Mahdism

Some traditions about the advent speak in broad or cryptic terms because they point to key characteristics, making it easier to identify the individuals and events in question. Had they provided specific details, the number of such references would have been countless—running into the millions or even billions.

Sincere faith, genuine God-consciousness, and following the Imams—that is, living under the Imamate, authority, and guidance of the infallible Imams (peace be upon them)—are among the conditions for receiving divine light and earning the approval of Imam al-Mahdi (AJ). These qualities are emphasised in the Quran and hadith.

God’s Proof is to the Earth what the soul and its governing system are to the body. If the connection with him were severed, the Earth would fall apart like a body deprived of its soul, becoming a wandering celestial rock. By God’s permission, he preserves the Earth’s spiritual safeguards and holds the reins of guidance.

There is no evidence to substantiate claims of an encounter. Those blessed with an audience with the Imam of Our Time (AJ) shine like the sun; recognizing them takes perceptive eyes and an open heart. The Imam of Our Time (AJ) is present and radiant throughout society, yet people fail to notice.

The day on which we renew our pledge to the Imam of Our Time is the same as Eid al-Ghadir, which commemorates the proclamation of the authority of Amir al-Mu’minin. Following the martyrdom of Imam al-Askari, our covenant and pledge to the Imam of Our Time should be renewed and strengthened—but not with celebration or rejoicing. Rather, we should offer our condolences to the Imam on the loss of his father, hold mourning ceremonies, and recount his father’s virtues.

After death, each person enters a world with its own particular order, whose temporal character accords with the conditions of that world. Time is a divine creation, and every being is a sign and a mirror reflecting the other signs of God. The worlds beyond death will be many and varied in their qualities; the soul of each being determines the nature of its world.

To avoid forgetting the Imam of our Time (AJ), even for a moment, we need to develop a heartfelt, loving knowledge of him. This kind of knowledge, like our awareness of our own limbs and senses, endures and inspires us to seek a deeper understanding of him. We must ask God to grant us this knowledge and remain steadfast on its path.

The term “general deputation” is used loosely for the era of Occultation. Religious authority is determined by scholarly expertise and the judgment of the community’s members; it is not confined to any one person. Anyone who is identified as the most learned becomes a point of reference for people’s religious needs, so there may be several such authorities.

Special deputyship is a specific appointment, directly endorsed by Imam al-Mahdi (AS). The deputy’s words and statements are regarded as proof from God, and the appointment is not made by the people. General deputyship, however, arises from the community’s collective judgment and discernment and serves as a reference for resolving religious and legal questions, although it is not known whether the Imam (AS) approves or rejects it.

Someone who rejects general deputyship rejects God’s ruling, because the one who derives rulings from the Ahl al-Bayt (AS) gives voice to their unspoken traditions, and his ruling carries the authority of God’s ruling. Anyone who turns away from certainty and chooses denial has rejected God’s ruling.

To designate a particular person as the general deputy after the period of the special deputies is to deny the very idea of general deputyship. People differ in their level of intellect, and each person regards whoever accords with his own thinking as the most learned. Identifying the most distinguished general deputies requires comprehensive research, since there may be little-known individuals who merit such standing but are not widely known.

The general deputy is the sound, expounded narration and the voice of the Ahl al-Bayt (AS)—that is, the living book and computer of the Ahl al-Bayt (AS). The Imam of the Age (AS) is the tree of life in the worship of God, and connection to it is general deputation, which has different ranks. Whoever does not recognize the most learned has not recognized the Imam of his time.

The purpose of the Minor Occultation was to prepare people to know and follow the Imam. Failing to know the Imam is, in truth, the Imam’s major occultation. The Major Occultation was not something the community had to endure; rather, through betraying itself, the community brought it upon itself. The Minor Occultation was a warning, urging the community to come to its senses and accept the Imam’s authority—but it did not. The Minor and Major Occultations are among the tests to which humanity is put.

Lady Zaynab al-Kubra (SA) will emerge in the era of the advent of His Eminence, the Remnant of God Almighty (AJ), so that all people may benefit from her presence. We ask God in prayer to grant us the blessing of benefiting from her presence.

Salām—peace—is one of God’s names, and the Imam of our Time (AJ) embodies God’s beautiful names and is the servant nearest to Him in the divine presence. Greeting him in different states means remembering the most exalted servant in his most exalted states, and drawing closer to the God of the Mahdi. The Imam is the Master of the Age and, by God’s permission, has awareness of every dimension of time.

The Imam of Our Time (AJ), who is a model of faith and worship and from whom divine rulings are derived, performs the prayers at the prescribed times for each geographical region. He upholds the sacred law and is aware of prayer times in different regions.

The epithet Abu Salih means “father of the inheritors of the earth.” The righteous—his followers and those who adhere to his teachings—will inherit the earth, and Imam al-Mahdi (AJ) is their leader and father. He is regarded as a father even to the prophets.