Through years of practice, The RACP has concluded that clients are reported to face misconceptions during their treatments. These misconceptions are due to the lack of religious knowledge regarding Mahdisim. Thus, this section will address some commonly asked questions, which could be considered the source of such misconceptions. The clarification made by providing answers to such controversial questions will increase the effectiveness of the therapy sessions to a great extent.
For years, Shiites have been praying for the reappearance of the Imam (Mahdi), so why hasn't he appeared yet?
Answer
First of all, according to Hadiths, whoever claims to know the exact time of the Imam's reappearance is a liar. Therefore, the following example just clarifies the matter and does not imply a prediction for the reappearance.
Suppose it was determined that Imam Mahdi's (AS) reappearance would occur in 2050, but due to the prayers of Shiites and true believers, Allah (SWT) has hastened its timing to 2025. This is indeed only a supposition, keep in mind that since we are not in 2025 yet and have no knowledge of the facts and events of that time, we cannot have precise arguments. Therefore, although our prayers have had an impact and the timing of the reappearance has been advanced, due to the limitations a human being faces, we will never be aware of the exact influence. Therefore, we tend to assume, by mistake, that the efforts have been ineffective. This is one of Satan's common deceptions, which seeks to make prayers for the reappearance seem ineffective and thus discourage believers to perform this important duty.
How do we know for sure? Maybe the prayers and supplications of past believers have brought us together today to try to overcome our negligence. If it were not for their prayers, we would not have the advantages we have today, that are paving the way for the reappearance. Therefore, it is certainly the prayers of believers and Imam Mahdi (AS) himself that has uncovered the truth for me after years of neglect. acknowledgment of the truths is taking place in the world today (such as the annual Arbaeen pilgrimage from all over the world, the large collective gatherings of Christians requesting the sending of a savior, and the efforts and teachings of scholars in religious gatherings all over the world). So we are certain that prayer is effective.
Allah says in the Quran: "And your Lord says: Call on Me; I will answer your (Prayer)" (Ghafer:60). Imam Sadiq (AS) said: "Pray and do not say the matter is already done... no door is knocked on except that one day it will open for the knocker." It should be noted that if prayer did not affect the reappearance of the Imam, all Imams (AS) would not have prayed for the reappearance, because they never do anything useless. In a hadith from Imam Mahdi (AS), it is said that "I am the supplicant of every believer who remembers the tragedy of my martyred ancestor (Imam Husain peace be upon him) and then prays for the hastening of my reappearance and confirmation."
Secondly, in response to those who may ask: "Why should we pray more for our Imam than for ourselves?" Is it not more beneficial for you to pray for Imam Mahdi (AS) rather than pray for yourself? By doing so you would remain within Imam’s constant attention and prayers.
Note that in the noble hadith, "Increase your supplications for the hastening of the Faraj, for surely your relief is in that," Imam Mahdi (May Allah hasten his reappearance) refers to the importance of frequent supplication. This means that it is not only recommended to supplicate but it is also emphasized to do so frequently. According to Arabic grammar, the word "kathrat" (meaning "abundance") is attributed to supplication. Therefore, supplication alone is not enough, its frequency and continuity are also important. When you knock on a door repeatedly, it eventually opens.
Excessive asking for the Imam’s return, means incorporating the Imam in all aspects of our lives and declaring our position with various intentions and methods throughout the day, indicating that our desire is the reappearance of the Imam. With a brief review of your past, think about whether you have ever gone on a pilgrimage only with the intention of one request, that is, asking for the reappearance. Have you ever planned to go on a pilgrimage and constantly asked for only the relief of the Imam during that visit? Has it ever happened that, for example, on Laylat al-Qadr, you said to yourself: “All these years I have asked for whatever was that I needed, this year I will ask for one thing and one thing only and that is nothing but the reappearance of my Imam. Therefore, frequent praying does not mean that, God forbid, the generous Lord is not Generous or does not intend to grant, or other similar misperceptions. Rather, it is intended that a determined person is distinguished from a careless one. A small number of prayers (once or twice a year, and that is after expressing all personal needs at the end of my list of prayers!) indicates the unimportance of that need to me and conveys the insincerity of my claim to prioritize my request. seems logical to consider those who are sincere in their anticipation as accountable rather than the people who merely claim to be so. Imam Mahdi (AS) is the treasure that God has bestowed upon the people of Earth. Therefore, if people show a sincere desire, through their actions God, the omniscient and the All-Wise, will manifest among humans. This is out of God’s wisdom. That is, it must be noted that this does not mean God is passive in the actions of his servants. God is our agent and capable of whatever He wills. God, is in no need of our active anticipation. God will grant the permission of reappearance to the Imam out of his wisdom and will alongside his freedom and sovereignty. Participation in the matter of reappearance is only a platform for promoting your faith.
On the day when some of your Lord's signs come upon them, no faith which they had previously will benefit them, nor will they be granted any respite to make amends. Therefore, leave them alone, to indulge in vain talk and to amuse themselves with fleeting pleasures, for they will soon come to know the truth." (Surah Al-An'am 158)
Thirdly, Prayer must be from the bottom of the heart, and the request for relief must be among our top priorities. This is something that is not seen in many of us. How many of us have prayed for the relief of our loved ones, addressing our children's problems, and the freedom of our prisoners, in the same way, that we pray for the relief of our Imam, the owner of the era, may Allah hasten his noble relief. It is rare to see someone fervently and urgently requesting only the relief of His Greatness. If we knock on the door with a calm, weak, and empty heart, it does not show our seriousness and need! This is not because the grantor of the gift does not have the decision to grant but because we have not proven to be serious about what we are asking for. The concern of the Imam of the Time and his relief must be at the peak of our heart's desires. If this is not the case, we must change ourselves. Suppose that in a particular situation, suddenly, a group of children is separated from their parents, and then they are given some exciting toys to play with. Days go by, and due to this preoccupation, the children do not look for their parents. They are busy playing, and from time to time, when they get tired of their old toys, instead of seeking their parents, they cry and throw tantrums, demanding new toys. On the other hand, there is a child among them whose parents' absence still hurts him, and he realizes his abandonment, taking the path of lamentation, pleading, and helplessness, and wants his parents. Is his behavior normal and natural or is it the children who are busy playing and have no complaints about the loss of their parents? The worried child is a product of affection, kindness, knowledge, and loyalty, who still longs for his parents, and the others are unfaithful to their parents.
Imam Mahdi (AS) in a section of their letter to Sheikh Mufid says: "If our Shia - whom Allah grants them the opportunity to obey and worship Him - unite in fulfilling their covenant with us, they will always have the blessings of meeting us and the happiness of seeing us would come to them quickly." According to various evidence and indications, covenant here refers to the covenant of allegiance and support for the Imams. Therefore, if we do not feel affection towards our Imam and are distant from them internally but consider it normal, we should make changes as soon as possible.
After more than 1100 years, Imam still does not have 313 companions so he would reappear. Why is that so?
Answer
313 individuals are the number special companions of the Imam. The first circle of the companions of the Imam is somewhat similar to the agents of his government. Just as a president has vice presidents and governors to manage his country, the Imam also has agents. Isn't it the case that before a president forms a cabinet and wants to govern, he must first be elected by the people and receive their votes? Not receiving the vote of the people hinders his success in becoming president and forming a government. Therefore, we see that the lack of public interest (expressed out of no choice) among the people has prolonged the Imam's occultation, and perhaps for years, 313 people have also been available, but because the Imam does not receive the vote of the general population, they, like their Imam, are waiting for the people to choose their leader and Imam and demand from God so that the divine government of justice can be established
According to what has been extracted from narrations, the companions of Imam Mahdi can be divided into three groups:
- The special companions consist of 313 individuals who will gather around Imam Mahdi at the beginning of his emergence.
- The army and a group of 10,000 people will join Imam Mahdi.
- The general Shi'a and devotees, will join Imam Mahdi during his movement.
By 2020, the United Nations had officially recognized 193 countries. In addition, two countries, Palestine and the Vatican, are recognized as observer members, and Taiwan and Kosovo are also present in this international body despite being independent states. With this count, 197 countries are present in the UN's official statistics. If, for example, we consider one president for each country who will serve under Imam Mahdi's government and accompany him, then the number 313 for commanders seems entirely logical. On the other hand, a president alone cannot manage a country and needs officials in the provinces and other parts of the country. Therefore, it is clear that the groups of ten thousand people and other Shiites will also be active in the government of the Imam, and their consensus is necessary. Thus, despite the Imam's strong desire and our Shia community's eagerness for his reappearance, Imam Mahdi (AS), who is the most obedient servant of Allah, is obedient to the command of Allah and awaits until the public demand and the number of his companions are realized. Therefore, the reason for Imam Mahdi's non-appearance until today is not the lack of 313 special companions but the main obstacle is the absence of readiness in the people.
I ask for my needs directly from God Himself. Why should I go to Mashhad and ask for my needs from God by visiting a piece of metal (referring to the holy shrine of Imam Reza)? This means that I have associated a partner with God.
Answer
With a little attention to the text of the question, we realize that the question is full of errors. For example, who said when going on pilgrimage, we only intend to ask for our needs? Or who has stopped us from asking God for our needs? Additionally, the questioner mistakenly thinks that we go to visit the shrine. The shrine is just a symbol in that place, meaning the holy tomb of Imam Reza, and we do not worship the shrine itself. This accusation is baseless. If that were the case, we would address the shrine and metal, not the infallible Imam. Unfortunately, similar questions like this have become widespread among thousands of innocent and pure youth, as well as hundreds of elderly believers who are devoted to the Ahlul Bayt. Perhaps in Islamic and creed classes, professors spend hours addressing this issue and answering such questions, but this is not a creed class, and there is no time to delve into the teachings here. Our goal here is to respond to the fundamental and common misconceptions that have created many obstacles for us to deepen our beliefs and have become a strong barrier to establishing a connection with Imam Mahdi (AS) and to help restore and enhance this connection as soon as possible.
First answer: First, it should be said that in the five daily prayers, we have the opportunity to be in the presence of the Almighty God without any intermediaries. Therefore, the idea that we cannot directly approach God is completely wrong, and this misconception is entirely baseless. It is important to know that deviant sects have benefited from the lack of information of Shiites about their religion and have spread these misconceptions in society. The aim has been to hurt our belief about the Imams and ultimately to prevent us from having hope in the reappearance of the Imam of our time (may God hasten his reappearance), so that makes us not believe in the key to the reappearance, which is the sincere desire of human beings. It should be noted that contrary to the belief of many people, these fabrications do not only apply to Shiites but also to other people in the world, including Christians who believe in the return of Jesus Christ (peace be upon him) at the end of time and ask God for the reappearance of the Savior. They are also exposed to distractions by other deviant sects that have been planned based on their weaknesses. Numerous religious sects with satanic and anti-religious approaches have emerged in the world. Wahhabism is a particular sect that considers visiting graves and sanctifying the Imams (peace be upon them) as equivalent to associating partners with God.
Now, to clear this doubt and provide a rational answer, pay attention to the following examples:
The electricity department has installed a power line in each of our homes and provides us with a portion of its own generated electricity through a meter, so that we can use it for various purposes such as lighting, laundry, dishwashing, etc. We consider ourselves the owners and holders of the electricity and outlets in our homes. Whenever we want to use any outlet or light, we use it, and if someone else wants to use our electricity, they ask for our permission because they know that we are the owners and holders of the electricity in our home. However, although it seems that we are the owners and holders of the electricity, the real owner of our home's electricity and the entire area is the electricity department. If, for example, it deems it necessary to control the area's consumption in the summer, it can cut off the electricity to the area and our home for a few hours, and we have no control over it. Now, if our electricity is cut off and our guest We will explain that even though it is true that I am the owner of this house and can use electricity as much as I want at all hours of the day, the reality is that the real owner and responsible party for the electricity in my home is the electricity department, not me. It is the electricity department that makes the final decision." So, while it seems as if we have been the apparent decision-makers in our houses for hours and days, it is now clear that there is a higher power than us. To put it simply, electricity is in our possession, but we are not its absolute owners. Just as when Allah has given some powers to the Imams, it does not mean that they are partners with Allah.
Note the fact that Almighty God has never relinquished His sovereignty in entrusting affairs to the infallible Imams, peace be upon them. Let us not
simply pass over these talks or allow them to hurt our beliefs, and at least seek an answer to them. It was not difficult for God to allocate daily sustenance to His creatures, that He needed a necessary partner (as mentioned in the verse
آیت الکرسی: "His throne extends over the heavens and the earth, and their preservation tires Him not.") Rather, God Almighty has guided us to refer to Imams, peace be upon them, for various reasons, so that you and I can have constant communication with models of servitude through this ownership system. Secondly, by doing so, God has placed His favor on His worthy servants and honored them with dignity and respect. Therefore, God has intended our well-being. The Lord of the Worlds has established order and principles in the world. (Note that we never question the principles established in organizations, agencies, or the heads of small and large companies, but we often find faults in the greatest creator, God, and the laws he has established). According to the principles he has set, God has designated his greatest creation, the Holy Prophet Muhammad (PBUH) and his pure family, as the distributors of blessings and has given them authority under his supervision. Granting these authorities does not question the absolute power of God. The blessed existence of the infallibles (AS) has obtained such a position through their unconditional servitude and obedience to the Almighty that God has granted them authority under his sovereignty. The infallible Imams (AS) never claim independence in their possessions or abilities in any prayer or teaching, nor do they attribute any power to themselves. Never! For example, Imam Ali (AS) repeatedly introduces himself as a poor servant in his dawn supplications in his mosque in Kufa Excerpts from the supplication of Imam Ali (AS) The expression of respect and friendship with the Prophet's household, peace be upon him, not only does not contradict our standing before God but it is also recommended by Him. In all the blessed places' ziyarat, the content of the ziarat is such that the pilgrim first expresses his respect to the infallible Imam, peace be upon him, and acknowledges that he has been a worthy servant of God (a clever student). Then, in most supplications, the pilgrim requests from the Almighty God. These all start with اللهم (which means God I am asking you ).
Therefore, going to the righteous servants of God and enjoying their company was a clear expression of respect and friendship with the family of the Prophet, peace be upon him, and not only is it not contrary to us going to God, but it is a recommendation from Almighty God Himself. In all the sacred places of pilgrimage, the content of the pilgrimages is such that the pilgrim first expresses his respect to the infallible Imam, peace be upon him, and acknowledges that he has been a worthy servant of God (and a clever student) and then in most supplications, he requests his needs from Almighty God...
Thus, it is the explicit intention and desire of Almighty God to visit the righteous servants of God and enjoy their company, and there is a hidden purpose in this recommended method and approach. God has willed that these choices be made in the presence of the infallible Imam, peace be upon him, and invite me to go to him, for as I go to the infallible Imam, I unconsciously emulate his behavior and servitude.
It should be noted that the answered objection is one of the most common and fundamental objections raised by the Wahhabi sect against the Shia religion, which unfortunately, despite the existence of many simple and rational answers, has become widespread among the Shia and has led them astray.
Say, ‘I do not ask you any reward for it except the love of [my] relatives. (showra:23).
Is it true that when Imam Zaman (peace be upon him) comes, he will kill many people?
Answer
What is the difference between "the end of times" and "the era of appearance" in Islamic eschatology?
In Islamic eschatology, the term "the end of times" or "the end of the world" refers to the period that started after the Prophet Muhammad's mission and will continue until the Day of Judgment. According to a Hadith, the Prophet Muhammad pointed to his index and middle finger.
and said, "I and the Hour are like these two fingers," indicating that he was the precursor to the Day of Judgment.
The signs of the end of times mentioned in the Hadith refer to the period before the appearance of Imam Mahdi and the return of Prophet Jesus, so the term "the end of times" includes the era of appearance, but not vice versa. Although the term "the end of times" covers any period after the Prophet's mission, the signs mentioned in the Hadith are in line with the era before the appearance.
The term "the era of appearance," also known as "the end times" or "the last days," refers to the time before the Day of Judgment, which starts with the announcement of the divine call on the night of the 23rd of Ramadan, saying, "O people of the world, the remnant of Allah has come." This announcement marks the beginning of the era of appearance. However, the appearance has some preliminaries that start from the night of the 23rd of Ramadan and continue until the 10th of Muharram, the day of Ashura, which is the day of the world's resurrection.
In summary, the end of times refers to the period that started after the Prophet's mission and continues until the Day of Judgment, while the era of appearance refers to the period before the Day of Judgment, which includes the period before the appearance of Imam Mahdi and the return of Prophet Jesus.
Contrary to the era of emergence, which was a time of cultural, civilization, progress, peace, prosperity, blessings of rain, and mercy, the end times, as the period before the emergence, are full of chaos, turmoil, unrest, anxiety, worry, upheaval, injustice, and discrimination, and even if it rains, it is the rain of misery, torment, and difficulties, not the rain of mercy. Therefore, these two eras have fundamental differences. The passage of time opens and smooths the way, making people thirsty for justice. When people become thirsty for justice, the oppressors only see salvation in submission and obedience. If they do not submit, they are forced to submit. According to the narrations, Imam Mahdi (AS) comes with such power that his awe penetrates the hearts up to a month's journey, and all the oppressors fear him and submit to him. With this introduction, the signs in the narrations are divided into signs of the end times and signs of the emergence era, and most of the narrations that mention war and bloodshed are related to the end times, not the emergence era (the ongoing wars in the world, which claim the lives of hundreds of innocent people every day, are an example of these signs). On the other hand, it is natural that during the uprising of Imam Mahdi (AS), Satan's followers also rise up and fight against him, and some do not submit and had to be fought against. Of course, what is mentioned in the narrations indicates that people of different religions in the world, relying on their own reason, quickly accept his call after hearing the call of truth and join him in groups.
Imam Mahdi (may God hasten his reappearance) has disappeared from the eyes of the public by divine decree, and whenever God wills, he will appear and reform the world. Our prayers have no effect on hastening his reappearance.
Answer
In response, it can be argued that if the appearance of Imam Mahdi (peace be upon him) was not related to the unified request of the people, then why did the Imams (peace be upon them) emphasize and urge so much for praying for his quick emergence? The Holy Quran highlights a divine tradition in the following verse: "God will not change the fate of a nation unless they themselves make such a change within themselves." Therefore, the presence of the infallible Imam (peace be upon him), who is the greatest blessing to God’s servants and the means of all divine blessings to creatures, becomes valuable only when the servants find his acceptance perceptible. In many dignities and traditions from the holy side, it has been directly referred to this principle that the Imam does not desire from his Shi'ite followers, and there is not enough demand among them for asking for his emergence.
A great man once narrated a story that highlights this principle. An old man at the shrine of the eighth Imam (peace be upon him) spoke to young people with tears. He said that he had dreamed of Imam Mahdi (peace be upon him) and that the Imam had said in a pleased manner: "If these pure and faithful young people who serve Imam Reza (peace be upon him) were as interested in me and my emergence as they are in their football team, my appearance would have happened." This story shows how young football fans encourage their team with jealousy and excitement. During competitions, they talk about their favorite football team everywhere and every moment. Their love for their football team has blinded their eyes, and they beat their chests. Does Imam Mahdi (peace be upon him) have such a position among the young people around us?
It is reported from Asbagh ibn Nabatah that he heard from Amir al-Mu'minin (peace be upon him) that he said: "The owner of this matter (Imam Mahdi) is Sharid (pushed away) and Tareed (set aside), Fareed (unique) and Wahid (alone)." Sharid means pushed away from the people.
Imam Mahdi peace be upon him says:
Each and every one of you must strive to bring you closer to our love.
Is it true that some people say Imam Mahdi (AS) will appear only when the world is filled with injustice and oppression, so we must engage in sin and corruption to prepare for his coming?
Answer
We have a narration that "The earth will be filled with justice and equity just as it has been filled with oppression and tyranny." However, some mistakenly believe that this implies the Mahdi will only appear if the earth is filled with oppression and tyranny. Thus some conclude that not only oppression should not be prevented but also they themselves must engage in it. This leads them to conclude that we should not prevent oppression and even engage in it ourselves. Such an interpretation of the hadiths of the infallibles is incorrect. The filling of the earth with oppression does not mean the filling of the earth with oppressors. Rather, it means that people are all eager for justice, but some arrogant individuals commit oppression and injustice, which is why people protest.
True believers should seek justice and work to establish it, recognize their Imam, and act according to his teachings. Therefore, no society should accept the idea that there is ample room for oppression to appear. On the contrary, preparedness for the appearance of the Mahdi means that all people should strive for justice and fairness, and all members of society should seek to establish love and justice. As our Imam has stated, we should pray a lot for the advent of the Mahdi, and the best deeds of our nation are to wait for his advent. No narration suggests engaging in oppression and corruption to hasten his advent.
Shiites should study and reflect on the truth of this matter to avoid incorrect ideas about the subject of the Mahdi's appearance. By studying and correctly understanding the narrations, we can protect ourselves from possible deviations. Insha'Allah.
When talk of the reappearance comes up, some say, "The Imam of the Time, peace be upon him, is not coming soon!"
Answer
inherit
If I die and don't witness the era of the reappearance, then what? What good would my prayers do at that time?
Answer
Fundamentally, our comprehension of the era of reappearance is not a crucial matter. The critical point is whether, on the Day of Judgment, we will have anything to mention concerning the Imams' guardianship (peace be upon them) when we face questions in this regard, or we will be left empty-handed in a state of loss. Please pay close attention to the following verses:
Then on that day, you will be questioned about the blessings [O God]. (Takasor: 8)
Imam Sadiq, peace be upon him, swears by God that the blessing of food and drink is not the ultimate blessing, but the blessing of the guardianship of us, Ahlulbayt, is. On the other hand, in many verses of the Quran, God points out that although humans tend to focus more on the world, the main issue is the hereafter.
(A'la 16 and 17)
"But you, deniers of the path of salvation, prefer the worldly life over the hereafter.
The issue is not about our material possessions in the afterlife, but rather our preparedness to assist the Imam. However, humans are too focused on worldly benefits and mistakenly believe that if they do not witness the era of reappearance, they will suffer losses. Moreover, according to a hadith from Imam Sadiq (peace be upon him), the one who is truly waiting for the reappearance of Imam Mahdi (may Allah hasten his noble emergence) is granted permission to return at the time of his reappearance."
Helping Imam Mahdi peace be upon him is only for certain individuals, not me! I am not good enough to deserve his companionship.
Answer
It is natural to feel that we are not worthy of such a great opportunity or position, and Satan can easily tempt and discourage us from this very area. The response should be: such despair arises when we attribute the opportunity solely to our worthiness, whereas the assistance of Imam Mahdi (AS) is a divine grace from Allah. We believe that every goodness in our lives is approved and signed by Imam Mahdi (AS) from Allah's perspective. Therefore, learning the ways of assisting Imam Mahdi (AS) and subsequently getting rid of depression and suffering is like an invitation from his holy presence. He has conveyed to us the call "Is there anyone who can help me?" Hence, denying this truth and rejecting his call is exactly what Satan desires, and it is a way of rejecting the choice of Imam Mahdi (AS) and being indifferent to his call. So let us be careful not to easily lose this opportunity.
In addition, Allah has revealed a very alarming verse in the Qur'an to counteract Satan's discouragement tactics against His servants. Satan relies on the sins of His servants to make them hopeless of Allah's mercy.
But in response, God says:
Say: "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is the Forgiving, the Merciful." (Az-Zumar: 53)
Another point is that Imam Sajjad (peace be upon him) in a narration mentions that the Ahlulbayt is like a ship that acts as a lifesaver for its crew keeping them safe in an endless whirlpool, and then describes the different groups of people:
those who took the lead have gone astray from religion and those who were left behind have been destroyed and achieved their goal alongside them.
Those who tried to take the lead and surpass them have gone astray from religion, those who were left behind have been destroyed, and only those who have stayed alongside them reach their destination.
If we reject Imam Mahdi's recognition of our choice to assist him and the success of remembering these truths, it is just like considering our own opinion above that of our Imam and leader, which is what we have been warned against.
In case we refuse the fact that we have been chosen by Imam Mahdi to assist him, and reject the privilege of recalling the reality it is as if our opinion has been put prior to that of our Imam and leader, which is what we have been warned against.
Imagine a poor, weak, and helpless person receiving a distinct gift for their efforts and achievements in a particular area. Do you think they would say upon receiving the gift: "You know I'm poor and weak, I don't want my reward, give it to someone else"? Such behavior is impossible. The person, regardless of their shortcomings, accepts their gift and enjoys their share. If someone tries to persuade them to give up on their reward They will definitely not give it away for free These topics have been presented to us by the grace of God, so it is appropriate that we be grateful to God for this blessing. The three points stated above clearly illustrate the baselessness of the misconception
I feel anxious and disturbed when I greet my Imam, and I am constantly afraid that something bad might happen...
Answer
Quranic roots: In verse 16 of Surah Al-A'raf, after being expelled from the presence of God due to his arrogance, Satan swears that he will sit in the path of the straight descendants of Adam (peace be upon him).
"Satan said, 'Since you have misled me, I will certainly lie in wait for your servants on your straight path.' Imam Sadiq (peace be upon him) said, 'The straight path here is Ali ibn Abi Talib (his leadership). With Quranic evidence, we realize how much Satan opposes the closeness and obedience of humans to their religious authorities. We must know that just like a striker in football who talks when he is just about to score, a goal (friendship and support of the Imam is the goal we must achieve in this world), we may be tackled by Satan, and one of the visible aspects of Satan's obstruction is creating needless anxiety. Satan's tools for attacking us are to create temptation in our hearts or to give us false promises of sorrow. With awareness of Satan's long-standing enmity, we can more easily resist feelings of coldness or anxiety and get used to constantly greeting and complaining about whatever we feel necessary to our Imam.
Psychological roots: Due to the innate recognition that humans have of their religious beliefes when they turn to their Imam, it is as if they are ashamed of their actions in front of that person and mistakenly make a false judgment that he may be hard on them, or angry with them and mock them, and in short, they depict the Imam wrongly with their mental data, and this causes anxiety. The kindness of our Imam towards us is greater than that of our parents, and the fact that we have turned towards our Imam is much more endearing and important to him than our mistakes. Just like a parent who, even if their child has wronged them for years when the child comes to them, the parent only has the enthusiasm for reconciliation and opens their arms to them, and never brings up past issues, and their love and forgiveness go beyond that. On the other hand, since humans have a sense of control over their actions (Behold, every man is a pledge for his deeds. (Qur'an: 74:38)), The encounter with an Imam presents a situation where one subconsciously reflects on their actions over time. Being a sufficient judge, the Imam helps distinguish between good and bad actions.
( Asra:14) Suddenly, he feels a deep sense of shame within himself, which is related to the individual's internal changes when he realizes the ugliness of his actions. However, since this incident coincides with his visit to his Imam, Satan takes advantage of this situation (the collective perception of negative emotions from his actions), seduces the individual, and associates this anxiety, restlessness, and turmoil with the blessed presence of his Imam and his friendship and closeness to him, in order to present this new and safe area upside down and discourage the individual from referring to his Imam. When a child is called to his father after his wrongdoings, he feels ashamed of his behavior and the fact that he has upset his father, even though the father has always been compassionate towards him, and it is not the father who is the source of the child's anxieties and worries. In fact, a little shame and discomfort in the initial confrontations are very natural, but if it provides a platform for Satan to throw us into anxiety and fear, we must confront it. Based on experience, only by continuously showing respect to the presence of the Imam and beginning to perform good deeds with the intention of hastening the reappearance, these anxieties will quickly disappear.
Considering the importance of the topic under discussion, why hadn’t I approached them earlier?
Answer
The main reason for our negligence has been the most important cause of our failure. In the Quran, Allah mentions that the love of worldly things can occupy us to the point where we disregard the love of Allah, His messenger, and strive to aid Imam Mahdi peace be upon him. In this way, we have become the cause and creator of numerous problems, the most important of which is the prolonged absence of Imam Mahdi peace be upon him. Consider the following verse from the Quran:
«قُلْ إِنْ كانَ آباؤُكُمْ وَ أَبْناؤُكُمْ وَ إِخْوانُكُمْ وَ أَزْواجُكُمْ وَ عَشيرَتُكُمْ وَ أَمْوالٌ اقْتَرَفْتُمُوها وَ تِجارَةٌ تَخْشَوْنَ كَسادَها وَ مَساكِنُ تَرْضَوْنَها أَحَبَّ إِلَيْكُمْ مِنَ اللهِ وَ رَسُولِهِ وَ جِهادٍ في سَبيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللهُ بِأَمْرِهِ وَ اللهُ لا يَهْدِي الْقَوْمَ الْفاسِقينَ؛
Say: If your fathers, your sons, your brothers, your wives, your tribe, the wealth you have acquired, the trade which you fear may decline, and the homes you love are dearer to you than Allah, His Messenger, and striving in His cause, then wait until Allah brings about His punishment. And Allah does not guide the defiantly disobedient people.(توبه:24)
Furthermore, pay attention to the following verse as a confirmation of the above statement:
إِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ (یونس:92)
In many other verses of the Holy Quran, God also refers to the abundance of negligence among humans.
اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ (اعراف:3)
Of course, this negligence has other reasons, including one of the most important being the severe enmity of Satan towards humans regarding the issue of proximity to Imam Mahdi (AS). قالَ فَبِما أَغْوَيْتَني لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقيمَ؛ The Devil said, "Since you have led me astray, I will surely sit in ambush for your servants on the straight path." (اعراف:16)
If my Imam has chosen me to assist him, on what basis have they held me accountable?
Answer
Dear friends, one of the most vulnerable areas where Satan engages in constant warfare and spreads doubts is the issue of Imamate.
To clarify this point, let's consider an example. If you were informed today that as a result of your efforts in a particular field, you would receive a special gift, can you refuse the gift and reward? No, it is unlikely that anyone would do so. You will definitely receive your reward and be happy that the result of your efforts has been recognized and valued. We have been tested in the past worlds regarding the issue of the Wilayat of Amir al-Mu'minin Ali (AS), and this is a detailed discussion that we are excused from delving into, despite our strong desire to do so. We hope the opportunity to address it will be provided on another platform. Let us know that this reward is far beyond what we deserve and is a favor from Almighty God. So, why do we open the door to these questions, flattery, and seduction when it comes to the subject of the Wilayat of Imam Ali (AS), belief in Imam Mahdi (AS), and the opportunity to assist him? This is precisely because of Satan's deep-seated enmity and hostility toward humanity regarding the issue of Wilayat and Imamate
What happens to other people who are deprived of these truths? Where is justice?
Answer
The Quran gives us a beautiful right side that is very practical, which we need to refer to here. When Prophet Moses (peace be upon him) goes to Pharaoh to guide him to the truth, Pharaoh arrogantly asks, "What will happen to the previous generations' obligations if I believe?" (Taha:51). Pharaoh (instead of following the theological discussion) said: "So what about the nations of the past?" (Taha:52) Prophet Moses (peace be upon him) said: "The knowledge and wisdom concerning them are with my Lord in a record. My Lord neither errors nor forgets in rewarding and punishing according to it." The answer of Prophet Moses (peace be upon him) to this question is very thought-provoking in the Quran. He says that their matter is with Allah. In simple terms, it means that Allah is telling Pharaoh that they are His servants, and it is not his concern to consider himself responsible for them or to ask about their destiny. You may have heard many times how unfair it is that I am a Shiite and since I am a follower of Ali (Peace be Upon him), I will have special benefits in the afterlife and a promise of paradise, but what about non-Shiite human beings? What will their duty be? This is not the justice of God... In our lives, many questions like this are not within our understanding or jurisdiction at all, but we keep pondering them. For example, am I the creator of a European or African atheist man, and what he will face and be judged within the Hereafter, has nothing to do with me? You can answer your questions with the same beautiful Quranic verse. Let's talk about some of these very common questions. Note that we are not saying, "Don't ask questions," but avoid questions that do not benefit you and only lead to confusion.
Why did God create us to suffer? We didn't want to exist at all if we were going to suffer!
Answer
The purpose of creation: We turn to the Book of Existence to find the answer to this question. The answer to this question is clearly stated in the Quran.
I have not created jinn and mankind except to worship Me. (Zariat:56).
What does "worship" mean? The word "abd" means "servant". Being a servant has certain qualities that we want to talk about. In short, it means putting the will of one's Lord before one's own will. It means being completely submissive and obedient to Him. When we say worship, our minds are only focused on prayer and fasting, but the meaning of worship is much broader than that. Worship means listening to God's word. The question raised here is, "Does God need our worship?" Why is this question raised? Because we know God as ourselves and other creatures, and we compare Him to ourselves. Among humans, when we have a request from someone, it means we need something that needs to be addressed, so we ask him for a request. We mistakenly think the same thing about God. But we believe in a God who is completely independent and rich in every way and doesn't need anything. God is independent in every way, from everything... any limitations that I have, such as space and time, do not exist in God. So God does not need our servitude. In the name of the merciful and compassionate God. Say, He is the one and only God, the self-sufficient, who neither begets nor is born, and there is no one equal to Him. Even if the whole world rebels and disobeys God, and the earth is turned upside down, not a speck of dust would attach itself to the robe of God. God doesn't need the worship of His creatures because He is absolutely rich and self-sufficient. The fact that God has no need for our worship shows that the purpose of creation is for us. That is, my purpose is to worship Him, and my perfection lies in it. Consider this example: a teacher who teaches his students in class doesn't need his students to study. Studying and completing educational levels is for the benefit of the student. If the teacher advises them, it is only out of mercy and kindness, otherwise, he doesn't need any of them to study. Each student who listens to the lessons and studies benefits only themselves. Their perfection lies in studying just as human perfection lies in worship.
What is the benefit of supporting Imam Mahdi (AS) if we do not witness the end of his era and his reappearance?
Answer
The difference in value between these two matters is very clear, but it is less noticeable. :
In the prayer of Covenant and many of the ziyarat and supplications related to Imam Mahdi (AS), we are taught to seek the help of Allah in assisting that Imam and there is no mention of seeing him or living in his era. This shows that the value lies in seeking the satisfaction of the Imam, helping him, and participating in his appearance. Seeing or not seeing the Imam and his era is of lesser value. By carefully examining the sayings of the infallible Imams (AS), we find that in their value system, those who prepare the ground for his appearance are of special and distinguished value, not those who understand his era or have the opportunity to meet him in person. An excerpt from Imam Reza's (AS) prayer for the blessed presence of Imam Mahdi (AS) is: "O Allah, do not replace us with someone else in serving and assisting the Imam of our time (AS), as this substitution, although easy for You, will be very difficult for us."
Unfortunately, this common and incorrect displacement of priorities in the issue of Mahdism has been one of the important reasons that have left the Shiites behind in the reality of participating in his appearance, self-improvement, and seeking his satisfaction. People have not been properly guided and directed, so even among many people who are somewhat familiar with these teachings, the concern of understanding the era of his appearance and living in that era is more important than seeking the satisfaction of the Imam and following the way of life that we have been recommended, which leads to the appearance of Imam Mahdi (AS).
Considering the emphasis on praying for the reappearance of Imam Mahdi (may God hasten his reappearance), should we not recite other recommended and customary prayers ?
Answer
Not paying attention to something that emotionally disturbs us is meant to be avoided, as it can affect our performance and create a sense of failure within us. Therefore, there is nothing wrong with reciting common prayers and benefiting from their educational aspects. Some of these prayers even contain worldly requests, and it is not contradictory to pay attention to these phrases while praying. The point is to try deliberately and through a militant choice (which is accompanied by difficulty) to withdraw from personal concerns that occupy our minds and hearts at times and instead pray for relief. So it is a misconception that we are prohibited from reciting valuable prayers that are recommended by infallible Imams. Continuing to recite Quranic prayers, Dua Kumayl, Abu Hamza Thumali's supplication, etc., is in line with a lifestyle that leads to relief.
If I only pray for my imam, what will happen to fulfilling my own needs?
Answer
Someone asks the first special deputy of Imam Mahdi (AS), Osman bin Saeed, the exact question. He refers to the noble Hadith "Increase your supplications for the hastening of the relief, for that is your relief" and says, "Pray a lot for the hastening of the relief which is your relief." The answer to this question is clearly stated in the supplication. Essentially, someone who is involved in the issue of the reappearance of his Imam and prays for him, first of all, finds relief in his affairs, as if he had prayed for himself. Therefore, this way of thinking that when I pray for my Imam, I have lost the opportunity to pray for myself is completely wrong. On the contrary, in this way, I have guaranteed the opening of my affairs first, and this is clearly stated in the words of our master Imam Mahdi (AS).
I am not yet purely intending to help Imam Mahdi (peace be upon him). Maybe my Imam doesn't even want someone like me to help him.
Answer
This is also one of the devil's temptations to prevent a person from continuing on the path they have started. Love does not allow for excuses or obstacles to stand in its way. Anyone who wants to do anything to help the reappearance of Imam Mahdi (peace be upon him) is considered a lover. They consider the existence of satanic temptations to be natural and accept them, and they seek out ways to cope with them. Our insistence on staying on this path, our emphasis on using our knowledge, our patience in finding ways to resist satanic temptations, our courage in confronting these temptations, and, in short, our devotion to remaining on this path are all indications of the extent of our love. It is not correct for someone to think that just because they do not cry from the separation from His Holiness, they are not considered a lover. His Holiness may also inflict the pain of love on us when necessary. It is entirely possible that some of His children may not know what is best for them, and therefore, they may not experience the pain of separation from Him because they know He is gentle and cannot bear to see them suffer. Note: If someone cries for their Imam from morning until night, they have done better than someone who wisely manages their actions all day long for His Holiness.
It is strange and incomprehensible to me that everyone will be satisfied and the world will become joyful in the era of the reappearance (of Imam Mahdi peace be upon him). I mean, I don't know how this world, in its ruined state, is supposed to be reformed.
Answer
According to narrations, when Imam Ali (peace be upon him) forms a government, teaching divine teachings is on their agenda. When we attain the most basic spiritual meanings and gain control over our emotions and lives (if we are still alive during the Occultation), despite constantly facing a great onslaught of difficulties, we can experience greater satisfaction (the blessings of the Imam are like the sun behind the clouds). Therefore, it is very certain that with the coming of the Imam and the resolution of hardships, the attention of all humanity to God and His representative will be much greater, and as a result, life in this world will be based on divine commandments.
Based on the experiences we have gained from praying for the reappearance, the descriptions in narrations about the era of reappearance gradually become tangible and believable to us, and when a subject appears to be attainable for an individual, they find hope in it. As long as the human mind is filled with various questions and doubts about a subject, it cannot believe in that phenomenon or promise.
Is it OK that we curse in Ziyarat Ashura or at the end of Salawat?
Answer
Please pay attention to the following verses from the blessed Surah Al-Baqarah:
(159)
Surely those who hide what We have sent down of clear proofs and guidance after We have made it clear for the people in the Book, are cursed by Allah and cursed by those who have the power to curse.
(161)
Certainly, those who became disbelievers and departed from this world in a state of disbelief are cursed by God, the angels, and all people.
As we have seen in the Quran, God Himself has cursed evil and has commanded people and His angels to do the same, so that a clear distinction can be made between good and evil. However, when a Shia individual doesn't even know that cursing is a direct command from God, it is natural for them to easily accept any criticism against their faith. This lack of knowledge and understanding gradually makes the person skeptical about their own religion and this has been the plan of the enemies, to make Shia hesitant about their beliefs, lose their faith, and become weak.
Why is seeking the help of the Imam and following this way of life so difficult? Couldn't this path have been a little easier?
Answer
"O mankind, verily you are toiling toward your Lord with great exertion, and you will meet Him." (Ensheghagh:6).
The hardship of this way of life and the assistance of Imam Mahdi (peace be upon him) in this era are of such great value that it is essential to mention the following narrations to remind us of their worth:
"The greatest in terms of certainty...":
O Ali! The most peculiar people in terms of faith and the greatest in terms of certainty are a group who live in the end times because they have not been able to join the Prophet's company and the argument (Hujjat) is absent from them, but they have faith in the writings (books of the narrations of the infallibles).
The brothers of the Prophet in the end times:
Abu Basir, and he narrated from Imam Muhammad Baqir (peace be upon him) that the Prophet (peace be upon him and his family) once said twice among a group of his companions: "O God! Show me, my brothers." The companions said: "O Messenger of Allah! Are we, not your brothers?" He replied: "No! You are my companions, but my brothers are a people who will come in the end times and will believe in me without seeing me." God has identified them to me by name and their fathers' names even before they come out of their fathers' loins and their mothers' wombs. Remaining steadfast in the religion for one of them is harder than clearing a thorny tree (Qatad) with your hand on a dark night, or it is like someone holding a piece of wood from the "Ghaza" tree over a fire. They are the lanterns of the dark night, and their Lord saves them from every dark and murky sedition.
What will happen to us, who have been so negligent towards our Imam until now?
Answer
God says in the 17th verse of Surah Hood: And your Lord is not one to destroy the habitations where the people are reforming themselves through injustice and tyranny. So it is clear that as long as an individual or a group decides to reform, God will not destroy them.