Question 517 - The Enlightening Answer Across the Ether, Vol 5

Supporters Response:

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers upon Muhammad and his family, the Imams and the Mahdis, and grant them peace. Peace, mercy, and blessings of Allah be upon you. A1: Regarding the narration about which you ask: ‘… Likewise is the occultation of the Qa’im (a), for the nation will deny it because of its length. One will say, without guidance, that he was not born; one will say he was born and died; one will disbelieve by saying that our eleventh was sterile; one will depart from the religion by saying that it passes to a thirteenth and onward; and one will disobey Allah by saying that the spirit of the Qa’im (a) speaks in the form of another.’ Here is a previous answer I gave to one of the brothers: Regardless of the weakness of this narration’s chain of transmission, and regardless of holding the people to what they hold themselves to, the Imam’s (a) words concern those who deny the existence, Imamate, and continued life of Imam al-Mahdi (a). His saying, ‘… one will depart from the religion by saying that it passes to a thirteenth and onward,’ means that he believes in a thirteenth and onward while also saying that Imam al-Mahdi (a) died during the Minor or Major Occultation. It does not mean that merely believing in descendants and successors of Imam al-Mahdi (a), who will be his successors after his sacred rising and the first of whom will prepare the way for him (a), is such a belief. The evidence is that the Imam (a) is speaking about the occultation of Imam al-Mahdi (a) and the people’s apostasy and deviation from him. What is prohibited here is saying that Imam al-Mahdi (a) dies during the occultation and appointing a thirteenth proof after him. This statement means that Imam al-Mahdi (a) did not remain until he appeared and rose to fill the earth with equity and justice after it had been filled with oppression and injustice, as tens or hundreds of narrations state. As for saying that Imam al-Mahdi (a) has successors while believing in Imam al-Mahdi’s existence and life until he establishes the state of divine justice, this narration does not deny it; rather, tens of narrations expressly state and indicate this meaning. That is, tens of narrations state the existence of the Mahdis from the descendants of Imam al-Mahdi (a). If you wish, consult The Decisive Response to Those Who Deny the Descendants of the Qa’im (a), one of the publications of the Supporters of Imam al-Mahdi (a). Thus, the narration discusses a subject other than the successors of Imam al-Mahdi (a). It discusses the doctrine of those who say that Imam al-Mahdi (a) died during his occultation and believe in a thirteenth Imam. The invalid belief is not belief in the existence of successors to Imam al-Mahdi (a), but belief in the successors together with saying that Imam al-Mahdi (a) died during his occultation. This is outside-specifically, in subject-the matter of believing in the twelve successors from the descendants of Imam al-Mahdi (a), because we believe in them, but we also believe in the Imamate of Imam al-Mahdi (a) during the Major Occultation and that he is the principal proof until he rises and fills the earth with equity and justice. We do not say that Imam al-Mahdi (a) dies during his occultation, so this narration does not apply to us. What relation has one matter to the other? In truth, those who object to us with this narration are at the utmost limit of ignorance and delusion. What I have said is also indicated by the fact that all the invalid statements mentioned by Imam al-Sadiq (a) mean asserting that Imam al-Mahdi (a) does not exist or has died. Consider the statements contained in the narration: ‘One will say, without guidance, that he was not born’-that is, they say Imam al-Mahdi (a) was never born. ‘One will say he was born and died’-these likewise say that Imam al-Mahdi (a) does not exist during his occultation. ‘One will disbelieve by saying that our eleventh was sterile’-that is, Imam al-Hasan al-Askari was sterile and did not beget Imam al-Mahdi (a), and the result is likewise that Imam al-Mahdi (a) does not exist during his occultation. ‘One will depart from the religion by saying that it passes to a thirteenth and onward’-here too it means that the Imamate passed to a thirteenth and so on. The result is likewise denial of Imam al-Mahdi’s (a) existence and Imamate during his occultation. The whole narration therefore concerns those who deny Imam al-Mahdi (a) during his occultation. ‘One will disobey Allah by saying that the spirit of the Qa’im (a) speaks in the form of another’-this likewise means that the spirit of the Qa’im entered or speaks in the body of another. This statement is also invalid and means that the proof is someone other than Imam al-Mahdi (a)-that is, the proof is the one through whom the spirit of the Qa’im speaks. Moreover, this narration appears in some books with the wording: ‘One will depart from the religion by saying that it passes to a thirteenth and no further.’ This means that during the occultation of the Qa’im (a), the Imamate did not pass from him and move to a thirteenth. Certainly, one who says that the Imamate passed to someone other than Imam al-Mahdi (a) and that he died during his occultation has departed from the religion. His saying, ‘and no further,’ means that during his occultation the Imamate remains bound to Imam al-Mahdi (a) and that he is the principal proof over creation. Of course, this does not prevent him from having a deputy or successor, because believing in a successor does not mean that the Imamate passed or moved from him to his successor. Ali ibn Abi Talib (a) was the successor of the Messenger Muhammad (s) during the Messenger’s lifetime, but no one said that authority as proof over creation passed to Imam Ali (a) until after the death of the Messenger of Allah (s). Likewise, al-Hasan and al-Husayn were the successors of Imam Ali (a) during his lifetime, but this does not mean that the Imamate passed from Imam Ali (a) to them until after Imam Ali’s death. The same applies to the remaining Imams (a): their successors existed, but this did not mean that the Imamate and authority as proof passed from the earlier one to the later one until after the death of the earlier one. I believe this is among the clear matters needing no explanation or detail. We do not now say that the Imamate passed and moved from Imam al-Mahdi (a) to his successor, Sayyed Ahmed Alhasan (a). Rather, we say that the proof over Sayyed Ahmed Alhasan and all creation is Imam al-Mahdi al-Hujja ibn al-Hasan (a), and that Sayyed Ahmed Alhasan’s authority as proof is because he is the messenger and successor of Imam al-Mahdi (a), sent by him (a). Sayyed Ahmed Alhasan can never oppose any command or prohibition of Imam al-Mahdi (a). Rather, Sayyed Ahmed Alhasan has stated that he transmits from Imam al-Mahdi (a), calls people to him, and calls them to prepare for his sacred rising. It is known that al-Husayn (a) was a successor and Imam during the lifetime of the Messenger Muhammad (s), Imam Ali (a), and Imam al-Hasan (a), because of the saying of the Messenger Muhammad (s), in meaning: ‘Al-Hasan and al-Husayn are two Imams whether they rise or remain seated’ (^[103]). Yet saying that al-Husayn was an Imam does not mean that authority as proof over creation passed from the Messenger Muhammad, Imam Ali, or Imam al-Hasan (a) to Imam al-Husayn (a). Rather, authority as proof passed only in two cases: either after their deaths (a), or when Imam al-Husayn (a) was charged as a deputy and messenger from the Messenger Muhammad (s), Imam Ali (a), or Imam al-Hasan (a). It is also known that Ali ibn Abi Talib (a) was a proof during the lifetime of the Messenger Muhammad (s), when the Messenger (s) was absent or charged him with a particular matter, such as sending him to the people of Yemen. But this does not mean that authority as proof passed or moved completely from the Messenger Muhammad (s) to Imam Ali (a); rather, it was by way of deputation. It passed completely only after the death of the Messenger Muhammad (s). Furthermore, the sect that said Imam al-Mahdi (a) died and that the Imamate passed to his son became extinct long ago-approximately immediately after the Minor Occultation. Sheikh al-Tusi stated in his book Al-Ghayba, page 228, that this sect had become extinct and ended. Thus the words of Imam al-Sadiq (a) were fulfilled and concern this sect, which believes that Imam al-Mahdi (a) died and that the Imamate passed to his son during the age of occultation. Imam al-Sadiq’s (a) words have no connection to denying the descendants or successors of Imam al-Mahdi (a). At this point, I believe the matter has become as clear as the sun in broad daylight. Praise be to Allah, Lord of the worlds, and may Allah send abundant prayers upon Muhammad and his family, the Imams and the Mahdis, and grant them peace. A2: His saying (a): ‘… These are the Imams from the Household of election and purity. By Allah, no one other than them [or: us] claims it except that Allah, Blessed and Exalted, will gather him with Iblis and his soldiers …’ This hadith never means denying Imamate or successorship to the Mahdis from the descendants of Imam al-Mahdi (a). For clarification, I mention several points: A. Attention must be paid to the fact that mentioning the twelve Imams (a) does not mean denying other successors, especially when they are expressly designated in the words of the Imams (a). As is said, ‘Affirming one thing does not indicate the negation of what is besides it.’ In many narrations, the progeny is explained as Ali, Fatima, al-Hasan, and al-Husayn, but this does not mean that the Imams from the descendants of al-Husayn (a) are not from the progeny or are not from the Household of the Messenger Muhammad (s), from whom Allah removed impurity and whom He purified completely. Abu Basir said: ‘I said to Abu Abdullah (a), “Who are the family of Muhammad (s)?” He said, “His descendants.” I said, “His Household?” He said, “The Imams, the successors.” I said, “His progeny?” He said, “The Companions of the Cloak.” I said, “His nation?” He said, “The believers who affirmed what he brought from Allah, holding fast to the two weighty things that they were commanded to hold fast to: the Book of Allah and his progeny, his Household, from whom Allah removed impurity and whom He purified completely. They are the two successors over the nation after him (s)”’ (^[104]). In the preceding narration, we find that Imam al-Sadiq (a) expressly stated that the progeny are the Companions of the Cloak and distinguished them from the family, which applies to all the Imams and successors. He even explained the family or Household (a) as the Imams, the successors, without expressly mentioning Fatima al-Zahra (a), although she is certainly foremost among the family and Household. Does this mean, for example, that Fatima (a) is not from the Household? We return to the progeny, explained in the preceding narration as the Companions of the Cloak-Ali, Fatima, al-Hasan, and al-Husayn-and consider whether it applies only to them or also to all the Imams from the descendants of al-Husayn (a). From al-Sadiq Ja‘far ibn Muhammad, from his father Muhammad ibn Ali, from his father Ali ibn al-Husayn, from his father al-Husayn ibn Ali, from his father Ali ibn Abi Talib (a), who said: ‘The Messenger of Allah (s) said: I leave among you the two weighty things: the Book of Allah and my progeny, my Household. They will never separate until they come to me at the Pond, like these two’-and he joined his two index fingers. Jabir ibn Abdullah al-Ansari stood and said, ‘O Messenger of Allah, who are your progeny?’ He said, ‘Ali, al-Hasan, al-Husayn, and the Imams from the descendants of al-Husayn until the Day of Resurrection’ (^[105]). Is it right for anyone to say that the two hadiths contradict each other because the first explained the progeny as the Companions of the Cloak, while the second explained it as them together with the Imams from the descendants of al-Husayn (a) until the Day of Resurrection? Of course not. The answer to the objector is that explaining the progeny as the Companions of the Cloak does not mean it is restricted to them. Affirming an attribute of one thing does not mean denying it of another. Rather, the words of the Household (a) have wisdoms, aims, intentions, occasions, states, general and detailed expressions, circumstances of dissimulation and trial, consideration for the listener’s condition, and concern to safeguard secrets except from those entitled to them, and so forth. This is one example, and the evidence for general and detailed expression in the words of the Household (a) is abundant. B. It is not hidden from one acquainted with the matter of Imam al-Mahdi’s (a) successors that it is among the secrets the Messenger Muhammad (s) and his Household (a) deliberately concealed for a consummate wisdom. A secret cannot be spread at every time and place, or it would not be a secret. If necessity calls for alluding to it, it is alluded to through indication, indirect wording, disguise, concealment, and so forth. For this reason, we find that the Household (a) mentioned the Mahdis to establish the proof against those who deny them or against the people of their own times-sometimes, of course, by way of indication, disguise, and concealment, and at other times through an explicit statement that did not expose the matter-because the age of trial through them had not then come, and because the nation at that time did not believe in the twelve Imams, so how could it believe in others? Indeed, it did not believe in the caliphate of the Commander of the Faithful (a). If we pay attention to the fact that the matter of Imam al-Mahdi’s (a) successors lies within the trial and test faced by the people of the end times, then certainly this test and trial must be concealed so that it can be valid; otherwise, it would not be a trial and test. No one gives the examination questions together with their answers in an explicit form untouched by doubt or ambiguity. This is a test against which the Household (a) warned in many narrations. They guided their Shia to beware of certain possibilities that might occur and, if they did occur, not to deny them. I mention some narrations and leave their explanation to the discerning reader: Al-Fudayl ibn Yasar narrated from Abu Ja‘far (a), saying: ‘I said to him, “Does this matter have an appointed time?” He said, “Those who appoint times have lied; those who appoint times have lied. When Moses (a) departed as a delegate to his Lord, he appointed thirty days for them. When Allah added ten to the thirty, his people said, ‘Moses has broken his promise to us,’ and did what they did. Thus, when we narrate a report to you and it occurs as we narrated it, say, ‘Allah has spoken truthfully.’ When we narrate a report to you and it occurs contrary to what we narrated, say, ‘Allah has spoken truthfully,’ and you will be rewarded twice”’ (^[106]). Abu Basir narrated from Abu Abdullah (a), who said: ‘Allah, Exalted is He, revealed to Imran: “I will grant you a sound and blessed male who will heal the blind and the leper, revive the dead by Allah’s permission, and whom I will make a messenger to the Children of Israel.” Imran related this to his wife Hannah, the mother of Mary. When she became pregnant, she considered her pregnancy to be a boy. When she delivered her, she said, “My Lord, I have delivered a female, and the male is not like the female”-that is, a girl cannot be a messenger. Allah says, “Allah knew best what she had delivered.” When Allah, Exalted is He, granted Jesus to Mary, he was the one about whom Imran had been given glad tidings and whom he had been promised. Thus, when we say something about a man and it is in his son or his son’s son, do not deny it’ (^[107]). Abu Abdullah (a) said: ‘When we say a statement concerning a man and it is not in him but is in his son or his son’s son, do not deny it, for Allah, Exalted is He, does whatever He wills’ (^[108]). Abu Khadija said: I heard Abu Abdullah (a) say, ‘A man may rise with justice or act unjustly, and it is attributed to him although he was not the one who did it; it is his son or his son’s son after him, and so he is he’ (^[109]). Abu Hamza al-Thumali said: Abu Ja‘far and Abu Abdullah (peace be upon them) said, ‘O Abu Hamza, if we tell you about a matter that it comes from here, but it comes from there, Allah does whatever He wills. If today we tell you a report and tomorrow tell you the contrary, Allah erases whatever He wills and confirms’ (^[110]). Do these reports and their like not convey a warning about something that will occur at the end times, specifically concerning Imam al-Mahdi (a), to which the Household (a) were careful to point without explicitly declaring it for a particular wisdom they knew? After this warning, does anyone have an excuse to regard Allah’s religion according to his own opinion, or to demand that Imam al-Mahdi (a) come according to what he understands or has known, otherwise refusing to believe him and obey his command? We can know that the matter of Imam al-Mahdi’s (a) successors was deliberately concealed and is among the secrets from the following. Abdullah ibn al-Harith said: ‘I said to Ali (a), “O Commander of the Faithful, inform me about the events that will occur after your Qa’im.” He said, “O son of al-Harith, that is a matter whose mention has been entrusted to him. The Messenger of Allah-may Allah’s prayers be upon him and his family-covenanted to me not to disclose it except to al-Hasan and al-Husayn-peace be upon them”’ (^[111]). In a hadith in which the Commander of the Faithful (a) mentions some signs of the Qa’im’s (a) rising, he says: ‘At that time repentance will be lifted, no repentance will be accepted, and no soul’s belief will benefit it if it did not believe before or earn good through its belief.’ Then he (a) said: ‘Do not ask me what will occur after this. My beloved, the Messenger of Allah (s), covenanted to me not to disclose it to anyone other than my progeny’ (^[112]). The descendants of Imam al-Mahdi (a) were not mentioned explicitly and clearly until after the killing of Imam al-Husayn (a), or shortly before it. Even the will of the Messenger (s) concerning the Mahdis (a) was not narrated publicly until the age of Imam al-Sadiq (a). This is what the wisdom of Allah, Exalted is He, required to preserve this tremendous secret. We therefore find some narrations mentioning the successors and enumerating them until the Qa’im (a); some suffice with saying, ‘until the Day of Resurrection’; and some expressly designate the successors after the Qa’im (a), who are his descendants. This is part of Allah’s planning and wisdom in concealing this matter until its time comes and its holder clarifies it, and so that no one other than its holder claims it. Many narrations report that when the Qa’im (a) rises, he calls to a matter that had been concealed and from which the majority went astray, and that he calls to a new matter that is severe upon the Arabs. Abu Ja‘far (a) said: ‘When our Qa’im rises, he will call the people to a new matter just as the Messenger of Allah (s) called to it. Islam began as something strange and will return as something strange, so blessed are the strangers’ (^[113]). Malik al-Juhani said: I said to Abu Ja‘far (a), ‘We describe the holder of this matter with a description belonging to no one among the people.’ He said, ‘No, by Allah, that will never be until he himself argues against you by it and calls you to it’ (^[114]). Abu Ja‘far (a) said: ‘… The Mahdi was named the Mahdi because he guides to a concealed matter …’ (^[115]). Al-Sadiq (a) said: ‘When the Qa’im rises, he will bring a matter other than what existed’ (^[116]). In a very long sermon, the Commander of the Faithful (a) said: ‘… He will display to the people a new book, which will be difficult and severe upon the disbelievers. He will call the people to a matter by which whoever acknowledges it is guided and whoever denies it goes astray. Woe, all woe, to whoever denies it …’ (^[117]). Even so, we find that in many narrations the Household explicitly mentioned the Mahdis from the descendants of Imam al-Mahdi (a), to establish the proof against those who deny and reject them. They likewise pointed and alluded to this. Among the instances of indication are the following: From the Commander of the Faithful-peace be upon him-from the Messenger of Allah (s), in a lengthy hadith about the Ascension: ‘… I was called: “O Muhammad.” I said, “At Your service, my Lord, and ready to obey. Blessed and Exalted are You.” I was called: “O Muhammad, you are My servant and I am your Lord, so worship Me and rely upon Me. You are My light among My servants, My messenger to My creation, and My proof among My creatures. For whoever follows you, I created My Garden, and for whoever opposes you, I created My Fire. For your successors I made My honor obligatory, and for your Shia I made My reward obligatory.” I said, “My Lord, who are my successors?” I was called: “O Muhammad, your successors are written upon the leg of the Throne.” While I was before my Lord, I looked at the leg of the Throne and saw twelve lights. In every light was a green line upon which the name of each successor from my successors was written. The first of them was Ali ibn Abi Talib and the last was the Mahdi of my nation. I said, “My Lord, are these my successors after me?” I was called: “O Muhammad, these are My guardians, beloved ones, chosen ones, and proofs after you over My creatures. They are your successors and caliphs and the best of My creation after you. “By My might and majesty, through them I will surely manifest My religion, exalt My word, and through the last of them cleanse the earth of My enemies. I will surely give him dominion over the east and west of the earth, subject the winds to him, humble the difficult necks before him, raise him through the means, give him victory through My army, and reinforce him with My angels until he proclaims My Call and gathers creation upon My oneness. Then I will perpetuate his kingdom, and I will alternate the days among My guardians until the Day of Resurrection”’ (^[118]). Through whom will Imam al-Mahdi’s (a) kingdom and state be perpetuated? Who are the guardians among whom Allah will alternate the days of the state of divine justice until the Day of Resurrection? It must be kept in mind that Imam al-Mahdi (a) dies or is martyred after a short period of his rule, and also that Allah said, ‘Then I will perpetuate his kingdom.’ It is not hidden that ‘then’ indicates conjunction together with delay. Allah, Exalted is He, then joined to this the statement about alternating the days among the guardians. It is known that the doctrine of the family of Muhammad (a) is founded upon Allah not appointing over the people a proof unless he is infallible and from the descendants of Imam al-Husayn (a). Thus, these guardians can never be anyone other than the Mahdis from the descendants of Imam al-Mahdi (a), who are expressly designated in the will of the Messenger Muhammad (s) at his death and in other narrations of the Household (a). In the report of Bayhas-the messenger of the jinn to the Commander of the Faithful (a)-and his question concerning the interpretation of Surat al-Qadr, it says: ‘… When Adam (a) descended to the world, the world was dark. Adam (a) said, “By their Lord’s permission-do you know what permission it was?” He said, “No.” He said, “Allah, Exalted is He, sent down to Gabriel: ‘My Lord, by the right of Muhammad and Ali, restore to me the light that was mine.’” Allah, Blessed and Exalted, sent it down to the world, and Adam would seek illumination through our light. It was therefore named the Night of Decree. When Adam (a) remained in the world and had lived in it for four hundred years, Allah sent down to him a chest of light with twelve doors. At every door was a standing successor who followed the way of the prophets. He said, “My Lord, who are these?” Allah said, “O Adam, the first of the prophets is you; the second is Noah; the third, Abraham; the fourth, Moses; the fifth, Jesus; and the sixth, Muhammad, the Seal of the Prophets. As for the successors, the first is your son Seth; the second, Shem son of Noah; the third, Ishmael son of Abraham; the fourth, Joshua son of Nun; the fifth, Simon Peter; the sixth, Ali ibn Abi Talib (a); and the last is the Qa’im from the descendants of Muhammad, through whom I will make My religion prevail over all religion, even though the polytheists dislike it.” Adam delivered the chest to Seth, and Adam died. For this reason Allah, Exalted is He, said: “Indeed, We sent it down on the Night of Decree. What will make you know what the Night of Decree is? The Night of Decree is better than a thousand months”’ (^[119]). Allah sent our light down to the world so that the believers would seek illumination through our light and the disbelievers would be blinded. As for His saying, ‘The angels descend’ (^[120]): when Allah sent Muhammad (s), with him was a chest of white pearl with twelve doors. In it was a white parchment containing the names of the twelve. He presented it to the Messenger of Allah (s), and his Lord commanded him that the right belonged to them and that they were lights. He said, ‘Who are they, O Commander of the Faithful?’ He said, ‘I and my sons al-Hasan and al-Husayn, Ali ibn al-Husayn, Muhammad ibn Ali, Ja‘far ibn Muhammad, Musa ibn Ja‘far, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, al-Hasan ibn Ali, and Muhammad ibn al-Hasan, the Holder of the Age-may Allah’s prayers be upon them all. After them are our followers and our Shia, who acknowledge our guardianship and deny the guardianship of our enemies …’ (^[121]). Here Bayhas asked about those to whom the right belongs, who are lights, and upon whom the angels descend on the Night of Decree. The answer was that they were the twelve Imams (a), and after them: ‘After them are our followers and our Shia, who acknowledge our guardianship and deny the guardianship of our enemies.’ It is known that the right intended here is the right of Imamate, caliphate, and authority as proof over creation. It is also known that the angels’ descent on the Night of Decree occurs only upon an infallible proof from the family of Muhammad (a). Who possesses this description after the twelve Imams (a) other than the Mahdis from the descendants of Imam al-Mahdi (a)? If it is said, ‘In this narration they are described as Shia of the Household (a), so how can they be successors?’ I say: the word ‘Shia’ is derived from ‘following’ and means following, taking as an example, and supporting. It is a gradational concept, meaning that it applies to its instances in different degrees, each according to his own. It is such a tremendous description that Abraham (a), the prophet of Allah, was described with it. The Exalted said: ‘Indeed, among his Shia was Abraham’ (^[122]), (^[123]). Thus, all the Imams (a) are Shia of the Commander of the Faithful (a), as are the Mahdis, and likewise the rest of the Shia, each according to his own degree. This is because the Imams (a) follow the path and way of Ali ibn Abi Talib (a), so they are his Shia at the highest levels of following, taking as an example, and supporting. We find that elsewhere the Mahdis are described as people from the Shia of the family of Muhammad: Abu Basir said: I said to al-Sadiq Ja‘far ibn Muhammad (peace be upon them), ‘O son of the Messenger of Allah, I heard from your father (a) that he said, “After the Qa’im will be twelve Mahdis.”’ He said, ‘He only said twelve Mahdis; he did not say twelve Imams. Rather, they are people from our Shia who call the people to our guardianship and to knowing our right’ (^[124]). It is not hidden that the station of the Imams differs from the station of the Mahdis (a) in merit, and that the will of the Messenger Muhammad (s) settled the matter by dividing the successors after the Messenger Muhammad (s) into twelve Imams and twelve Mahdis. Here, then, are two stations: the station of Imamate and the station of guidance. But this does not mean that the twelve Imams (a) are not rightly guided; nor does it mean that the twelve Mahdis are not Imams. The Household (a) expressly stated in their narrations that all twelve Imams (a) are rightly guided. It is likewise reported from them (a) that all the Mahdis from the descendants of Imam al-Mahdi (a) are Imams: It is narrated from Imam al-Mahdi (a), concerning how to send prayers upon the successors: ‘… Send prayers upon Your guardian, the holders of his covenant, and the Imams from his descendants. Prolong their lives, increase their spans, and bring them to the furthest of their hopes, [in religion], this world, and the Hereafter. Indeed, You have power over all things’ (^[125]). It is narrated from Imam al-Rida, in a supplication for the Holder of the Matter (a): ‘… O Allah, send prayers upon the holders of his covenant and the Imams after him. Bring them to their hopes, increase their spans, make their victory mighty, complete for them what You have entrusted to them of Your command for them, make their supports firm, and make us their helpers and supporters of Your religion. Indeed, they are the mines of Your words, the treasurers of Your knowledge, the pillars of Your oneness, the supports of Your religion, the holders of Your command, Your chosen servants, Your select from Your creation, Your guardians and the progeny of Your guardians, and the choice children of Your Prophet. Peace, mercy, and blessings of Allah be upon him and upon them’ (^[126]). From what precedes, we know that if you relate or compare the successors after Imam al-Mahdi (a) to the twelve Imams, they are Mahdis, to distinguish the station of Imamate from that of guidance. If we regard the successors after Imam al-Mahdi (a) in themselves, they are Mahdis and Imams, because they are among the successors of the Messenger Muhammad (s) and are the proofs over the people of the earth after Imam al-Mahdi (a). Al-Mufaddal ibn Umar said: ‘I said to Abu Abdullah (a), concerning the saying of Allah, Exalted is He: “Rather, they denied the Hour, and We have prepared a Blaze for those who deny the Hour” (^[127]). He said to me, “Allah created the year as twelve months, made the night twelve hours, made the day twelve hours, and from us are twelve who are spoken to. The Commander of the Faithful (a) was one hour among those hours”’ (^[128]). Abu al-Sa’ib narrated that Abu Abdullah Ja‘far ibn Muhammad (a) said: ‘The night is twelve hours, the day is twelve hours, the months are twelve months, the Imams are twelve Imams, and the chiefs are twelve chiefs. Ali is an hour among twelve hours, and this is the saying of Allah: “We have prepared a Blaze for those who deny the Hour”’ (^[129]). The indication to the Mahdis in these two narrations is clear and manifest. Consider his saying (a) in the first narration: ‘He made the night twelve hours, made the day twelve hours, and from us are twelve who are spoken to. The Commander of the Faithful (a) was one hour among those hours.’ That is, he is one hour among the hours of the night, as are the Imams after him through Imam al-Hujja Muhammad ibn al-Hasan (a), because they lived under the state of falsehood. It remains for us to know who represents the twelve hours of the day and what is meant by the day. The second narration clarifies the matter further. Consider his saying (a): ‘The night is twelve hours, the day is twelve hours … the Imams are twelve Imams, and the chiefs are twelve chiefs. Ali is an hour among twelve hours …’ Who are these twelve chiefs mentioned after the twelve Imams, who correspond to the twelve hours of the day, while the Imams (a) correspond to the twelve hours of the night? It is clear that the hours of the day in both hadiths, and likewise the twelve chiefs in the second narration, mean the twelve Mahdis from the descendants of Imam al-Mahdi (a), especially when this is supported by the narrations expressly designating the twelve Mahdis and the descendants of Imam al-Mahdi (a). The Household (a) guided us to scrutinize their words: Abu Abdullah (a) said: ‘A report you understand is better than ten you narrate. Every truth has a reality, and every correct thing has a light.’ Then he said: ‘By Allah, we do not count a man among our Shia as one possessing understanding until an indirect statement is made to him and he recognizes the indirect statement …’ (^[130]). If we return to the narrations of the Household (a) to know the night and day connected to them and their state (a), the matter becomes clear in the most manifest form: Abu Basir narrated from Abu Abdullah (a), saying: ‘I asked him about the saying of Allah, “By the sun and its brightness.” He said, “The sun is the Messenger of Allah (s); through him Allah clarified their religion to the people.” I said, “And the moon when it follows it.” He said, “That is the Commander of the Faithful (a).” I said, “And the night when it covers it.” He said, “Those are the imams of injustice who seized the matter in place of the family of the Messenger of Allah (s) and sat in a seat to which the family of the Messenger of Allah (s) had a greater right than they. They covered the religion of the Messenger of Allah (s) with oppression and injustice. This is His saying, ‘And the night when it covers it.’” He said, “Their injustice covers the light of the day.” I said, “And the day when it reveals it.” He said, “That is the Imam from the descendants of Fatima (a). He is asked about the religion of the Messenger of Allah and makes it clear to the one who asks him. Thus Allah related his saying: ‘And the day when it reveals it.’ As for His saying, ‘And a soul and Him who fashioned it,’ He created and formed it. His saying, ‘Then inspired it with its immorality and its God-consciousness,’ means that He made it know and inspired it, then gave it a choice and it chose. ‘Successful indeed is the one who purifies it,’ means his soul-he purified it. ‘Failed indeed is the one who buries it’ (^[131]), means he led it astray”’ (^[132]). Muhammad ibn Muslim said: ‘I asked Abu Ja‘far (a) about the saying of Allah, “By the night when it covers.” He said, “The night in this place is so-and-so, who covered the Commander of the Faithful in the state that came to belong to him over him. The Commander of the Faithful (a) remains patient during their state until it passes.” He said, “And the day when it appears” (^[133]). He said, “The day is the Qa’im (a) from us, the Household. When he rises, his state will overcome falsehood. In the Quran, examples have been set forth for the people, and Allah addressed His Prophet and us through it, so no one other than us knows it”’ (^[134]). Thus, the night is the state of falsehood after the Messenger Muhammad (s). The twelve hours of the night here are the twelve Imams, the first of whom is the Commander of the Faithful (a) and the last Imam al-Mahdi (a), because they lived their lives in that state. The day is the state of Imam al-Mahdi (a) and the state of divine justice. Its hours are the twelve Mahdi chiefs, the first of whom is Ahmed, the successor of Imam al-Mahdi (a), and the last the one who has no descendants and against whom al-Husayn ibn Ali (a) will emerge. Because Imam al-Mahdi’s (a) lifespan in the state of justice is very short if compared with what he lived under the state of falsehood, from this aspect he is among the hours of the night. From another aspect, he is the day itself, and its twelve hours are his successors, the Mahdis, because they are the continuation of his rule, state, dominion, path, and even his name-‘the Mahdi.’ If you say: ‘According to this, the First Mahdi, Ahmed-the first successor of Imam al-Mahdi (a)-should not exist until after the rising of Imam al-Mahdi (a), because he is one of the hours of the day, and the hours of the day do not begin until after the sun of Imam al-Mahdi (a) rises.’ I say: religiously, the first hour of the day is the hour of dawn-that is, from the break of dawn until sunrise. In reality, this hour is an intermediary realm between night and day, especially because light and darkness intermingle within it. It is valid to describe it as day inasmuch as it is the first of its hours, and valid to describe it as night inasmuch as darkness has not been completely unveiled within it. Indeed, it is narrated that it is neither among the hours of night nor among the hours of day, but is among the hours of the Garden: In the dialogue of the Christian scholar with Abu Ja‘far (a), it says: ‘… The Christian said, “Shall I ask you, or will you ask me?” Abu Ja‘far (a) said, “Ask me.” The Christian said, “O assembly of Christians, a man from the nation of Muhammad says, ‘Ask me.’ This one is certainly filled with questions.” Then he said, “O servant of Allah, inform me of an hour that is neither of the night nor of the day. Which hour is it?” Abu Ja‘far (a) said, “Between the break of dawn and sunrise.” The Christian said, “If it is neither among the hours of the night nor among the hours of the day, then from which hours is it?” Abu Ja‘far (a) said, “It is among the hours of the Garden, and in it our sick recover …”’ (^[135]). Here, one who contemplates the words of the Household stands amazed by the wondrous interconnection in their words (a). You find that the first successor of Imam al-Mahdi (a), who represents the first hour of the day, is an intermediary realm between the state of falsehood and the state of truth-between night and day. He is the first hour of the day inasmuch as he is the first successor of Imam al-Mahdi (a), lives in his time, and is the first ruler of the state of divine justice after his father (a). From another aspect, you find him resembling the hours of the night in that he appears at the end of the state of oppression, preparing the way for his father-the day-when the darkness of the night has not yet been completely unveiled. Rather, the night begins gradually to be unveiled through him-the dawn. From this aspect, the observer sees him as among the hours of the night or resembling them; indeed, he is nearer to them than to the hours of the day. Gradually, he comes to resemble the hours of the day until the observer sees him as among them; indeed, nearer to them than to the hours of the night. This is evidence, or support, that the first successor of Imam al-Mahdi (a) must be the one who prepares the way for him and must exist before his sacred rising. We should not fail to point to the wondrous connection of these words with the will of the Messenger of Allah (s) on the night of his death, in which he described the first successor of Imam al-Mahdi (a) as ‘the first of the believers’-that is, the first to believe in Imam al-Mahdi (a) upon his appearance and the first to affirm and support him. This was detailed in other books, so I will not repeat it. Indeed, we find that the First Mahdi, Ahmed, is the best of the successors of Imam al-Mahdi (a)-that is, the best hour of the day. We find this corresponding to the words of the Household (a) concerning the first hour of the day, as in the words of Imam al-Baqir (a), where he described the hour of dawn as one of the hours of the Garden by saying, ‘It is among the hours of the Garden, and in it our sick recover.’ The discerning person should also not fail to notice his saying (a), ‘and in it our sick recover.’ Recovery from illness is regaining health and approaching healing. In the state of oppression, during the proof’s absence and the people’s immersion in trials and deviation, the Shia of the family of Muhammad are sick if some of what afflicted the people has not afflicted them, whether they know it or not. Thus the appearance of the successor of Imam al-Mahdi (a)-the first hour of the day and the dawn-is an awakening for them from the sleep of heedlessness and a rescue from wandering and bewilderment. They begin to perceive the realities little by little-each according to his own-until the sun rises and no concealment remains at all. It is narrated with another wording that Imam al-Baqir described this hour in his answer to the Christian as follows: ‘It is the hour between the break of dawn and sunrise. In it the afflicted becomes calm, the wakeful sleeps, and the unconscious recovers. Allah made it in this world an object of desire for those who desire and in the Hereafter for those who work for it. He made it a clear proof and a conclusive argument against the denying, arrogant ones who abandon it …’ (^[136]). With this wording, in truth, I do not know upon which passage to comment: ‘In it the afflicted becomes calm’; ‘the wakeful sleeps’; ‘the unconscious recovers’; ‘Allah made it in this world an object of desire for those who desire’; ‘in the Hereafter for those who work for it’; or ‘He made it a clear proof and a conclusive argument against the denying, arrogant ones who abandon it.’ The discussion of its secrets would be lengthy. Preferring the first hour of the day over the rest of its hours is not found only in the narrations; it appears even in the Noble Quran. The Exalted said: ‘… and the recitation at dawn; indeed, the recitation at dawn is witnessed’ (^[137]). It is narrated that the time of dawn is witnessed by the angels of the night and the angels of the day. The Exalted said: ‘No! By the moon, and by the night when it retreats, and by the morning when it brightens: indeed, it is one of the greatest things, a warning to humanity, for whoever among you wishes to advance or remain behind. Every soul is held in pledge for what it earned, except the companions of the right’ (^[138]). Muhammad ibn al-Fudayl narrated from Abu al-Hasan (a), who said: ‘Everyone who advances toward our guardianship is held back from Saqar, and everyone who remains behind our guardianship advances toward Saqar’ (^[139]). Muhammad ibn al-Fudayl narrated from Abu al-Hasan al-Madi (a): ‘… I said, “And it is only a reminder to humanity?” He said, “Yes, the guardianship of Ali (a).” I said, “Indeed, it is one of the greatest things.” He said, “The guardianship.” I said, “For whoever among you wishes to advance or remain behind?” He said, “Whoever advances toward our guardianship is held back from Saqar, and whoever remains behind us advances toward Saqar.” “Except the companions of the right”-he said, “By Allah, they are our Shia.” I said, “We were not among those who prayed?” He said, “We did not accept the guardianship of Muhammad’s successor and the successors after him-and they do not send prayers upon them.” I said, “What is the matter with them that they turn away from the reminder?” He said, “They turn away from the guardianship.” I said, “No! Indeed, it is a reminder” (^[140])? He said, “The guardianship”’ (^[141]). Jabir narrated from Abu Ja‘far (a), concerning His saying: ‘… As for His saying, “And it is only a reminder to humanity,” “for whoever among you wishes to advance or remain behind,” he said: “It means today, before the emergence of the Qa’im (a): whoever wills accepts the truth and advances toward it, and whoever wills remains behind it … ‘And we used to deny the Day of Judgment.’” He said, “The Day of Judgment is the emergence of the Qa’im (a).” His saying, “What is the matter with them that they turn away from the reminder,” means the reminder, and the verse is the Commander of the Faithful-may Allah’s prayers be upon him … Then Allah, Exalted is He, said, “Rather, each man among them wishes to be given pages spread open.” He said, “Every man among the opponents wishes that a book be sent down to him from heaven.” Then the Exalted said, “No! Rather, they do not fear the Hereafter” (^[142])-it is the state of the Qa’im (a)’ (^[143]). Whoever contemplates these narrations will see the tremendous matters they clarify and guide to. This brief answer cannot contain the details, so I ask that the excuse be accepted. Thus, the first hour of the day is the First of the Mahdis from the descendants of Imam al-Mahdi (a), and it resembles the hours of the night. Or say it is an intermediary realm between night and day, an intermediary realm between the state of disbelief and the state of justice, or an intermediary realm between the stations of Imamate and guidance. All have one meaning. Muhammad ibn al-Hasan ibn Maymun narrated from Abu Hashim, who said: ‘I said to Abu al-Hasan al-Madi (a), “Why were the obligatory and recommended prayers made fifty units, with nothing added to or subtracted from them?” He said, “The hours of the night are twelve hours, between the break of dawn and sunrise is one hour, and the hours of the day are twelve hours. Two units were therefore appointed for every hour. Between sunset and the disappearance of the disk is twilight”’ (^[144]). Sheikh al-Saduq said: Al-Hasan ibn Abdullah ibn Sa‘id al-Askari narrated to us, saying: My uncle informed me, saying: Abu Ishaq informed us, saying: Tha‘lab dictated to us: ‘The hours of the night are al-ghasaq, al-fahma, al-ashwa, al-had’a, al-janah, al-hazi‘, al-faqd, al-‘aqr, al-zulfa, al-sahara, and al-buhra. The hours of the day are al-rad, al-shuruq, al-matu‘, al-tarahhul, al-duluk, al-junuh, al-hajir, al-zahira, al-asil, and al-tifl’ (^[145]). Even naming the first hour of the day al-rad may have a connection with the First of the Mahdis: that he is the one who restores Allah’s religion to its foundations, or the one who responds to the people of innovation, deviation, oppression, and injustice, and so forth. Or it may be derived from al-rid’, meaning the helper and supporter-and it also means the refuge-as in the saying of the Exalted, relating the words of Moses (a), the prophet of Allah: ‘My brother Aaron is more eloquent in speech than I, so send him with me as a helper confirming me; indeed, I fear that they will deny me’ (^[146]). Al-Zabidi said in Taj al-Arus, volume 4, pages 450–453, under the root r-d-d: ‘His saying, Exalted is He, “So send him with me as a helper confirming me,” according to the one who recites it in this manner, may derive from reliance, or may proceed upon regarding the doubled form at a pause after lightening the hamza.’ Al-Mufaddal ibn Umar narrated from al-Sadiq Ja‘far ibn Muhammad (peace be upon them), saying: ‘I asked him about the saying of Allah: “When his Lord tested Abraham with words and he completed them” (^[147]). What are these words? He said, “They are the words Adam received from his Lord, so Allah turned to him. He said: ‘I ask You by the right of Muhammad, Ali, Fatima, al-Hasan, and al-Husayn to turn to me,’ and Allah turned to him. Indeed, He is the One who accepts repentance, the Most Merciful.” I said to him, “O son of the Messenger of Allah, what does He, Mighty and Majestic, mean by His saying, ‘and he completed them’?” He said, “It means that He completed them through the Qa’im: twelve Imams, nine from the descendants of al-Husayn (a).” Al-Mufaddal said: I said, “O son of the Messenger of Allah, inform me about the saying of Allah: ‘And He made it a word enduring among his descendants’ (^[148]).” He said, “He means the Imamate. Allah, Exalted is He, placed it among the descendants of al-Husayn until the Day of Resurrection.” He said: I said to him, “O son of the Messenger of Allah, how did the Imamate come to be among the children of al-Husayn rather than the children of al-Hasan-peace be upon them both-when they are both sons of the Messenger of Allah (s), his two grandsons, and the masters of the youth of the Garden?” He (a) said, “Moses and Aaron were two messenger-prophets and brothers, yet Allah placed prophethood in the loins of Aaron rather than the loins of Moses-peace be upon them both. No one had the right to say, ‘Why did Allah do that?’ The Imamate is Allah’s caliphate upon His earth, and no one has the right to say, ‘Why did Allah place it in the loins of al-Husayn rather than the loins of al-Hasan-peace be upon them both?’ Allah, Blessed and Exalted, is the Wise in His acts: ‘He is not questioned about what He does, but they will be questioned’ (^[149])”’ (^[150]). In this narration, Abu Abdullah (a) first explained that Allah completed the words from the descendants of al-Husayn (a) through the Qa’im (a). Then, in his other answer, he followed this by saying that Allah placed the Imamate among the descendants of al-Husayn (a) until the Day of Resurrection. From this we understand that Allah, Exalted is He, made it an enduring word among his descendants-that is, the Imam after Imam al-Mahdi (a), through whom the words were completed-meaning the Imamate of the Mahdis, or say the station of guidance that comes after the station of guardianship or Imamate. This understanding becomes nearer and clearer if it is established for us that the Resurrection will not occur immediately after the death of Imam al-Mahdi (a). Rather, his noble lifespan in the state of divine justice is very short, as the narrations have explained, and after him there will be Imams and proofs who lead the state of divine justice Allah promised humanity. It cannot be imagined that the state of Imam al-Mahdi (a) depends only upon his remaining alive-which is narrated as nine or nineteen years or thereabouts-while humanity has lived for thousands of years in the state of oppression and tyranny. Rather, the narrations indicate that the state of Imam al-Mahdi will continue for very extended ages: Yunus ibn Ribat said: I heard Abu Abdullah (a) say: ‘The people of truth have never ceased, since they came to be, to be in hardship. Yet that is for a short period, followed by long well-being’ (^[151]). Indeed, it is understood from the narrations that the last of the twelve Mahdis from the descendants of Imam al-Mahdi (a) will rule for 309 years. After that comes the Return, beginning with the emergence of Imam al-Husayn (a): Jabir al-Ju‘fi said: ‘I heard Abu Ja‘far (a) say: By Allah, a man from us, the Household, will rule after his death for three hundred years, adding nine. I said, “When will that be?” He said, “After the Qa’im (a).” I said, “How long will the Qa’im remain in his world?” He said, “Nineteen years. Then al-Muntasir will emerge and seek vengeance for the blood of al-Husayn (a) and the blood of his companions. He will kill and take captives until al-Saffah emerges”’ (^[152]). Here, al-Muntasir is Imam al-Husayn (a), and al-Saffah is the Commander of the Faithful (a). Imam al-Husayn (a) emerges after the rule of the twelve Mahdis from the descendants of Imam al-Mahdi (a); that is, the Return begins after the end of the rule of the Twelfth Mahdi from the successors of Imam al-Mahdi (a). The rule of this Twelfth Mahdi alone lasts 309 years, apart from his eleven Mahdi fathers. This Twelfth Mahdi will be without descendants-that is, he will have no child-because the Imamate will have ended and the World of the Return will begin, which is a world different from the world of our present worldly life: Al-Hasan ibn Ali al-Khazzaz said: ‘Ali ibn Abi Hamza entered upon Abu al-Hasan al-Rida (a) and said to him, “Are you an Imam?” He said, “Yes.” He said to him, “I heard your grandfather Ja‘far ibn Muhammad-peace be upon them-say: ‘There is no Imam except that he has descendants.’” He said, “Have you forgotten, old man, or are you pretending to have forgotten? Ja‘far (a) did not say that. Ja‘far (a) only said: ‘There is no Imam except that he has descendants, except the Imam against whom al-Husayn ibn Ali-peace be upon them-emerges, for he has no descendants.’” He said to him, “You have spoken truthfully; may I be your ransom. That is how I heard your grandfather say it”’ (^[153]). The meaning of this becomes clearer through another narration concerning a dialogue between Ali ibn Abi Hamza al-Bata’ini and Imam al-Rida (a). In a lengthy statement, al-Bata’ini said to Imam al-Rida (a): ‘… We narrated that the Imam does not pass away until he sees his descendants.’ Abu al-Hasan (a) said, ‘Did you not narrate something else in this hadith?’ He said, ‘No.’ He said, ‘Yes, by Allah, you did narrate: “except the Qa’im,” but you do not know what it means or why it was said.’ Ali said to him, ‘Yes, by Allah, this is indeed in the hadith.’ Abu al-Hasan (a) said, ‘Woe to you! How did you dare to rely upon something while abandoning part of it?’ (^[154]). Pay attention-may Allah grant you success-to Imam al-Rida’s (a) saying, ‘You do not know what it means or why it was said.’ If Imam al-Mahdi were intended, this would not have been hidden from a man such as Ali ibn Abi Hamza al-Bata’ini, who was distinguished by his extensive memorization and narration of the hadiths of the Household (a). How could it be hidden from him when most people of that time knew that the Qa’im meant Imam al-Mahdi (a)? Therefore, since this meaning-‘he has no descendants’-was hidden from Ali ibn Abi Hamza and other narrators, the one intended must be someone other than Imam al-Mahdi (a): the last of the Mahdis from the descendants of Imam al-Mahdi (a). This is the matter Imam al-Rida (a) meant in his saying, ‘You do not know why it was said or what it means.’ We return to the matter of ‘He made it a word enduring among his descendants’ and its indication of the Mahdis from the descendants of Imam al-Mahdi (a). I mention another narration supporting this understanding: Hisham ibn Salim said: ‘I said to al-Sadiq Ja‘far ibn Muhammad-peace be upon them-“Is al-Hasan superior or al-Husayn?” He said, “Al-Hasan is superior to al-Husayn.” [He said:] I said, “How, then, did the Imamate after al-Husayn come to be among his descendants rather than the children of al-Hasan?” He said, “Allah, Blessed and Exalted, wished the precedent of Moses and Aaron to proceed in al-Hasan and al-Husayn-peace be upon them. Do you not see that they were partners in prophethood just as al-Hasan and al-Husayn were partners in the Imamate? Allah placed prophethood among the children of Aaron and did not place it among the children of Moses, although Moses was superior to Aaron-peace be upon them.” I said, “Can there be two Imams at one time?” He said, “No, unless one of them is silent and follows his companion, while the other speaks and is his companion’s Imam. As for both being speaking Imams at one time, no.” I said, “Will the Imamate be in two brothers after al-Hasan and al-Husayn-peace be upon them?” He said, “No. It proceeds only among the descendants of al-Husayn (a), as Allah said, ‘And He made it a word enduring among his descendants’ (^[155]). Then it proceeds among the descendants and the descendants of the descendants until the Day of Resurrection”’ (^[156]). Abd al-Ali ibn A‘yan said: I heard Abu Abdullah (a) say, ‘Allah distinguished Ali (a) with the will of the Messenger of Allah (s) and what came to him through it. Al-Hasan and al-Husayn acknowledged that for him. Then came his will to al-Hasan and al-Husayn’s surrender of that to al-Hasan, until the matter reached al-Husayn without anyone disputing it with him who had precedence equal to his. Ali ibn al-Husayn became entitled to it through the saying of Allah: “Blood relatives are more entitled to one another in the Book of Allah” (^[157]). Thus, after Ali ibn al-Husayn it is only among the descendants and the descendants of the descendants’ (^[158]). We may ask why Imam al-Sadiq (a) said ‘among the descendants and the descendants of the descendants,’ repeating the word ‘descendants’ twice. The word ‘descendants’ is the plural of ‘descendant’ and applies to the nine infallibles (a), so there would be no need to repeat it a second time for the statement to be valid. There must be a benefit and another meaning to the second word ‘descendants,’ because the Imams (a) do not speak superfluous words-far be it from them-and they are the masters of eloquence and articulate expression. As is said, ‘The best speech is brief and indicative.’ Whoever contemplates the narration and compares it with some other narrations finds its meaning to be that the Imamate after al-Husayn (a) will pass through two stages that differ somewhat in merit: the stage of Imamate and the stage of guidance-that is, the descendants who are the Imams and the descendants who are the Mahdis after Imam al-Mahdi (a). For this reason Imam al-Sadiq (a) repeated the word ‘descendants’ twice: ‘the descendants and the descendants of the descendants.’ I suffice with this amount concerning this witness. Amr al-Bakka’i narrated from Ka‘b al-Ahbar, who said concerning the caliphs: ‘They are twelve. When they come to an end and a righteous class comes, Allah will extend their lives. Thus did Allah promise this nation.’ Then he recited: ‘Allah has promised those of you who believe and perform righteous deeds that He will surely appoint them successors upon the earth just as He appointed those before them successors’ (^[159]). He said, ‘Allah likewise did with the Children of Israel. It is not difficult that this nation be gathered for a day or half a day: “Indeed, a day with your Lord is like a thousand years of what you count”’ (^[160]) (^[161]). Ibn Abi Hatim al-Razi related this report in his Tafsir, with a slight variation, through his chain from Amr al-Bakali, from Ka‘b al-Ahbar, who said: ‘They are twelve. When they come to an end, He will appoint in place of the twelve twelve like them. Thus did Allah promise this nation.’ He recited: ‘Allah has promised those of you who believe and perform righteous deeds that He will surely appoint them successors upon the earth just as He appointed those before them successors.’ Allah likewise did with the Children of Israel. The saying of the Exalted is: ‘And He will surely establish for them their religion that He has approved for them’ (^[162]). Although this report is narrated from Ka‘b al-Ahbar, it agrees with what is narrated from the Household (a). In al-Saduq’s wording, it indicates the existence of a righteous class of caliphs after Imam al-Mahdi (a). The caliphs and proofs over the people must be infallible, among the successors of the Messenger (s), specifically from the descendants of Imam al-Husayn (a), and more specifically from the descendants of Imam al-Mahdi (a), because the Imamate is among the descendants and the descendants of the descendants until the Day of Resurrection, as mass-transmitted narrations explicitly state. Thus, they can only be the Mahdis from the descendants of Imam al-Mahdi (a), expressly designated in the will of the Messenger Muhammad (s) and in narrations from the Household (a) that are mass-transmitted in meaning. As for al-Razi’s wording, it expressly states that twelve caliphs will come after the twelve Imams and that they are Allah’s promise, Exalted is He. Here I suffice in citing reports that point to the Mahdis among the successors of Imam al-Mahdi (a); otherwise, they are many. I have refrained from mentioning the narrations that expressly designate the Mahdis and the descendants of Imam al-Mahdi (a), because they are known to the supporter brothers and are set down and explained in several books among the publications of the Supporters of Imam al-Mahdi (a). C. As for the narration that might be imagined to conflict with the narrations of the Mahdis (a), whose text is: ‘… They are those concerning whom the Messenger of Allah (s) said: When I was taken by night to heaven, I found their names written upon the leg of the Throne in light-twelve names: among them Ali and his two grandsons, Ali, Muhammad, Ja‘far, Musa, Ali, Muhammad, Ali, al-Hasan, and al-Hujja al-Qa’im. These are the Imams from the Household of election and purity. By Allah, no one other than us claims it except that Allah, Blessed and Exalted, will gather him with Iblis and his soldiers …’ The discussion concerning it is as follows: His saying (a), ‘… When I was taken by night to heaven, I found their names written upon the leg of the Throne in light-twelve names: among them Ali and his two grandsons, Ali, Muhammad, Ja‘far, Musa, Ali, Muhammad, Ali, al-Hasan, and al-Hujja al-Qa’im …’ Regardless of anything else, up to this point the narration does not differ from the narrations that enumerate the twelve Imams through the Qa’im as successors of the Messenger (s). It has already been explained that when such narrations establish the twelve Imams, this does not mean denying the twelve Mahdis. As already stated, affirming one thing does not mean denying what is besides it. His saying (a), ‘… These are the Imams from the Household of election and purity …’ It has already been explained that the station of Imamate differs from the station of guidance, and that affirming the number of Imams does not mean denying the number of Mahdis. Thus, there is no conflict in this respect. In other words, when the discussion concerns the Imams and their number, this does not mean denying the Mahdis or saying that these alone, and no others, are the successors and proofs. His saying (a), ‘… By Allah, no one other than us claims it except that Allah, Blessed and Exalted, will gather him with Iblis and his soldiers …’ This is how it appears in Dala’il al-Imama, from which Allama al-Majlisi transmitted it: ‘other than us,’ not ‘other than it’ or ‘other than them.’ It is likewise ‘other than us’ in Ilzam al-Nasib, Mu‘jam Ahadith al-Imam al-Mahdi (a), and Mawsu‘at al-Imam al-Jawad (a). It appears with the wording ‘other than it’ only in Bihar, while the source from which the author of Bihar transmits it has the wording ‘other than us,’ as I previously presented from the book Kifayat al-Athar. Accordingly, it does not deny the Mahdis (a), because the discussion concerns denying the Imamate to the descendants of Imam al-Hasan (a), as at the beginning of the narration, and responding to the one who claims that the Imamate continues among the descendants of both al-Hasan and al-Husayn and is not restricted to the descendants of al-Husayn (a). Even if we generalize the statement, it is in the context of denying the Imamate to anyone other than the people of election and purity among the successors of the Messenger Muhammad (s). As is known, the Mahdis are among the people of election and purity and among the successors of the Messenger Muhammad (s), expressly designated in his will on the night of his death and in other narrations that are mass-transmitted in meaning. They are among the successors of Imam al-Mahdi (a) and are the proofs over the people after him. This is in addition to what was previously mentioned: that the Household (a) deliberately concealed mention of the matter of the Mahdis (a) and relied upon indication, allusion, and text that did not draw clear attention, for a consummate wisdom, as previously detailed. Even if we say the meaning of the statement is, ‘No one other than these twelve claims it,’ it likewise concerns the station of Imamate, not guidance. Otherwise, the station of guidance is established by numerous narrations that can never be rejected. At the very least, we must refer the ambiguous words of the Household (a) to their clear words and not follow the ambiguous alone. The narrations of the Mahdis are explicit, clear, and manifestly indicate that after Imam al-Mahdi (a) are twelve Mahdis who are proofs over creation. Imam al-Rida (a) said: ‘Whoever refers the ambiguous of the Quran to its clear has been guided to a straight path.’ Then he (a) said: ‘Among our reports are clear ones like the clear of the Quran and ambiguous ones like the ambiguous of the Quran. Refer their ambiguous to their clear, and do not follow their ambiguous apart from their clear, lest you go astray’ (^[163]). As for the wording you presented in your question, my brother-‘no one other than them claims it’-I did not find it in any of the sources at all. It likewise does not conflict with the Mahdis, because it refers to the station of Imamate. This station belongs to the twelve Imams, as the will of the Messenger (s) expressly states: ‘O Ali, after me are twelve Imams, and after them are twelve Mahdis.’ In summary: the narration is in the context of denying that the Imamate is among the descendants of Imam al-Hasan or anyone else and restricting it to the descendants of al-Husayn (a). The successors of Imam al-Mahdi (a) are from the descendants of al-Husayn and from the Household (a). Thus, the narration has no connection at all to denying the Imamate of the Mahdis (a). A3: Your saying: ‘I have a question about whether Allah grants respite to all creation-including believers and sincere people who wish to worship Him in the manner He commanded, through the successor of Allah-where He says, “He extends them in their transgression, wandering blindly.” And regarding the lowing of the calf that Allah made a trial for the Children of Israel: is it possible that Allah increases one who believes in a call that he thinks is true, plots against him, and extends him in his transgression-even to the extent that the Messenger comes and tells him that he is upon truth when he is actually upon falsehood-like the calf’s lowing, being extended in transgression, and “We give them respite; indeed, My plan is firm”? Is this possible from this aspect?’ The answer: A. The Exalted said: ‘Allah wishes to make clear to you and guide you to the ways of those before you and turn to you. Allah is Knowing and Wise’ (^[164]). The Exalted said: ‘Those who strive for Us, We will surely guide them to Our ways; indeed, Allah is with those who do good’ (^[165]). Allah, Exalted is He, is according to the good expectation of His believing servant. He is more compassionate toward him than his mother and father, and His mercy preceded His wrath. Far be it from Him to misguide one who seeks His guidance or disappoint one who hopes in Him. In the supplications of the Household (a) it is reported: ‘O Guide of the bewildered’; ‘O Guide of one who has no guide’; ‘O Support of one who has no support’; and ‘O Reliance of one who has no reliance.’ If a lost person attaches himself to us sinners and wants to know the road, we do not deliberately deceive and misguide him. What, then, of Allah, Exalted is He? As Jesus (a), the prophet of Allah, said in meaning: ‘Which of you, if his son asks him for bread, gives him a stone? … If you who are sinners do not do that, what then of Allah, Exalted is He?’ If we say otherwise, no one will remain who trusts Allah, Exalted is He, and His guidance. Indeed, no one will trust the words of an infallible person either, for the soul will whisper: perhaps he intended my misguidance and not my guidance. Yes, as for one who abandons Allah’s manifest proof, abandons the clear truth, and follows desire and misguidance, here Allah, Exalted is He, may misguide them, because Allah’s proof was established against them in following such-and-such prophet or Imam, but they abandoned this clear truth and followed doubts in response to desire, Iblis, and his soldiers among jinn and humankind. The matter of the Samaritan, the calf, and the Children of Israel is of this kind, because they abandoned the successor of Moses (a) appointed over them, and forgot or pretended to forget the proofs, demonstrations, and miracles they had seen with their own eyes from Moses and Aaron-peace be upon them-and followed the Samaritan and his calf. At that point they deserved an increase in misguidance, because in reality they had gone astray after the proof had been established against them, abandoned obedience to Allah’s prophet and his successor, and even opposed their innate nature and reason. Allah, Exalted is He, did not originally misguide the Children of Israel and will never misguide anyone-far be it from Him. Rather, the Children of Israel were the ones who misguided themselves, so the punishment came to them through an increase in their misguidance. Some punishment is worldly and some otherworldly-that is, disgrace in this world before the disgrace of the Hereafter. But when a prophet from Allah, Exalted is He, or an Imam comes-or, as in our time, when a person comes sent by Imam al-Mahdi (a)-it is not possible or expected that Allah will misguide the believers when they seek refuge in Him so that He guides them to this person’s truthfulness or falsehood. Did these poor people abandon Allah’s proof appointed over them? Or did the messenger call them to deny the Imam of the age and Allah’s proof over creation so that they deserved misguidance? How can a rational person accept comparing these people to the Children of Israel, who abandoned two prophets of Allah, followed the Samaritan, and worshipped an inanimate thing that neither harms nor benefits after seeing the miracles with their own eyes? If this were the case, would any standard remain for us to distinguish Allah’s guidance from Satan’s whispers? The statement that Allah misguides someone who seeks refuge in Him is never correct; rather, it is explicit disbelief in Allah, Exalted is He. The Exalted said: ‘They did not appraise Allah with the appraisal due to Him. Indeed, Allah is Strong and Mighty’ (^[166]). Even those who misguide themselves are not taken to account by Allah, Exalted is He, until Allah’s conclusive proof has been established against them. The Exalted said: ‘Whoever is guided is guided only for his own soul, and whoever goes astray goes astray only against it. No bearer bears another’s burden, and We do not punish until We send a messenger’ (^[167]). Allah does not desire disbelief and misguidance for His servants and does not approve it. Rather, it is the people who turn away from Allah and fight Him. Here, my brother, are these noble verses, which we must contemplate carefully: Allah, Exalted is He, said: ‘… They forgot Allah, so He forgot them. Indeed, the hypocrites are the transgressors’ (^[168]). ‘Allah mocks them and extends them in their transgression, wandering blindly’ (^[169]). ‘They plotted, and Allah plotted; and Allah is the best of plotters’ (^[170]). ‘Indeed, the hypocrites seek to deceive Allah, while He deceives them …’ (^[171]). ‘They seek to deceive Allah and those who believe, but they deceive only themselves and do not perceive’ (^[172]). ‘Those who criticize the believers who volunteer in charities, and those who find nothing except their effort, and mock them-Allah mocks them, and they will have a painful punishment’ (^[173]). Let us draw from the spring of the family of Muhammad (a) in the following narration’s explanation of these verses: Ali ibn al-Hasan ibn Ali ibn Faddal narrated from his father, from al-Rida Ali ibn Musa-peace be upon them-who said: ‘I asked him about the saying of Allah, “Allah mocked them”; the saying of Allah, “Allah mocks them”; His saying, “They plotted and Allah plotted”; and His saying, “They seek to deceive Allah, while He deceives them.” He said: “Allah, Blessed and Exalted, does not mock, deride, plot, or deceive. Rather, He recompenses them with the recompense for mockery, derision, plotting, and deception. Exalted is Allah far above what the wrongdoers say”’ (^[174]). Let us see the extent of Allah’s mercy, Exalted is He, toward His servants and His care to preserve their hearts from self-admiration, showing off, and so forth: Abu Ubayda al-Hadhdha narrated from Abu Ja‘far (a), saying: ‘The Messenger of Allah (s) said: Allah said, “Among My believing servants is one who strives in worshipping Me, rises from his sleep and pleasant bed, performs the night prayer, and wearies himself in My worship. I cause drowsiness to strike him for a night or two out of regard for him and to preserve him. He sleeps until morning, then rises detesting and reproaching himself. If I were to leave him free to do what he desires of My worship, self-admiration would enter him through it. Self-admiration would bring him to temptation through his deeds and satisfaction with himself, until he imagined he had surpassed the worshippers and had gone beyond the limit of falling short in his worship. At that point he would grow distant from Me while imagining that he was drawing near to Me”’ (^[175]). From the Prophet (s), from Gabriel, from Allah, who said: ‘Allah, Blessed and Exalted, said: “Whoever humiliates a guardian of Mine has confronted Me in battle. I have not hesitated concerning anything I do as I hesitate concerning taking the soul of the believer: he dislikes death, and I dislike causing him distress, yet it is inevitable for him. My servant draws near to Me through nothing like performing what I made obligatory upon him. My servant continues performing supererogatory acts for Me until I love him. When I love him, I am his hearing, sight, hand, and supporter. If he calls upon Me, I answer him, and if he asks Me, I give him. Among My believing servants is one who desires a particular door of worship, but I restrain him from it lest self-admiration enter him and corrupt him through it. Among My believing servants is one whose faith is set right only by poverty; if I enriched him, that would corrupt him. Among My believing servants is one whose faith is set right only by wealth; if I impoverished him, that would corrupt him. Among My believing servants is one whose faith is set right only by illness; if I made his body healthy, that would corrupt him. Among My believing servants is one whose faith is set right only by health; if I made him ill, that would corrupt him. I manage My servants according to My knowledge of their hearts, for I am Knowing and Aware”’ (^[176]). Even one who commits sins and acts of disobedience-even one who is misguided-if he turns toward Allah with a sound heart and asks Him for guidance, far be it for Allah, Exalted is He, to misguide him, deceive him, or show him falsehood as truth. Exalted is Allah far above that. Furthermore, the believer sees with the eye of Allah, Exalted is He-or he must have a path with Allah, Exalted is He. One who flees to Allah, Exalted is He, during hardships and calamities shows his trust in and reliance upon Allah, Exalted is He. Whoever trusts and is conscious of Allah, Allah makes for him a criterion by which he distinguishes truth from falsehood. Otherwise, let us abandon worshipping Allah and worship stones-we seek refuge in Allah. The Exalted said: ‘O you who believe, if you are conscious of Allah, He will make for you a criterion, absolve you of your bad deeds, and forgive you. Allah is the Possessor of tremendous bounty’ (^[177]). Ali ibn Ibrahim said in his Tafsir: ‘His saying, “O you who believe, if you are conscious of Allah, He will make for you a criterion,” means knowledge through which you distinguish truth from falsehood’ (^[178]). It is narrated from Ibn Abbas: ‘The Messenger of Allah (s) recited, “Whoever is conscious of Allah, He will make for him a way out” (^[179]). He said, “From the doubts of this world, the agonies of death, and the hardships of the Day of Resurrection”’ (^[180]). Imam Ali (a) said: ‘Know that whoever is conscious of Allah, He makes for him a way out from trials and a light from darkness’ (^[181]). The paths to Allah are as numerous as the breaths of creation. There is no stinginess in Allah’s domain. The servant need only knock at the door with sincerity, humility, and truthfulness. The Master of the house is Generous and Bountiful; He does not close His door in the faces of those who seek Him, and abundant giving only increases Him in bounty and generosity. The human being is a witness against himself even if he presents his excuses, as Allah said. B. Your saying: ‘How do you explain that some Christians are healed and receive wonders according to their misguided belief concerning Christ (a)?’ I say: Allah’s wonders, miracles, and signs cannot be performed at the hands of deviants. I say ‘wonders, miracles, and signs,’ not magic, sorcery, Allah’s plotting against those who abandoned Allah’s proofs, clear evidences, and signs-like the lowing of the calf of the Children of Israel-or Allah’s exposing the people of falsehood, as occurred to Musaylima the Liar when he spat into a well and its water sank away. If Allah’s wonders, miracles, and signs appeared at the hands of the people of falsehood, it would misguide the people and mix truth with falsehood. Exalted is Allah far above that. Let us read this account, for within it is a tremendous admonition: It is narrated from Imam al-Hasan ibn Ali (a): ‘When the Jews shrank from this wish and Allah cut off their excuses, a group of them-who were in the presence of the Messenger of Allah (s) and had shrunk back and become incapable-said, “O Muhammad, you and the believers sincere to you have answered supplications, and Ali, your brother and successor, is the best and master among them?” The Messenger of Allah (s) said, “Yes.” They said, “O Muhammad, if this is as you claim, tell Ali to supplicate to Allah for this son of our chief. He was a beautiful, noble, handsome, and comely young man, but leprosy and white leprosy afflicted him. He has become a protected thing no one approaches and is shunned, with bread passed to him on the points of spears.” ‘The Messenger of Allah (s) said, “Bring him to me.” He was brought, and the Messenger of Allah (s) and his companions beheld a dreadful, ugly, hideous, and repulsive sight. The Messenger of Allah (s) said, “O Abu al-Hasan, supplicate to Allah for his well-being, for Allah will answer you concerning him.” He supplicated for him. When he had finished his supplication, every repulsive thing had departed from the youth, and he returned to a condition even better than his former nobility, beauty, comeliness, and pleasant appearance. The Messenger of Allah (s) said to the youth, “Young man, believe in the One who relieved you of your affliction.” The youth said, “I have believed”-and his belief was good. His father said, “O Muhammad, you have wronged me and taken my son from me. If only he had remained leprous and afflicted with white leprosy as he was, and had not entered your religion; that would have been more beloved to me.” ‘The Messenger of Allah (s) said, “But Allah has delivered him from this affliction and made the bliss of the Garden obligatory for him.” His father said, “O Muhammad, this was not through you or your companion. Rather, the time of his recovery came and he recovered. If this companion of yours”-meaning Ali-“has his supplication answered concerning good, it is likewise answered concerning evil. Tell him to supplicate against me with leprosy and white leprosy. I know they will not afflict me, so that it will become clear to these weak people deceived by you that its departure from my son was not through his supplication.” ‘The Messenger of Allah (s) said, “O Jew, be conscious of Allah and enjoy the well-being Allah has given you. Do not expose yourself to affliction and to what you cannot bear. Meet the blessing with gratitude, for whoever disbelieves in it is deprived of it, and whoever gives thanks for it seeks its increase.” ‘The Jew said, “Giving thanks for Allah’s blessings is to deny Allah’s enemy who fabricates against Him. Through this I only wish to show my son that nothing, little or much, is as you told and claimed to him, and that the good that afflicted him was not through the supplication of your companion Ali.” ‘The Messenger of Allah (s) smiled and said, “O Jew, suppose you said that your son’s recovery was not through Ali’s (a) supplication, but that his supplication merely coincided with the time of his recovery. If Ali (a) supplicated against you with the affliction you proposed and it afflicted you, would you say, ‘What afflicted me was not through his supplication; rather, his supplication merely coincided with the time of my affliction’?” ‘He said, “I would not say that, because this is my argument against Allah’s enemy concerning Allah’s religion and his argument against me. Allah is too wise to answer such a thing and thereby put His servants to trial and call them to believe liars.” ‘The Messenger of Allah (s) said, “Ali’s (a) supplication for your son is like his supplication against you. Allah, Exalted is He, does not do what would confuse His religion for His servants and confirm one who lies about Him.” The Jew was bewildered when his doubt was invalidated and said, “O Muhammad, let Ali do this to me if you are truthful.” ‘The Messenger of Allah (s) said to Ali (a), “O Abu al-Hasan, the disbeliever has refused everything but insolence, rebellion, and transgression. Supplicate against him with what he proposed and say, ‘O Allah, afflict him with the affliction that previously befell his son.’” He said it, and the Jew was afflicted with the disease that had afflicted the youth-the same leprosy and white leprosy. Pain and affliction overtook him, and he began crying out and seeking help, saying, “O Muhammad, I have recognized your truthfulness, so release me.” ‘The Messenger of Allah (s) said, “Had Allah known you to be truthful, He would have delivered you. But He knows that if you leave this condition, you will only increase in disbelief. Had He known that you would believe in Him if He delivered you, He would generously grant you deliverance, for He is the Bountiful, the Generous”’ (^[182]). The point from this account is that Allah, Exalted is He, does not do what would confuse and mix up their religion for the people and support lying fabricators. Yes, Allah may answer the supplication of the people of falsehood, the disbelievers, and their like, or fulfill their needs. But this is by way of giving them their recompense for good or kindness they performed, while they have no share in the Hereafter. Abu Abdullah (a) said: ‘The Messenger of Allah (s) said: Allah said, “By My might and majesty, I do not take a servant out of the world while I desire to have mercy upon him until I exact from him every sin he committed, whether through illness in his body, restriction in his provision, or fear in his worldly life. If something remains against him, I make death severe for him. By My might and majesty, I do not take a servant out of the world while I desire to punish him until I repay him for every good deed he performed, whether through abundance in his provision, health in his body, or security in his worldly life. If something remains for him, I make death easy for him through it”’ (^[183]). C. Your saying: ‘Some ordinary people who are not upon the guardianship of the Household (a) nevertheless see the Messenger (s), and we have seen visions that, according to their interpretation and explanation, attest to the truth of your Call.’ I say: seeing the Messenger Muhammad (s) and his Household in a dream is not restricted to the people of truth, but Allah’s Kingdom cannot contradict itself. Allah, Exalted is He, cannot, for example, testify that Sayyed Ahmed Alhasan is the holder of the truth and also testify that his enemies are upon the truth. Yes, there may be ambiguous visions whose dreamer understands them to support him when, in reality, they are contrary to what he understood-that is, they are not explicit and clear. For example, I heard a vision from one of the followers of the jurists. He saw as though the Commander of the Faithful (a) was present in a place. It was prayer time, and the people came to him to pray behind him, but he did not accept and motioned for them to go and pray behind a person present there who was one of the scholars-one of the claimants to knowledge. The dreamer understood this vision to support that scholar, whereas it was not so. If the people had been worthy of praying behind the Commander of the Faithful (a), he would not have prevented and deprived them of it. Prayer symbolizes guardianship. If that scholar truly accepted the guardianship of the Commander of the Faithful (a), why was he isolated in his prayer and not following the Commander of the Faithful (a)? It therefore becomes clear that the people followed the scholars, not the Household (a). That is, Imam Ali tells them, ‘You are followers of the scholars, not my followers, so go and pray behind the one you followed’-and Allah knows best. Otherwise, how could the Commander of the Faithful be present and praying in a certain place while a congregational prayer led by someone other than him is established in that same place? He is the Commander of the Faithful and the Imam of the God-conscious; had these people been God-conscious, the Commander of the Faithful would have been their Imam. We seek refuge in Allah from misguidance and causing misguidance. But if Imam Ali (a) had told them, for example, ‘This scholar is my representative, deputy, or agent,’ or, ‘He is the truth, so pray behind or follow him,’ the vision would have been clear and explicit that this scholar is true and just. As for the visions Allah has bestowed upon the believing supporters, they are a miracle in themselves. They number in the hundreds, if not the thousands, and come from different people-even from people who used to fight the blessed Call, and even from people who did not know of the Call, meaning before they heard of the Call of Sayyed Ahmed Alhasan. They are explicit and clear visions-indeed, at the utmost degree of explicitness and clarity-and admit no interpretation. If a person were permitted to cast doubt upon one vision, two, ten, or twenty, how could he be permitted to cast doubt upon this immense quantity of truthful visions involving the infallibles, which expressly designate Sayyed Ahmed Alhasan as true, the successor and messenger of Imam al-Mahdi (a), the promised Yamani, and so forth? Add to this that some visions contain wonders and reports that were fulfilled in external reality. As the martyr Muhammad Muhammad Sadiq al-Sadr-may Allah have mercy upon him-says, visions of this kind are considered among the miracles. D. Your saying: ‘I believe there are people among the opponents who do not accept the guardianship of the pure progeny (a) but who love Allah and fear Him. Should Allah not guide them to the guardianship of the Household (a)? Why this granting of respite and extension in transgression? How do we distinguish that we are upon truth when Allah, Exalted is He, tells us through visions that you are true and that He is not extending us in our transgression-yes?’ I say: those who do not accept the guardianship of the Household (a) do not truly love Allah, Exalted is He. Allah, Exalted is He, said: ‘Say: If you love Allah, follow me; Allah will love you and forgive your sins. Allah is Forgiving and Merciful’ (^[184]). One who does not follow the Messenger Muhammad (s) does not love Allah, Exalted is He. The Messenger (s) commanded acceptance of the guardianship of the Household (a) and enmity toward their enemies. The opponents did the reverse: they accepted the guardianship of the enemies of the Household (a) and were hostile to the Household (a), whether they knew it or not. Some did so by imitating and following the religion of their fathers and forefathers, and some through fanaticism, envy, hatred, and so forth. When we know that Allah is Just and that there is neither injustice nor stinginess in His domain, we know that He has established the proof against all creation, whether generally or in detail. As for those whom Allah knows will not respond or believe, the matter is in the hand of the Exalted, whether He causes the details to reach them or not. The Exalted said: ‘Indeed, those who disbelieve-it is the same for them whether you warn them or do not warn them; they will not believe’ (^[185]). The Exalted also said: ‘It is the same for them whether you warn them or do not warn them; they will not believe’ (^[186]). If it is within Allah’s knowledge, Glorious is He, that someone seeks the truth sincerely, He will certainly extend a hand of help to guide him. The Exalted said: ‘He sent down water from the sky, and valleys flowed according to their measure …’ (^[187]). Allah’s outpouring descends at every moment, but hearts are vessels, and the best are those with the greatest capacity. Each takes according to the measure of his vessel. If the vessel is overturned, it receives nothing. The best thing that ascends to heaven is sincerity, and the best thing that descends from it is success granted by Allah. In the sacred hadith: ‘Whoever draws near to Me by a handspan, I draw near to him by a cubit; whoever draws near to Me by a cubit, I draw near to him by a fathom; and whoever comes to Me walking, I come to him running’ (^[188]). Abu Abdullah (a) said: ‘The servants were commanded only with what is beneath their capacity. Everything the people were commanded to undertake is within their capacity, and what is not within their capacity is removed from them. But there is no good in the people’ (^[189]). The believer takes his religion from Allah, Exalted is He, and from His proofs, not from men. He therefore does not waver and knows that he is upon truth while others are upon falsehood. The Exalted said: ‘Or like layers of darkness in a deep sea, covered by a wave, above which is a wave, above which are clouds-layers of darkness, one above another. When he extends his hand, he can hardly see it. Whoever for whom Allah does not make a light has no light’ (^[190]). ‘Whoever Allah guides has no one to misguide him. Is Allah not Mighty, Possessor of retribution?’ (^[191]). Those who are from Allah hear Allah’s words and recognize Allah’s words, as Sayyed Ahmed Alhasan (a) said. E. ‘Is a person considered disobedient to his parents and one who severs kinship if he disavows them when they do not believe in the Call, or what must he do? Is it right for me to help my mother, my sister Maya, and my brother when they do not hold my doctrine, bearing in mind that my mother believed in you but my siblings have not? They are investigating, and I hope they will be guided. My master, I told them that I have no father other than Muhammad and Ali, that these are my kin, and that I do not maintain kinship with one who has severed kinship with the Messenger of Allah even if he belongs to my family. Am I one who severs kinship? Must I show affection to my family when they do not hold my doctrine concerning the Imams and the Mahdis (a), or what should I do?’ [This question appears in the answer although it is absent from the published question text.] I say: Allah, Exalted is He, said: ‘Allah does not forbid you, regarding those who did not fight you because of religion or drive you from your homes, from treating them well and acting justly toward them. Indeed, Allah loves those who act justly’ (^[192]). There is no objection to treating well and helping those who do not fight the true Call, and so forth. Indeed, the believer must convey the character of the family of Muhammad (a) to the people and embody it in his words, deeds, and conduct, so that he is an adornment for the family of Muhammad (a), not a disgrace to them. Let the believer be exceedingly eager for the guidance of his family, because the end is severe and difficult for one who does not believe and follow the truth: it is Hell-may Allah, Exalted is He, protect us. The Exalted said: ‘O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones, over which are stern and severe angels who do not disobey Allah in what He commands them and who do what they are commanded’ (^[193]). Praise be to Allah, Lord of the worlds, and may Allah send prayers upon Muhammad and his family, the Imams and the Mahdis, and grant them peace. The Scientific Committee Supporters of Imam al-Mahdi (may Allah establish him upon the earth) Sheikh Nazim al-Uqayli Sacred Muharram 1431 AH