Qasas, verse 5
Allah in the fifth verse of Surah al-Qasas says,
The word Imam in this verse may refer to two entities:
One is the infallible Imams and as a result, the verse means that in the Day of Judgment, every nation will be congregated with their Imam. Therefore, every man should recognize the Imam of his time that just by this way he will reach salvation and his record will be given in his right hand; otherwise, his Imam will witness against him and his record will be given to his left hand.
The second possibility is that the word Imam means someone whom humans follow regardless of the fact that the one who is followed is a good man or a bad one. Therefore, those who follow someone like an oppressive ruler will be resurrected with him as their Imam and since their records will not be given to their right hand, they will face punishment. Some people may also follow a good man (an infallible Imam or another good man) and they will be resurrected with him.
However, both of the two mentioned meanings can be intended by the verse at hand.
Two explanatory narrations:
«الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ علیه السلام عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَقَالَ: «يَا فُضَيْلُ اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَ إِمَامَكَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ وَ مَنْ عَرَفَ إِمَامَهُ ثُمَّ مَاتَ قَبْلَ أَنْ يَقُومَ صَاحِبُ هَذَا الْأَمْرِ كَانَ بِمَنْزِلَةِ مَنْ كَانَ قَاعِداً فِي عَسْكَرِهِ لَا بَلْ بِمَنْزِلَةِ مَنْ قَعَدَ تَحْتَ لِوَائِهِ»[8]
Fudayl bin Yasār says, “I asked Imam al-Sādiq (the Shia’s sixth Imam) about the words of Allah the Exalted, the Glorified saying “the Day We will call forth every people with their Imam”. The Imam al-Sādiq replied, ‘O Fudayl! You should recognize your Imam. As a matter of fact, if you know your Imam (and you live in the time of Occultation) it will not be important whether the advent of the Imam takes place sooner or later. Everybody who knows his Imam and dies before the advent of the last Imam (the 12th Imam) will be like one who will be present in the Imam’s army and even higher, he will be like one who is under his flag (and will be so close to him).’”
This narration is based on the first meaning of the verse (as explained above). For the second possibility, there is also another narration saying that a man named Bishr bin Ghālib asks Imam al-Hussain (the Shia’s third Imam) and says:
«يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ قَالَ علیه السلام: «إِمَامٌ دَعَا إِلَى هُدًى فَأَجَابُوهُ إِلَيْهِ وَ إِمَامٌ دَعَا إِلَى ضَلَالَةٍ فَأَجَابُوهُ إِلَيْهَا هَؤُلَاءِ فِي الْجَنَّةِ وَ هَؤُلَاءِ فِي النَّارِ»[9]
“O the son of the Prophet! Tell me about the words of Allah the Exalted, the Glorified, ‘The Day We will call forth every people with their Imam.’ and the Imam replied, ‘An Imam invites people to guidance and some people accept his invitation and an Imam may invite others to misguidance and some people may accept it from him. The first group will go to heaven and the second one will be sent to hell.’”
Based on this verse, those who want to reach heaven should follow a good leader, the best example of which is an infallible Imam.
Points for consideration:
1. The word “Imam” that is singular contains a special meaning: The word Imam in the verse and the mentioned narration is used singularly. It tells us that although one has to recognize all of the twelve Imams, to know the Imam of the age enjoys a special importance and one has to know him and obey him. It requires that man should match his actions with the guidance of the Imam of his time and that he will be resurrected with his Imam and the Imam will bring testimony to what people of his nation did.
2. The importance of divine leadership in Islam: To believe in Imam is not a subsidiary issue. It is so important that as soon as people are resurrected on the Day of Judgment they will be gathered around their Imam. One who does not recognize his Imam, cannot adapt his belief and actions with him and it means that his action is not acceptable to Allah. The issue of Imamate is so important that is not limited to this world – it will also be continued in the next world.
3. To choose an Imam is unavoidable: One has to choose someone as his Imam and it is impossible for one to be resurrected with no Imam. Those who choose the leadership of a divine Imam act according to his guidelines, but sometimes one chooses an inappropriate man as his Imam like those who follow their oppressive rulers or ungodly people.
Surah al-Qasas, verse 5
Allah in the fifth verse of Surah al-Qasas says,
﴿وَ نُرِيدُ أَن نَّمُنَّ عَلىَ الَّذِينَ اسْتُضْعِفُواْ فىِ الْأَرْضِ وَ نجعَلَهُمْ أَئمَّةً وَ نجعَلَهُمُ الْوَارِثِين﴾
"And We will bestow favor on those who were abased in the land, and to make them imams, and to make them the heirs (of the powers on the earth)"
Two explanatory narrations:
«عَنْ عَلِيٍّ علیه السلام فِي قَوْلِهِ تَعَالَى وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ قَالَ: «هُمْ آلُ مُحَمَّدٍ يَبْعَثُ اللَّهُ مَهْدِيَّهُمْ بَعْدَ جَهْدِهِمْ فَيُعِزُّهُمْ وَ يُذِلُّ عَدُوَّهُمْ»[10]
Imam ‘Ali (the Shia’s first Imam) says about the verse at hand, "They are Muhammad's household. Allah will delegate their al-Mahdi after they have been suppressed and will exalt them and make their enemies abased."
This narration explains the term “To those who were abased in the land” as the Household of the Prophet who are the infallible Imams since their rights were usurped and Allah promises to help them regain their rights. This verse, however, has a general meaning and includes all of those who are abased by oppressors, and the mentioned narration just points to the best example of it.
Sheikh al-Sadūq in his book Kamāl al-Dīn relates narrations about Imam al-Mahdi's birth. Based on one of these narrations, when Imam al-Mahdi was born he first confessed to the unity of Allah, then to the prophethood of the Prophet, and to the divine guardianship of the Imams and finally recited the verse at hand.[11]
Points for consideration:
1. A promise from Allah: Allah has decreed to support the oppressed and the downtrodden people and to help them establish a universal government. This promise will be realized by the hands of Imam al-Mahdi and his companions and they are those who will uproot oppression and darkness.
2. Religiously efficient people have been usually suppressed by the tyrants: Throughout history, tyrant dictators used to disregard efficient individuals and do not let their talents flourish. Powerful oppressors have always used to abase the believers, impose sanctions on them, destroy them, and reject their ideas. But in Imam al-Mahdi's government, morality and science will bloom and those who practice them will gain fame. Imam al-Mahdi will spread justice, so everyone who treads on the right path will have the opportunities to be improved and to attain great positions.
3. Imamate is a special blessing from Allah: Imamate, similar to prophethood, is a special bounty from Allah to people since it makes those who are pious and efficient, but remained downtrodden, utilize their abilities and rise. It also helps people reach the eternal salvation. This is why Allah wants people to remember this blessing of His just as the same as prophethood. Allah says about prophethood,
﴿لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا من أنفسهم...﴾ [12]
"Allah certainly favored the faithful when He raised among them a Messenger from among themselves…". By this verse, Allah wants His servants to remember Him because He raised a prophet among them and in the verse at hand, speaks of the Imamate, "And We willed to show favor to those who were abased on the earth…" This divine promise will be realized by the uprising of Imam Al-Mahdi. It shows that both the prophethood and Imamate are so great blessings that Allah wants us to remember Him for them. In both of the two mentioned verses, the Arabic word “manna” or “namonno” is used that is stemmed from “al-minnah” which refers to a great blessing one bestows upon others. Therefore, Allah wants to tell us that upon these two favors we must be grateful to Him. In the Quran, this term is not seen concerning other blessings of Allah.
Surah al-Baqarah, verse 148
Allah says in Surah al-Baqarah verse 148,
Two explanatory narrations:
«عَنْ عَلِيٍّ علیه السلام فِي قَوْلِهِ تَعَالَى وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ قَالَ: «هُمْ آلُ مُحَمَّدٍ يَبْعَثُ اللَّهُ مَهْدِيَّهُمْ بَعْدَ جَهْدِهِمْ فَيُعِزُّهُمْ وَ يُذِلُّ عَدُوَّهُمْ»[10]
Imam ‘Ali (the Shia’s first Imam) says about the verse at hand, "They are Muhammad's household. Allah will delegate their al-Mahdi after they have been suppressed and will exalt them and make their enemies abased."
This narration explains the term “To those who were abased in the land” as the Household of the Prophet who are the infallible Imams since their rights were usurped and Allah promises to help them regain their rights. This verse, however, has a general meaning and includes all of those who are abased by oppressors, and the mentioned narration just points to the best example of it.
Sheikh al-Sadūq in his book Kamāl al-Dīn relates narrations about Imam al-Mahdi's birth. Based on one of these narrations, when Imam al-Mahdi was born he first confessed to the unity of Allah, then to the prophethood of the Prophet, and to the divine guardianship of the Imams and finally recited the verse at hand.[11]
Points for consideration:
1. A promise from Allah: Allah has decreed to support the oppressed and the downtrodden people and to help them establish a universal government. This promise will be realized by the hands of Imam al-Mahdi and his companions and they are those who will uproot oppression and darkness.
2. Religiously efficient people have been usually suppressed by the tyrants: Throughout history, tyrant dictators used to disregard efficient individuals and do not let their talents flourish. Powerful oppressors have always used to abase the believers, impose sanctions on them, destroy them, and reject their ideas. But in Imam al-Mahdi's government, morality and science will bloom and those who practice them will gain fame. Imam al-Mahdi will spread justice, so everyone who treads on the right path will have the opportunities to be improved and to attain great positions.
3. Imamate is a special blessing from Allah: Imamate, similar to prophethood, is a special bounty from Allah to people since it makes those who are pious and efficient, but remained downtrodden, utilize their abilities and rise. It also helps people reach the eternal salvation. This is why Allah wants people to remember this blessing of His just as the same as prophethood. Allah says about prophethood,
﴿لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا من أنفسهم...﴾ [12]
"Allah certainly favored the faithful when He raised among them a Messenger from among themselves…". By this verse, Allah wants His servants to remember Him because He raised a prophet among them and in the verse at hand, speaks of the Imamate, "And We willed to show favor to those who were abased on the earth…" This divine promise will be realized by the uprising of Imam Al-Mahdi. It shows that both the prophethood and Imamate are so great blessings that Allah wants us to remember Him for them. In both of the two mentioned verses, the Arabic word “manna” or “namonno” is used that is stemmed from “al-minnah” which refers to a great blessing one bestows upon others. Therefore, Allah wants to tell us that upon these two favors we must be grateful to Him. In the Quran, this term is not seen concerning other blessings of Allah.
Surah al-Baqarah, verse 148
Allah says in Surah al-Baqarah verse 148,
﴿وَ لِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيها فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَميعاً إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَديرٌ﴾
"And for every nation, there is a Qiblah (direction of prayer) prescribed by Allah and to which they turn their faces. Hence, try to be ahead of others in good deeds. Wheresoever you may be, Allah will bring you together [on the Day of Resurrection]. Truly, Allah is Powerful over all things".
An explanatory narration:
«عَنْ أَبِي جَعْفَرٍ علیه السلام فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً قَالَ: «الْخَيْرَاتُ الْوَلَايَةُ وَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً يَعْنِي أَصْحَابَ الْقَائِمِ الثَّلَاثَمِائَةِ وَ الْبِضْعَةَ عَشَرَ رَجُلًا قَالَ وَ هُمْ وَ اللَّهِ الْأُمَّةُ الْمَعْدُودَةُ قَالَ يَجْتَمِعُونَ وَ اللَّهِ فِي سَاعَةٍ وَاحِدَةٍ قَزَعٌ كَقَزَعِ الْخَرِيفِ»[13]
It is narrated from Imam al-Bāqir (the fifth Imam of Shia) to have said about this verse, “Good deeds (that people are ordered to try to be ahead of others in doing them) means to accept the guardianship (of the Household of the Prophet) and 'Wheresoever you may be, Allah will bring you together' refers to Imam al-Mahdi's companions who will be about 313 individuals.” Then Imam al-Bāqir continues, “I swear to Allah that all of them will come together in a short fraction of time similar to clouds in fall that are brought together by a storm (quickly).”
Points for consideration:
1. Every nation has a leader: During the history of mankind, every nation has had a leader. This is the meaning of the verse where Allah says "And for every nation, there is a Qiblah (direction of prayer) prescribed by Allah.” The direction of prayer is interpreted as a divine leader as well. The Prophet Muhammad was the leader of the Islamic nation and after him, the Islamic nation was led by the twelve succeeding Imams, and Imam al-Mahdi is the last one.
2. An Imam should be chosen by Allah: Imamate should be just decided by Allah because Allah says that the direction of prayer (that refers to the Imam) is prescribed by Him. So, Imam al-Mahdi is a divine leader who is chosen by Allah.
3. Take the lead in good deeds: Allah commands the believers to take the lead in good deeds and the abovementioned narration says that to follow the Imams and to accept their guardianship is the best form of good deeds. It means that one has to focus his attention on spirituality and that this goal cannot be gained but by knowing the Imam of the time and by referring to him.
4. The companions of Imam al-Mahdi think just about their duties: When a person decides to do a good action, he should not limit himself to a specific place or a specific time. In doing good actions one has to try to take precedence over others and do not consider any limits for what he wants to do. In the Occultation era, a real follower of the Imam pays attention to this point and tries to follow the Imam in any possible ways and also attempts to be ahead of others in doing this.
5. At any time, Imam al-Mahdi has some companions: Just as doing good deeds is not limited to a specific time and should be practiced at all times, people who follow the Imam can be regarded as his companion in every time. It means that to be a companion of the Imam is not limited to the time of his advent.
6. Allah promises to bring the companions of the Imam together: According to the abovementioned narration, the word "you" in "Wheresoever you may be, Allah will bring you together" refers to Imam al-Mahdi's companions who are outspread on the earth and Allah promises to put them together when the Imam comes in order to help the Imam.
Surah Luqmān, verse 20
An explanatory narration:
«عَنْ أَبِي جَعْفَرٍ علیه السلام فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً قَالَ: «الْخَيْرَاتُ الْوَلَايَةُ وَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً يَعْنِي أَصْحَابَ الْقَائِمِ الثَّلَاثَمِائَةِ وَ الْبِضْعَةَ عَشَرَ رَجُلًا قَالَ وَ هُمْ وَ اللَّهِ الْأُمَّةُ الْمَعْدُودَةُ قَالَ يَجْتَمِعُونَ وَ اللَّهِ فِي سَاعَةٍ وَاحِدَةٍ قَزَعٌ كَقَزَعِ الْخَرِيفِ»[13]
It is narrated from Imam al-Bāqir (the fifth Imam of Shia) to have said about this verse, “Good deeds (that people are ordered to try to be ahead of others in doing them) means to accept the guardianship (of the Household of the Prophet) and 'Wheresoever you may be, Allah will bring you together' refers to Imam al-Mahdi's companions who will be about 313 individuals.” Then Imam al-Bāqir continues, “I swear to Allah that all of them will come together in a short fraction of time similar to clouds in fall that are brought together by a storm (quickly).”
Points for consideration:
1. Every nation has a leader: During the history of mankind, every nation has had a leader. This is the meaning of the verse where Allah says "And for every nation, there is a Qiblah (direction of prayer) prescribed by Allah.” The direction of prayer is interpreted as a divine leader as well. The Prophet Muhammad was the leader of the Islamic nation and after him, the Islamic nation was led by the twelve succeeding Imams, and Imam al-Mahdi is the last one.
2. An Imam should be chosen by Allah: Imamate should be just decided by Allah because Allah says that the direction of prayer (that refers to the Imam) is prescribed by Him. So, Imam al-Mahdi is a divine leader who is chosen by Allah.
3. Take the lead in good deeds: Allah commands the believers to take the lead in good deeds and the abovementioned narration says that to follow the Imams and to accept their guardianship is the best form of good deeds. It means that one has to focus his attention on spirituality and that this goal cannot be gained but by knowing the Imam of the time and by referring to him.
4. The companions of Imam al-Mahdi think just about their duties: When a person decides to do a good action, he should not limit himself to a specific place or a specific time. In doing good actions one has to try to take precedence over others and do not consider any limits for what he wants to do. In the Occultation era, a real follower of the Imam pays attention to this point and tries to follow the Imam in any possible ways and also attempts to be ahead of others in doing this.
5. At any time, Imam al-Mahdi has some companions: Just as doing good deeds is not limited to a specific time and should be practiced at all times, people who follow the Imam can be regarded as his companion in every time. It means that to be a companion of the Imam is not limited to the time of his advent.
6. Allah promises to bring the companions of the Imam together: According to the abovementioned narration, the word "you" in "Wheresoever you may be, Allah will bring you together" refers to Imam al-Mahdi's companions who are outspread on the earth and Allah promises to put them together when the Imam comes in order to help the Imam.
Surah Luqmān, verse 20
Allah in the 20th verse of Surah Luqmān expresses,
﴿أَلَمْ تَرَوْاْ أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فىِ السَّمَاوَاتِ وَ مَا فىِ الْأَرْضِ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَ بَاطِنَةً وَ مِنَ النَّاسِ مَن يُجَادِلُ فىِ اللَّهِ بِغَيرِ عِلْمٍ وَ لَا هُدًى وَ لَا كِتَابٍ مُّنِير﴾
﴿أَلَمْ تَرَوْاْ أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فىِ السَّمَاوَاتِ وَ مَا فىِ الْأَرْضِ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَ بَاطِنَةً وَ مِنَ النَّاسِ مَن يُجَادِلُ فىِ اللَّهِ بِغَيرِ عِلْمٍ وَ لَا هُدًى وَ لَا كِتَابٍ مُّنِير﴾
"Do you not see that Allah has subjugated to you whatever there is in the heavens and whatever there is in the earth and He has showered upon you His blessings, the outward and the inward? Yet among the people are those who dispute concerning Allah without any knowledge or guidance or an illuminating scripture."
An explanatory narration:
«مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ علیه السلام عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ: «النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ» فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ: «نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَنْ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا»[14]
Muhammad bin Zīyād al-Azdī says that he asked Imam al-Kāzim (the seventh Imam of Shia) about the meaning of "and He has showered upon you His blessings, the outward and the inward" and the Imam replied, the “outward blessing” points to consider the manifest Imam and the “Inward blessing” refers to the hidden Imam.” Then the man asked, “Will there be an Imam who would go into hiding?” Imam answered, “Yes, his body will hide from people's eyes, but people's hearts will not forget him and he is the twelfth Imam of us.”
Points for consideration:
1. Man has a great value in divine school: Allah has subjugated everything to humankind. It shows that Allah honors man so much. Man is so important that Allah created everything in the world for him to meet his needs as he says,
﴿هُوَ الَّذي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَميعاً...﴾ [15]
“He is the One Who created for you whatever is in the earth…” As a result, more certainly, man’s spirituality should be taken care of as well. This is why Allah chose some people as Imams to help man reach salvation.
2. We shouldn't forget the blessings of Allah: There are many bounties from Allah throughout man's life. These bounties are inward and outward which means that we can notice some of these blessings, but are not aware of many others. We must be careful not to let the outward and manifest blessings make us negligent about other possible forms of blessings. Hidden Imam is one of those blessings that could be neglected by some people. We must be careful not to forget him as we do not forget our apparent blessings like our wealth and property. The reason why we do not forget our apparent blessings is that we are strongly related to them. Closely similar, if we were spiritually connected to our Imam, we would not forget him as well.
3. Hidden Imam is a blessing: Whatsoever helps humans towards perfection is a blessing from Allah. The invisible Imam is a bounty because he helps people reach their perfection. Of course, when the Imam is hidden it causes some problems in the way of reaching perfection since, when Imam is hidden, it is impossible or difficult for people to make direct contact with him, obey him and maintain faith, however, it has its particular benefit that makes the rewards of those who remain steadfast doubled since for man to stay firm while his Imam is hidden is more difficult and as a result, his reward should be more. The time of Occultation is a hard time and is like a divine trial that those who survive are not like those who could remain steadfast when their Imam was present – they are in a higher position and are more rewarded.
4. Man can be beneficiary from the hidden Imam: Imam, present or hidden, is a blessing that the Compassionate Allah has bestowed upon man. When the invisible Imam is a divine bounty, of course, it should be possible for us to be benefitted from him. This is why we believe that although the Imam is hidden from our eyes, he is present in the hearts of those who are the believers. The believers always remember the hidden Imam and this is the cause for their spiritual development and mobility. Obviously, to be a beneficiary from the Imam requires determination and resolute to seek benefits from him. This purpose can be achieved by remembering him, knowing him, and trying to adapt our actions with his conduct. Yes, the Imam has two kinds of blessings: the general one and the specific one. Most of us are benefitted from the general blessing of the Imam even if we do not remember him. But those who want to be specially benefitted from him have to be like those who are special – to always remember him and to try to practice what he desires.
Footnote:
[1]. Kamāl al-Dīn wa Tamām al-Ni‘mah, Vol. 2, p. 340, hadith 20.
[2]. Bihār al-Anwār, Vol. 52, p. 228, hadith 93.
[3]. Bihār al-Anwār, Vol. 52, p. 372, hadith 44.
[4]. Bihār al-Anwār, Vol. 51, p. 58, hadith 50.
[5]. Bihār al-Anwār, Vol. 52, p. 390.
[6]. Majma' al-Bayān, Vol. 4, the verse under discussion.
[7].’Usūl al-Kāfī, Vol. 8, p. 381, hadith 575.
[8].’Usūl al-Kāfī, Vol. 1, p. 371, hadith 2.
[9]. Bihār al-Anwār, Vol. 44, p. 313, hadith 1.
[10]. Al-Qaybah, written by al-Tūsi, p. 184.
[11]. Kamāl al-Dīn wa Tamām al-Ni‘mah, Vol. 2, chapter 41, hadith 1 and 2.
[12]. The Quran, 3: 164.
[13].’Usūl al-Kāfī, Vol. 8, p.313, hadith 487.
[14]. Kamāl al-Dīn wa Tamām al-Ni‘mah, Vol. 2, chapter 34, hadith 6.
[15]. The Quran, 2: 29.
By Sayyid Mahdi Tawakkol
An explanatory narration:
«مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ علیه السلام عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ: «النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ» فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ: «نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَنْ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا»[14]
Muhammad bin Zīyād al-Azdī says that he asked Imam al-Kāzim (the seventh Imam of Shia) about the meaning of "and He has showered upon you His blessings, the outward and the inward" and the Imam replied, the “outward blessing” points to consider the manifest Imam and the “Inward blessing” refers to the hidden Imam.” Then the man asked, “Will there be an Imam who would go into hiding?” Imam answered, “Yes, his body will hide from people's eyes, but people's hearts will not forget him and he is the twelfth Imam of us.”
Points for consideration:
1. Man has a great value in divine school: Allah has subjugated everything to humankind. It shows that Allah honors man so much. Man is so important that Allah created everything in the world for him to meet his needs as he says,
﴿هُوَ الَّذي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَميعاً...﴾ [15]
“He is the One Who created for you whatever is in the earth…” As a result, more certainly, man’s spirituality should be taken care of as well. This is why Allah chose some people as Imams to help man reach salvation.
2. We shouldn't forget the blessings of Allah: There are many bounties from Allah throughout man's life. These bounties are inward and outward which means that we can notice some of these blessings, but are not aware of many others. We must be careful not to let the outward and manifest blessings make us negligent about other possible forms of blessings. Hidden Imam is one of those blessings that could be neglected by some people. We must be careful not to forget him as we do not forget our apparent blessings like our wealth and property. The reason why we do not forget our apparent blessings is that we are strongly related to them. Closely similar, if we were spiritually connected to our Imam, we would not forget him as well.
3. Hidden Imam is a blessing: Whatsoever helps humans towards perfection is a blessing from Allah. The invisible Imam is a bounty because he helps people reach their perfection. Of course, when the Imam is hidden it causes some problems in the way of reaching perfection since, when Imam is hidden, it is impossible or difficult for people to make direct contact with him, obey him and maintain faith, however, it has its particular benefit that makes the rewards of those who remain steadfast doubled since for man to stay firm while his Imam is hidden is more difficult and as a result, his reward should be more. The time of Occultation is a hard time and is like a divine trial that those who survive are not like those who could remain steadfast when their Imam was present – they are in a higher position and are more rewarded.
4. Man can be beneficiary from the hidden Imam: Imam, present or hidden, is a blessing that the Compassionate Allah has bestowed upon man. When the invisible Imam is a divine bounty, of course, it should be possible for us to be benefitted from him. This is why we believe that although the Imam is hidden from our eyes, he is present in the hearts of those who are the believers. The believers always remember the hidden Imam and this is the cause for their spiritual development and mobility. Obviously, to be a beneficiary from the Imam requires determination and resolute to seek benefits from him. This purpose can be achieved by remembering him, knowing him, and trying to adapt our actions with his conduct. Yes, the Imam has two kinds of blessings: the general one and the specific one. Most of us are benefitted from the general blessing of the Imam even if we do not remember him. But those who want to be specially benefitted from him have to be like those who are special – to always remember him and to try to practice what he desires.
Footnote:
[1]. Kamāl al-Dīn wa Tamām al-Ni‘mah, Vol. 2, p. 340, hadith 20.
[2]. Bihār al-Anwār, Vol. 52, p. 228, hadith 93.
[3]. Bihār al-Anwār, Vol. 52, p. 372, hadith 44.
[4]. Bihār al-Anwār, Vol. 51, p. 58, hadith 50.
[5]. Bihār al-Anwār, Vol. 52, p. 390.
[6]. Majma' al-Bayān, Vol. 4, the verse under discussion.
[7].’Usūl al-Kāfī, Vol. 8, p. 381, hadith 575.
[8].’Usūl al-Kāfī, Vol. 1, p. 371, hadith 2.
[9]. Bihār al-Anwār, Vol. 44, p. 313, hadith 1.
[10]. Al-Qaybah, written by al-Tūsi, p. 184.
[11]. Kamāl al-Dīn wa Tamām al-Ni‘mah, Vol. 2, chapter 41, hadith 1 and 2.
[12]. The Quran, 3: 164.
[13].’Usūl al-Kāfī, Vol. 8, p.313, hadith 487.
[14]. Kamāl al-Dīn wa Tamām al-Ni‘mah, Vol. 2, chapter 34, hadith 6.
[15]. The Quran, 2: 29.
By Sayyid Mahdi Tawakkol