What are the responsibilities of Muslims vis-à-vis Imam Mahdi (a)? (question)

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Comprehensive Answer

* Below is a detailed response developed from notes on the matter from following scholars

The Muslims and the Meaning of Being Responsible vis-à-vis Imam Mahdi (a)

The religion of Islam is the most comprehensive, complete and final divine religion sent forth by God the Almighty through the Prophet (s) for the guidance of human beings towards perfections both in the temporal world as well as the hereafter. However, the finality of prophethood does not mean that the institution of leadership and imamate also came to an end. In fact, as long as human beings bear religious obligations, the existence of God's conclusive proof must also continue upon this Earth. For this very reason, the task of guiding human beings was transferred to the immaculate Imams after the demise of the Prophet (s). Imam Ali (a) is reported to have said[1] : "The surface of the Earth is never devoid of someone who stands up with conclusive proof, regardless of whether such a person is evident and manifest or hidden and overt, so that clear divine evidence is not lost nor forgotten". Therefore, from a point of view of bearing religious obligations and being responsible for acting in accordance to the various branches of religion, people who live during the age of the Imam's occultation are no different from people who lived during the era when the Imams (a) were present amongst them. Nevertheless, during the Imam's occultation there exist certain particular religious responsibilities that acquire a greater degree of special importance and significance due to Imam's hidden nature[2].[3]

In general, the religious responsibilities of a Muslim vis-à-vis his or her Imam are divided into two categories:

  1. General responsibilities: These are common and universal responsibilities that every Muslim bears with respect to his or her Imam, regardless of whether his or her Imam is Imam Mahdi (a) or any other individual. Similarly, these responsibilities exist regardless of whether the said Imam is present and apparent amongst his followers or hidden in a state of occultation. In short, these responsibilities apply to any Imam whose obedience is considered obligatory and, without doubt, they apply to Imam Mahdi (a) as well.
  2. Particular responsibilities: These responsibilities apply specifically and exclusively to Muslims vis-à-vis their relationship to Imam Mahdi (a) while not being applicable to their relationship towards other Imams. Similarly, this category of responsibilities encompasses obligations that apply to the era of Imam Mahdi's presence as well as obligations that apply to the age of Imam Mahdi's occultation.

The Various Types of Religious Responsibilities Applicable to Muslims

General Responsibilities

A human being who is a Muslim bears the following responsibilities with respect to their Imam:-

Obligatory Responsibilities

1. Knowing the Imam (Knowing Imam Mahdi (a)): according to narrated traditions, and after having acknowledged God and the Prophet (s), one of the most important duties for all believers is to recognize and know the immaculate Imam (a)[4]. Therefore, knowing the Imam (a), especially recognizing and knowing the Imam of the age (a), constitutes a fundamental responsibility of any person awaiting Imam Mahdi (a)[5]. This responsibility is firmly rooted in Islam's monotheistic worldview and is based upon a correct understanding of the Islamic concept of prophethood[6]. Within the Shi'a tradition, it is not possible to truly know God without knowing the person whom God has appointed to lead and guide all human beings[7].

2. Tawallī for the Imam (Submission to the authority of Imam Mahdi): Tawalli (i.e. submission to authority) vis-à-vis the Immaculate Imams (a), especially during the age of occultation, is one of the issues that is widely recommended within the narrated traditions of the Ahl al-Bayt (a). Imam Kazim (a) is reported to have said[8] : "Blessed are our Shi'a who, during the age of occultation, hold firm to our love and remain steadfast upon their loyalty towards us while being persistently weary of our enemies[9].[10] They are from us and we are from them". Tawallī for the Imam includes the following affairs: i. Faith in the Imamate and Wilayah: After having relatively understood and acknowledged the position of the Imam (a), it is a believer's prime religious responsibility to accept the Imam (a) and have faith in him. As a believer's understanding and recognition of the Imam (a) becomes more accurate and grows deeper, his or her faith and belief also expands and develops to reach higher levels[11]. ii. Love and Adoration: One of the crucial religious responsibilities of all Muslims during all ages and eras is to love the Ahl al-Bayt (i.e. the Sacred Household) of the Prophet (s) because they represent the closest friends of the Almighty[12]. Even though all Muslims are obliged to love and adore all Immaculate Imams (a), special emphasis has been placed on loving Imam Mahdi (a) specifically. A believer's faith reaches completion only when he or she loves Imam Mahdi (a) and submits to his divinely granted authority[13]. iii. Obedience and Support: The Imam of the Age (a) is the person who will revitalize and bring back to life the true and luminescent teachings of the Qur'an, the Prophet (s) and the Immaculate Imams (a)[14]. His ideology and strategy will be authentic Islam and the esteemed instructions of the Messenger of Islam (s). Even though he is currently in occultation, his will and command permeates all existence. Therefore, the commands of Imam Mahdi (a) need to be recognized and understood so that they may be obeyed[15]. Obedience to the Imam (a) is contingent upon a few general issues: piety and God-consciousness, emulation of the Imam's tradition and practical example which includes resisting all forms of corruption and heterodoxies, being mindful of and preserving the rights of people including individual rights as well as societal one, etc. 3. Tabarrī from Ṭāghūt (lit. denouncement of false leadership): Denouncement of all self-appointed and false imams and leaders is one of the most important religious responsibilities which the Ummah (Muslim Nation) must fulfill[16]. Denouncing such fraudulent claimants is necessary to achieve perfection in one's submission to Imam Mahdi (a). Tabarrī means that a believer must harbor anger and animosity within his or her heart with respect to the enemies of God, the enemies of the Prophets (a), the enemies of the Immaculate Imams (a), the enemies of the rightful successors of the Prophets and Imams (i.e. the pious jurists), and the enemies of all righteous believers. Similarly, from a political point of view, all Muslims are obliged to accept and acknowledge the divine leadership, God appointed rulership and divine government of the Imams (a) while turning away from the government of Islam's enemies[17]. 4. Strengthening the Wilayah Amongst the True Believers and Authentic Followers of the Imam (a): Strengthening this wilayah can include the following affairs: i. Being Friends with the Friend of Imam Mahdi (a): One of the key actions and duties of those who await Imam Mahdi (a) is to love Ahl al-Bayt (a) and harbor enmity towards their enemies[18]. With respect to this issue, numerous narrated traditions have been reported from the Ahl al-Bayt (a). For instance, it is narrated that they said[19]: "Indeed, I am at peace with those who are at peace with you, and I am at war with those who are at war with you". Herein, the pronoun "you" primarily points towards Ahl al-Bayt (a) but at the same time it can also be seen to include the friends and Shi'as of Ahl al-Bayt (a). This love entails that a believer should adore and adulate the Ahl al-Bayt (a) and their friends, being happy in their happiness and feeling sad in their sadness. Indeed, sharing in the pious happiness of believers serves to please Allah, His Prophet (s) and the Immaculate Imams (a). On the other hand, it is impossible to be oblivious or bear compassion towards the enemies of the Immaculate Imams and those who wage war against them. In fact, they must be treated in the same manner as they seek to treat the sacred Ahl al-Bayt (a) of the Prophet (s)[20]. ii. Enjoining Virtue and Prohibiting Vice: One of the crucial religious duties, characteristics, attributes and socio-political responsibilities of all people, especially the Shi'a and all those who await Imam Mahdi (a) during his occultation, is to struggle against tyranny, oppression and corruption. This includes an active and serious fight against macro level vices that may exist within governmental individuals and structures, since such vice is more significant in its detrimental effects and influences. Similarly, a community wide spirit for reform and a national commitment to enjoining virtue and forbidding evil also forms a key component of these fundamental religious obligations[21]. 5. Strengthening the Unity and Internal Cohesion of the Muslim Nation and Fighting Against all Elements of Discord and Dissension: Every society is always striving to create solidarity and strengthen social discipline. At the same time, they are always trying to ward off all elements that may lead to social disagreement[22]. For creating conducive grounds for the reappearance of Imam Mahdi (a) and the formation of his global government, Muslims are required to establish unity and social cohesion amongst themselves while avoiding all kinds of short-sighted and peripheral disagreements. Similarly, they must preserve their steadfast harmony against their common enemies. In this way, Muslims will be able to pave the way for the reappearance of God's appointed universal reformer who is Imam Mahdi (a)[23].

Non-obligatory Responsibilities

1. Pilgrimage to the Imam (a) and Remembering Him in One's Thoughts: One of the major religious duties and responsibilities of all Muslims vis-à-vis Imam Mahdi (a) is to honour his name and memory at all times and places without ever forgetting him[24]. Fundamentally, we must pay attention to the fact that remembrance of Ahl al-Bayt (a) and speaking of their exalted merits and characteristics leads to the further vitalization of the Ahl al-Bayt's school of thought and lends spiritual illumination to the hearts of the believers. 2. Prayer for the Imam: Prayers and supplications are one of the essential and inseverable religious duties within the life and social culture of any individual who awaits Imam Mahdi (a)[25]. Similarly, they serve as clear signs that demonstrate that this person is engaged in an authentic anticipation of Imam Mahdi's return[26]. Imam Mahdi (a) is reported to have said[27]: "Pray frequently for the hastening of deliverance for this is your salvation". Although the Imam (a) does not need our prayers, supplicating for him creates for us a spiritual connection that ties us more firmly to him[28]. 3. Emulating the Practical Tradition and Conduct of the Imam in Recommended Affairs (Following the Imam's Ethics and His Manners of Worship): In terms of the social dimension of a lifestyle that helps in preparing the grounds for the reappearance of Imam Mahdi (a), one effective moral trait can be to invite people to emulate the noble ethics and virtuous manners of the Imam (a) and to act in accordance to what the Imam (a) likes while staying clear of all words and actions that may displease him[29]. The true meaning of being a follower of the Imam (a) and the very essence of being a Shi'a lies in obeying the Imam (a) and making him one's ideal in all aspects of inner morality as well as outer practicality. It is through such a complete and utter submission to the Imam that one can perfect his or her faith, thus reaching the highest levels of obedience and attaining the Imam's company on the Judgement Day as well as within Paradise[30]. 4. Performing Acts of Worship on the Imam's Behalf: Muslims can perform certain rituals of worship on the Imam's behalf. For instance, they can give charity and alms on his behalf, asking God for his well-being and continued health, or they can perform the Hajj pilgrimage on the Imam's behalf and gift its spiritual reward to him etc[31].

Specific Responsibilities

A Muslim must fulfill the following religious duties owed to Imam Mahdi (a):

Obligatory Responsibilities

1. Awaiting the Deliverance and the Reappearance of Imam Mahdi (a) (both individually and communally): When speaking of the religious responsibility of individuals and societies vis-à-vis Imam Mahdi (a) during the period of his occultation, it must be mentioned that one of the most important of these duties in the solemn act of awaiting the deliverance[32]. The Prophet (s) is reported to have said: "Awaiting the deliverance is the most meritorious of actions performed by my nation"[33].[34] Similarly, in another narrated tradition, Imam Jawad (a) is reported to have said: "The Qa'im (i.e. he who shall rise up) from amongst us is Imam Mahdi (a). He must be awaited for during the period of his occulation and he must be obeyed during the era of reappearance"[35].[36] 2. Steadfastness and Patience in the Face of Predicaments During the Era of Imam Mahdi's Occultation (both individually and communally): "Patience" means to demonstrate self-restraint and self-control during challenging and dire situations. As such, one of the specific religious duties of all Muslims during the period of Imam Mahdi's occultation is to exercise patience when faced by adversity[37]. This means that they must emulate the Holy Prophet (s), the Immaculate Imams (a) and the other prophets of God and act as they acted when confronted by calamities and tribulations[38]. These trails and difficulties exist in order to spiritually purify those who await the return of Imam Mahdi (a). In this regard, Imam Baqir (a) is reported to have said[39]: "O' Shi'as of the Prophet's progeny, you will be as thoroughly purified and cleansed such kohl is purified within a person eye"[40]. 3. Preparedness and Creating the grounds for Imam Mahdi's Reappearance: The uprising of Imam Mahdi (a) requires the existence of well-prepared and worthy human-beings who may be able to support the immense weight of the Imam's widespread and global reforms. This in itself, requires different levels of preparation so as to train people who could effectively execute Imam Mahdi's grand program[41]. The elements involved in such a preparation are: spiritual and psychological preparedness, intellectual and ideological readiness, ethical and behavioural preparedness, political readiness, economic preparedness and also military readiness. 4. Following the Generally Appointed Deputies of Imam Mahdi (a): According to the directives of the Immaculate Imams (a), one of the very important religious duties during the era of occultation is that Muslims must obey and follow righteous religious scholars who are the generally appointed deputies of Imam Mahdi (a)[42]. During the age of the greater occultation, jurists who are comprehensively qualified have been appointed by Imam Mahdi (a) to be his general representatives. As such, they are empowered and duty-bound to continue the mission of the imamate and protect and preserve Islamic law[43]. The Imam of the Age (a) is reported to have said[44]: "In all upcoming events that shall befall you, you must turn to (and obey) the narrators of our traditions (i.e. the religious scholars), for they are my definitive proofs upon you and I am God's definitive proof upon them".

Non-obligatory Responsibilities

1. Prayer for Expediency in Deliverance and Prayer for Imam Mahdi's Reappearance: During the era of occultation, there exist certain religious duties that are only necessary with regards to Imam Mahdi (a). One such religious responsibility is the obligation to pray for the hastening of Imam Mahdi's deliverance[45]. Praying for deliverance is not limited to the recitation of a few ritual words of pious supplication. In fact, it must be the expression of sincere emotions held deep within one's heart and an outward declaration of a person's immense love for Imam Mahdi (a). Since the Imam (a) represents a symbol of all the desires and yearnings of a person who awaits the Mahdi's return, the greatest concern of such a person must be prayer for the expediency in Imam Mahdi's reappearance[46]. 2. Sadness Due to the Occultation of Imam Mahdi (a) and Longing for Imam Mahdi's Return: One of the spiritual and emotional duties of a pious believer who awaits Imam Mahdi's return is to feel sadness and sorrow for the separation that exists between the Imam (a) and his or herself. This act is considered a form of spiritual support for Imam Mahdi (a). The sorrow in question is expressed through tears and lamentation supplications[47]. Sudayr al-Sayrafī is narrated to have said[48]: "I went to my blessed lord, Imam Sadiq (a). I found him in a state of tears resembling that of a mother who has lost her child. His sorrow was apparent upon his blessed cheeks and the colour of his face had changed. His tears had soaked his dress and, in such a state, he said, "O' my blessed lord! Your occultation has driven sleep away from my eyes and has made the Earth shrink around me. It has filed my heart with sadness. O' my blessed lord! Your occultation has amplified the magnitude of our tribulations and struggles"[49].


References

  1. ↑ Sharḥ Nahj al-Balāghah, vol. 12, pg. 347, hikmah no. 143.
  2. ↑ See: Musawi Isfahani, Mirza Muhammad Taqi, Mikyal al-Makarim fi Fawa'id Du'a li l-Qa'im, vol. 2, p. 104.
  3. ↑ See: Radawi, Rasul, Imam Mahdi (a), pp. 97-100.
  4. ↑ Tuna'i, Mujtaba, Maw'udnamih, p. 674; Haranji, Mansur, Intizar wa Waza'if-e Muntaziran, p. 77.
  5. ↑ See: Musawi, Sayyid Mahdi, Tarbiyat-e Siyasi dar Partuw-e Intizar, pp. 32-33.
  6. ↑ See: Jawadi Amuli, Abd Allah, Imam Mahdi Muwjud-e Mu'ud, pp. 189-193.
  7. ↑ See: Musawi Nasab, Sayyid Ja'far, Diwist Pursish wa Pasukh Piramun-e Imam Zaman, pp. 324-338; Mahdawi Fard, Mirza Abbas, Falsafa-yi Intizar, pp. 140-160; Shams al-Din, Sayyid Mahdi, Dar Sahil-e Intizar, pp. 49-55; Shafa'i, Mahbub, Maw'ud- Haqq, pp. 211-227; Tuna'i, Mujtaba, Muw'udnama, p. 780; Shafi'i Sarwistani, Ibrhim, Chashm bi Rah, pp. 55-74; Haranji, Mansur, Intizar wa Wazayif-e Muntaziran, p. 69; Tawusi, Sakina, Intizar az Didgah-e Ahl al-Bayt, p.?; Mahdawiyyat Purshishha wa Pasukhha, p. 269, 430; Aftab-e Mihr, pp. 84-86; Nigin-e Afarinish, pp. 141-148; Farhang-e Shi'a, pp. 458-59; Ayin-e Intizar, pp. 196-227; Pursiman-e Jawan, pp. 15-22.
  8. ↑ Khiṣāl, vol. 2, pg. 361; Irbilī, ‘Alī ibn ‘Īsā, Kash al-Ghummah, vol. 2, pg. 524.
  9. ↑ Khisal, vol. 2, p. 361; Irbili, Ali b. Isa, Kashf al-Ghumma, vol. 2, p. 524.
  10. ↑ See:Shafi'i Sarwistani, Ibrahim, Ma'rifat-e Imam Zaman wa Taklif-e Muntaziran, p. 123.
  11. ↑ See: Zuhurifar, Muhammad, Intizar-e Wazifihsaz, p.?.
  12. ↑ See: Fadil Lankarani, Muhammad Jawad, Guftarha-yi Mahdawi, pp. 122-24.
  13. ↑ Subhani Nia, Muhammad, Mahdawiyyat wa Aramish-e Rawan, p. 42.
  14. ↑ Samadi, Qanbar Ali, Akharin Munji, p. 124.
  15. ↑ Jawadi Amuli, Abd Allah, Imam Mahdi Muwjud-e Muw'ud, pp. 189-193.
  16. ↑ See: Kabir, Yahya, Jahan Bini wa Ma'arif-e Tatbiqi, pp. 310-311.
  17. ↑ Shafi'i Sarwistani, Ibrahim, Chishm bi Rah, p. 86.
  18. ↑ Faqihi, Ali Naqi, Sabk-e akhlaq-e Ijtima'i-yi Mahdi Yawaran, p. 127.
  19. ↑ Ibn Babaweh, Kāmil al-Ziyārah, pg. 329.
  20. ↑ Husayni Milani, Sayyid Ali, Wazayif-e Ummat dar Barabar-e Imam, p. 97.
  21. ↑ Irfan, Amir Muhsin, Tabyin-e Naqsh-e Guftiman-e Intizar dar Muhandisi-yi Farhang-e Muqawimat, pp. 22-23.
  22. ↑ Dawudpur, Murtada, Naqsh-e Intizar-e Faraj dar Insijam-e Islami-yi Guruhha-yi Siyasi Ijtima'i wa Wazayif-e Duwlat-e Zaminasaz, pp. 38-39.
  23. ↑ See: Muhammadi Ishtihardi, Muhammad, Hadrat-e Mahdi Furugh-e Taban-e Wilayat, pp. 107-117.
  24. ↑ See: Salimiyan, khudamurad, Naqsh-e Mardum dar Inqilab-e Jahani-yi Hadrat Mahdi, p. 72.
  25. ↑ See: Haranji, Mansur, Intizar wa Wazayif-e Muntaziran, p. 81.
  26. ↑ Fadil Lankarani, Muhammad Jawad, Guftarha-yi Mahdawi, pp. 122-124.
  27. ↑ Bihar al-Anwar, vol. 53, p. 180, chapter 31.
  28. ↑ See: Subhani Nia, Muhammad, Mahdawiyyat wa Aramish-e Rawan, pp. 146-147.
  29. ↑ Najafi, Hasan, Barrisi-yi Ab'ad-e Raftar-e Akhlaqi dar Sabk-e Zindigi-yi Zaminisaz-e Zuhur-e maw'ud, p. 31.
  30. ↑ Musawi Isfahani, Sayyid Muhammad Taqi, Takalif-e Bandigan Nisbat bi Imam Zaman, pp. 500-501.
  31. ↑ Dirbaz, Askar, Rawishha-yi Atharguzari-yi Intizar dar jami'i-yi Muntazir, p. 123.
  32. ↑ See: Ilahinijad, Husayn, Wazayif-e Muntaziran dar 'Asr-e Ghaybat, p. 65.
  33. ↑ Biḥār al-Anwār, vol. 51, pg. 156.
  34. ↑ Ilahinijad, Jusayn, Wazayif-e Muntaziran dar 'Asr-e Ghaybat, p. 65.
  35. ↑ Biḥār al-Anwār, vol. 51, pg. 156.
  36. ↑ See:Akbari, Muhammad Rida, Parcham-e Hidayat, pp. 31-32.
  37. ↑ Sadr, Sayyid Muhammad, Tarikh-e Ghaybat-e Kubra, pp. 453-455.
  38. ↑ See:Fadil Hamidani, Sayyid Yahya, Nishaniha-yi Qa'im Al Muhammad, p. 79.
  39. ↑ Nu'mānī, Al-Ghaybah, pg. 206.
  40. ↑ Ahangaran, Muhammad Rasul, Barrasi-yi Mabani-yi Darurat-e Zaminisazi barayi Zuhur-e Muw'ud, pp. 172-173.
  41. ↑ Guhari, Abbas, Risalat-e Muntaziran dar Zaminisazi-yi barayi Zuhur wa Tahaqquq-e Duwlat-e Karima, pp. 93-95.
  42. ↑ See: Kuwthari, Ibrahim, Intizar wa Wazayif-e Muntaziran, pp. 20-22.
  43. ↑ Faqihi, Ali Naqi, Sabk-e Akhlaq-e Ijtima'i Mahdi Yawaran, p. 129.
  44. ↑ Kamāl al-Dīn wa Tamām al-Ni'mah, vol. 2, pg. 483.
  45. ↑ salimiyan, Khudamurad, Darsnama-ye Mahdawiyyat, pp. 228-233.
  46. ↑ Samadi,Qanbar Ali , Akharin Munji, p. 132.
  47. ↑ 'Ali Mas'ud, Mas'ala-yi Mahdawiyyat]], pp. 293-296.
  48. ↑ Kamāl al-Dīn, vol. 2, chap. 34, pg. 21.
  49. ↑ Ansari, Abd al-Rahman, Wazayif-e Muntaziran-e Imam 'Asr, pp. 56-62; Tali'i, Abd al-Husyn, Rahtusha-yo Muntaziran, pp. 13-20.
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