Alhassanain(p) Network for Heritage and Islamic Thought

The possibility of canceling the signs of the reappearance

The reported signs were the information that Allah willed about their occurrence in future and were in effect at the time that the Imams (AS) spoke about them. In other words, with their vision in the knowledge of what had been willed to happen, the Imams (AS) mentioned some of the signs that Allah had willed and planed at that time. However, Allah has not promised the occurrence of the planned signs, and thus all such signs are subject to change due to Allah's new decision (al-Badaa ).

The traditions state that amongst all the signs there are fewsings that are definite, which means it is unlikely that Allah changes His will on their occurrence. Thus, they are very likely to take place before the advent of Imam al-Mahdi (AS).Umar Ibn Hanzala narrated:

Imam al-Sadiq (AS) said, "There are five definite signs before the rising of al-Qa'im , which are: (the rising of) al-Yamani and al-Sufyani , the (heavenly) cry/call (by Gabriel which will be heard all over the world), the murder ofNafs al-Zakiyya , and the sink (of theSufyani army) into (the land of) al-Baydaa (located between Mecca and Medina)."[4]

Even for such definite signs Allah reserves al-Badaa . Al-Badaa is the origination of a new plan by Allah. We will discuss the phenomenon of al-Badaa and its significance in the next section. Allah may change those of the definite wills that are not categorized as HisSunan or His promises. For instance, Allah informed us through His Apostle (PBUH&HF) that before the reappearance of Imam al-Mahdi (AS), al-Sufyani would certainly rise. This is a definite will, but it is not categorized as a promise.

It is just an insisted future event meaning that it is unlikely that Allah cancels His permission for the occurrence of this event, though it is still possible. According to the following tradition, Allah may makeBadaa even in such insisted news.Dawud Ibn al-Qasim al-Ja'fari narrated:

We were with Imam al-Jawad (AS) when the issue ofSufyani was brought up and the traditions which state that his advent is of the definite matters. I said to Imam al-Jawad (AS), "Does Allah makeBadaa in the definite matters?" He (AS) replied, "Yes." I said, "Then, we have a fear that Allah makesBadaa in (the rising of) al-Qa'im ." The Imam replied, "al-Qa'im is of the promises, and Allah does not break His promises (referring to verses 3:9 and 13:31)."[5]

In other words, Allah will not fail in any of His promises including the annihilation of injustice and the establishment of the government of justice on the earth by Imam al-Mahdi (AS). This was Allah's testimony in verses of Quran that we quoted in previous section. However, Allah may makeBadaa on the time of reappearance of Imam al-Mahdi (AS) and may advance or postpone it. Moreover, He may cancel the occurrence of the definite signs that were supposed to take place before the Imam's (AS) advent, as the above tradition explained.

The question that may arise here is that what the significance of canceling a sign by Allah is. To answer this, let us first discuss the notion of al-Badaa . This is one of the complex issues thathas confused many people's minds, and consequently the enemies of theAhl al-Bait (AS) have taken the advantage of this confusion to attack our faith.

TheBadaa and its significance

There are many pieces of evidence in the Quran and the traditions expressing that Allah may change what He has already willed and He may initiate a new will. However, as we discussed earlier, there is an exception for HisSunan and His promises that He has chosen not to change at all.

The will of Allah is the creation of Allah. Thus, this change only occurs to the created information and does not imply a change in His Eternal Knowledge/His Essence. In other words, the novelty occurs in Allah's action, and not in Allah's Essence. Allah eternally knew what He would change later. By al-Badaa , only the created information that has been visible (al-Shahada ) for the vice-regents of Allah becomes invisible (al-Ghaib ) and vice versa. The visible information is about what Allah has willed to happen in the past and in the future (Ilm Ma Kanwa MaYakun ), and the invisible information is about all other infinite possibilities that Allah has not willed to happen (Ilm Ma LamYakon ).

There are numerous verses in Quran that prove Allah's hands are open to originate or change anything in His creation. For instance:

"And the Jews said, 'The hand of Allah is tied up'. Be their hands tied up and be they accursed for what they uttered. Nay, His hands are outstretched. (5:64)"

"Allah erases whatever He wills and records/establishes (likewise), and with Him is the Mother-Book. (13:39)" "Thy Lord creates whatever Hewills, and He chooses. Nochoice have they (in what He has not permitted, or in leadership as per anotherHadith ). Glory to Allah! And far is He above the partners they ascribe! (28:68)"

"If He so wills, He removes you and brings in a New Creation.Nor is that (at all) difficult for Allah. (14:19-20; 35:16-17)" "Every day He brings in a (new) matter/situation. (55:29)"

"He increases in the creation what He wills, for Allah has power over all things. (35:1)" "Nor is an individual's lifeprolonged , nor does anything decrease from his life span, except that it is (being reflected) in a Book. All this is easy for Allah. (35:11)"

In a very long discourse narrated from Imam Ali (AS), he has stated the following regarding al-Badaa :

Imam Ali (AS) said, "As for he who denies al-Badaa , (it would suffice that) Allah said in His Book, 'So turn away from them, and you are not blameworthy (51:54)' (by which) Allah, the exalted, intended their destruction on the earth at that time. Then, Allah rectified for them by His mercy, and madeBadaa regarding to their destruction, and revealed to His Apostle, 'And remind, for reminding benefits the Believers (51:55)'.

A similar case is His saying, 'But Allah was not to punish them whilst you were amongst them; nor was He to punish them whilst they ask for forgiveness. (8:33)' Then Allah madeBadaa (by revealing), 'But what plea have they that Allah should not punish them when they keep out (men) from the Sacred Mosque? (8:34)' Similarly, it is His saying, 'If there are twenty tolerant amongst you, they will overcome two hundred, and if there are a hundred (like them) amongst you, they will overcome a thousand of those who disbelieve. (8:65)'

He then madeBadaa and said, 'Now, Allah lightened your (burden) for He knew that there is a weakness in you. Thus, if there are a hundred tolerant amongst you, they will overcome two hundred, and if there are a thousand (like them) amongst you, they will overcome two thousands by the leave of Allah. And Allah is with those who are patient.

(8:66)'This way, Allah carried out the matter in the abrogating (Nasikh ) and the abrogated/cancelled (Mansukh ). This shows the reformation of what was originated. Furthermore, it is His saying, 'Allah wipes off whatever He wills and records (likewise), and with Him is the Mother-Book. (13:39)' Hence, does He wipe off except that which existed [i.e.,its will was existent]? And, does He record except that which did not exist [i.e.,its will was non-existent]? There are many examples like these in the Quran..."[6]

In another verse of the Quran, Allah stated:

"Why had not there been a township (among thoseWe decreed to destroy) whose people would accept faith so that their faith should have profited them, except for the People of Jonah (Yunus )? When they believed,We removed from them the chastisement of ignominy in the life of this world, and permitted them to enjoy (their life) for a while. (10:98)"

The above verse points to a glaring example of al-Badaa that took place for the People of ProphetYunus (AS) whose calamity was kept off and prevented. Due to their rejections and disbelief, they became subjected to the severe wrath of the Almighty. At the time that the punishment was about to manifest, ProphetYunus (AS) distanced himself from them and went far away. Upon his leave, people came to their senses and suddenly changed their behavior and became mindful of Allah. They pleaded for mercy from the Almighty Allah from the depth of their hearts. Subsequently, Allah decided to avert the calamity that was about to inflict them all.

Another example for Allah's change of decision is when we pray to Him. If Allah chooses to respond to our prayer, He initiates real change in the outside world and may re-plan our future. Allah states in the Quran:

"Call onMe so that I answer you (40:60)".

My Lord would have not concerned Himself with you if it were not for your call (upon Him). (25:77)"

There are sayings from the Imams (AS) that show Allah may cancel a decisive/confirmed decree (Qadhaa al-Mubram ) regarding a worldly punishment that is about to take place, just due to theDu'aa of His servant. It is narrated:

Imam Musa al-Kadhim (AS) said, "I advise you toDu'aa . CertainlyDu'aa and request from Allah, the Mighty and the Majestic, drives away an affliction that was planned, was passed, and all that was remaining was its execution (Imdhaa ). When Allah is implored, He averts the affliction an amazing averting."[7]

As we have seen, there are massive pieces of evidence in the Quran that clearly disprove the doctrine that states "the Pen has dried up for all future events". In contrast, the followers ofAhl al-Bait (AS) do not emulate the Jews who considered Allah had concluded the matter. We believe Allah's hands are open to do as He wills and chooses. Nevertheless, Allah does not act without purpose.

The changes in decree have educational purposes for people including the Prophets and the Imams, peacebe upon them. Although people are usually unaware of the details of all such changes, yet by realizing the general concept of al-Badaa , one will truly understand that everything is in the hand of Allah and He is able to do all things at any time, and that it is never too late for Him to do anything He wills. It demonstrates the absolute freedom of Allah in all His actions and that He is never restricted by His own creations, including His previous will.

Moreover, it removes the suspicion of compulsion and non-revocable pre-destination, and gives the sinners hope that Allah may totally revive their past and future. It encourages them to strive hard, to implore Allah, and to act upon good deeds with the hope that Allah may fix their deeds and may change their fate.Zurara Ibn A'ayun andHisham Ibn Salim narrated:

Imam al-Sadiq (AS) said, "Allah was not worshipped to the extent that He was worshipped due to al-Badaa . Allah was not glorified as much as He was glorified due to al-Badaa ."[8]

The sudden nature of the advent of al-Qa'im (AS)

TheShia and the Sunni traditionalists have narrated that the advent of Imam al-Mahdi (AS) will be rectified by Allah within just one night. In other words, its time is very unpredictable and depends on Allah's sudden choice of action and his advent will take place miraculously. The Sunnis have narrated from MuhammadIbn Hanafiyya (RA) and Imam Ali (AS) that the Holy Prophet (PBUH&HF) said:

"al-Mahdi is of usAhl al-Bait (AS); no doubt, Allah will rectify his matter within a night."[9] In some other traditions, the Imams (AS) stated that the time of the rising of al-Qa'im (AS) is like the time of the Hour of resurrection, which is completely unpredictable and is known only by Allah. The time of resurrection has not yet been decreed and Allah shall enforce it suddenly once He wills.Di'bil narrated:

Imam AliIbn Musa al-Ridha (AS) said, "The Imam after me is my son, Muhammad (AS), and after him is his son Ali (AS), and after Ali is his son al-Hasan (AS), and after al-Hasan is his son the Proof of Allah who shall stand (al-Hujjat al-Qa'im ). He is awaited during his occultation and is obeyed during his manifestation. Even if there remains from the life of the world but a single day, Allah shall expand that day until he rises and fills the world with justice in the same way that it was filled with tyranny and injustice.

But when? As for news of the time (of reappearance), indeed my father told me having heard it from his father who heard it from his ancestors who heard it from Ali (AS) that it was asked from the Prophet (PBUH&HF), 'O the Apostle of Allah! When will al-Qa'im from your offspring appear? He said, 'His similitude is the similitude of the Hour (of resurrection). None but He shall manifest it at its time. It is heavy for the heavens and the earth. It will not come to you unless suddenly. (7:187)'"

Allah stated in Quran:

"They ask thee about the Hour - when will be its appointed time? Say,The knowledge thereof is with my Lord (alone). None but He shall manifest it at its time. It is heavy for the heavens and the earth. It will not come to you unless suddenly. They ask thee as if thou were eager in search thereof. Say,The knowledge thereof is with Allah (alone), but most men know not. (7:187)"

In fact, the traditions state that some of theQuranic terms and verses that apparently refer to the day of resurrection alternatively refer to the day of rising of al-Qa'im (AS). These terms include, "the hour (al-Saa'a )"[10] , "the hereafter (al-Akhira )"[11] , "the days of Allah (Ayyam Allah)"[12] , "the day of the religion (Yawm al-Din)"[13] , etc. One of the most important common specifications of both events is their sudden, unexpected, and miraculous manifestation.

Once Allah makesBadaa and creates His decree on the sudden advent of Imam al-Mahdi (AS), the first one who will become aware of it is the Imam (AS) himself through inspiration.Mufadhdhal Ibn Umar narrated:

On the commentary of verse, "Then, when it is knocked inNaqur (74:8)", Imam al-Sadiq (AS) said, "Certainly, of us will be an Imam who will be victorious and will be concealed. Once Allah, the Glorious, wills to manifest his affair, He shall impact his heart with a hint, and thereupon, he will emerge and will rise by the authority of Allah, the Glorious."[14]

Moreover, AbuJarud narrated:

I said to Imam Muhammad al-Baqir (AS), "May I be sacrificed for you, inform me about the holder of this matter." The Imam (AS) replied, "He turns from the most fearful person to the most confident one overnight, and his program will be revealed to him in a matter of one night and one day." I asked, "Is this revealed to him?" The Imam (AS) replied, "OAba Jarud , this is not the revelation of theprophethood . Rather, it will be a revelation similar to the one that He gave toMaryam , the daughter ofImran , to the mother of Moses, and to the honeybee. O AbuJarud , theQa'im of the family of Muhammad (PBUH&HF) is more honorable thanMaryam , the mother of Moses, and the honeybee!"[15]

The sudden change of the state of ImamMahdi (AS) from the state of fear to the state of security, which is also pointed out in verse, "He will most certainly, after their fear, give them security in exchange (24:55)," shows that even the Imam (AS) does not know the time of his uprising until Allah initiatesBadaa and makes it a knowable reality and permits his rising. Thus, like his followers, the Imam (AS) is himself an expectant. Of the titles that have been mentioned in the traditions for Imam al-Mahdi (AS) are: "the expected (al-Muntadhar )" and "the expectant (al-Muntadhir )".

All the above pieces of evidence, among others, prove that the time of the rising of Imam al-Mahdi (AS) is of suspended matters (Mawquf ) and that his coming is very unpredictable and sudden. This event will be one of the greatest manifestations of Allah's power, which will take place at the time that most people would consider it unfeasible. Allah will suddenly makeBadaa and will fully accommodate the Imam's advent within one night. Although the rising of al-Mahdi (AS) is in Allah's will, the time of his rising has not yet been decreed.

Moment by moment expectation due to the unpredictability of the time of rising

TheShia authorities narrated:

Imam al-Sadiq (AS) said to his companions, "Be more hopeful on the things that you consider far-fetched than that which you presume very likely. Verily, MusaIbn Imran (AS) went to bring fire (to provide heat and light) for his family and he came back to them while he was an Apostle, and this way, Allah rectified the matter of His servant and His Prophet, Musa (AS), within a night. In the same way Allah shall treat al-Qa'im , the twelfth of the Imams (AS). He shall rectify his matter in one night and shall take him from discomfort and concealment into the light of relief and reappearance."[16]

There are many otherShi'i transmitted traditions, which convey the similarity of the sudden advents for some ancient Prophets (AS) with that of ImamMahdi (AS).[ 17]

The following tradition also shows that we should expect the rising of al-Qa'im at every moment and make ourselves ready for his arrival because his coming is very unpredictable. It is narrated:

ImamJa'far Ibn Muhammad al-Sadiq (AS) said, "Expect the command/kingdom of your master in every day and night of your (life), and Allah (said) 'Every day He brings in a (new) matter/situation.(55:29)'." [18]

The notion of continual awaiting/expecting and hoping to see the goldendays of the earth at any moment has many positive benefits in our lives. It constantly reminds us the absolute power of Allah. A faithful servant who believes Allah has power to do all things, does not consider anything far-fetched for Him.

Moreover, so long as we expect the Imam (AS), we are hopeful for a better future and will not be disappointed by the difficulties and the problems of our present life no matter how severe they are. In addition, when we realize that Allah may advance the advent of al-Qa'im (AS) to a very near future, we do our best to prepare our spiritual state to receive him. In the last part of this work, we will discuss our duties as the expectant of al-Qa'im (AS), which would lead to Allah's satisfaction so that Allah might decide to waive the remaining time of occultation.

As we have seen, the existence of al-Badaa plays a central role in our way of expecting al-Qa'im (AS). Due to the possibility ofBadaa , the fore-told signs are subject to change. If the signs were unchangeable there would be no point to wait all the time and in every moment. Having faith in change and alteration by Allah, everyone would keep himself ready every morning, every evening and all the time in between to receive the Imam (AS). According to the traditions, waiting for the Imam (AS) at any moment is the best deed and the most significant act.

Such action is meaningful only when the changes in the aforementioned signs are possible. A person who has no faith in alteration of signs and thinks of the reappearance of Imam (AS) after sighting of the signs is actually waiting primarily for the sighting of signs and then for the Imam (AS). Such an individual may deny Imam al-Mahdi (AS) if he reappears without the signs being fulfilled. To the contrary, the traditions give prime importance to the promise of the reappearance of the Imam (AS) and consider the appearance of the signs as an inferior issue. AbuUbaida al-Hadhaa narrated:

I asked Imam al-Baqir (AS) about this matter (i.e., the rising of al-Mahdi (AS)). He (AS) replied, "Because you expect that it comes to you in a (certain) way, do not deny it (if it happens in another way)."[19]

It is now clear that we should wait for the reappearance of Imam (AS) and not for the sign, and should not consider reappearance before witnessing the foretold signs impossible. It is only in this situation that imploring Allah to hasten the reappearance of Imam (AS) is meaningful. Allah is free to shower His blessings any time He wants. He has created a leader for this task so long ago and has kept him on call in concealment. He can order the reappearance of the Imam (AS) even before the sighting of signs or can change the signs for his early rise. Much more than any of His followers, our Imam (AS) is eagerly waiting for receiving Allah's permission at any moment.

The significance and the purpose of specifying the signs

Specifying the signs before the time of reappearance has its own advantages and benefits. Since the time of reappearance is not known to people, the only way to describe the reappearance is to describe its signs. Observing any of the mentioned signs strengthens one's faith in the reappearance of Imam (AS) and increases his anticipation.

Although whatever indications were given by the Imams (AS) regarding the incidents which are to occur are totally based on the previous decreed decisions, they should not be ignored and should not be considered as insignificant. These signs were not given for the purpose of predicting the time of reappearance, or for urging people to search the scientific data to estimate the time of the occurrence of the sign itself. They, rather, become a reminder for people only after they occur miraculously.

Once a sign occurs, the believers realize that it was amongst the signs that they were foretold, and thus, their faith and confidence will increase, and they will realize that the time of reappearance is closer than ever.

Keeping in mind the issue of al-Badaa , all the mentioned signs before his arrival, even if they finally occur, they may happen miraculously in an unpredictable manner. As we have seen in the second section, some of the signs such as an eclipse of the moon at the end of the month can only happen miraculously. Even for some other signs that can occur naturally and can be predicted by the available physicalinformation, they may still occur supernaturally and thus their predicted schedules may be proven wrong.

The more interesting observation is that, one of the mentioned signs at the end of the time is the rising of the sun from the west, which shows that Allah will miraculously change the direction of the heavenly bodies, and thus, all astronomical data will change according to the new movements. This means that all timely predictions based on the available astronomical data will be proven false due to this single miracle of Allah.

Thus, instead of worrying about the time of the occurrence of the cancelable or at least the unpredictable signs before the rising of Imam al-Mahdi (AS), one should care about keeping faith in the Imam (AS) and following hisSunna . Only in that way, will one be safe from the afflictions of the end of time no matter if those signs finally occur or not. If some the signs occur he will gain more hope and energy that the appointed time is fast approaching, and if he did not observe the signs he will still remain hopeful to receive the Imam (AS) because he believes that Allah is never restricted by His creation including His previous will and has power to do all things at any moment.

Will there be any confusion in Identifying al-Qa'im (AS)?

The occurrence of the signs indicates that the rising of al-Qa'im is about to take place. The question that may arise here is that, since the signs may change or may be cancelled, will there be any confusion for people to recognize Imam al-Mahdi (AS) once he starts his mission? Moreover, if there would be no confusion that he is the promisedMahdi (AS), why would then people oppose him?

According to the traditions, once Allah let Imam al-Mahdi (AS) rise, all people around the world, believers and disbelievers likewise, will become aware of him immediately and without any shadow of doubt. In the first tradition quoted below, the rising of Imam al-Mahdi (AS) is compared to the rising of the Messenger of Allah (PBUH&HF), which took place very clearly. In the second tradition, it is mentioned that his rising will be as clear as sunshine and will be identified by all people. Jabir narrated:

Imam al-Baqir (AS) said, "The similitude of the rising of al-Qa'im from ourAhl al-Bait is that of the rising of the Messenger of Allah (PBUH&HF). And the similitude of any of usAhl al-Bait who rises before the rising of al-Qa'im is that of a little bird who tries to fly but falls down from its nest and becomes the toy of children."[20]

Narrated JabirIbn Yazid :

Imam al-Baqir (AS) said, "Be calm so long as the heavens and the earth are calm/in place, i.e., do not rise against anyone. Verily your matter (i.e., the rising of al-Imam) shall not take place secretly as it shall be a sign from Allah, not from people. Be hold! It shall be brighter than sunshine so much so that it shall not remain hidden from the righteous and the evildoer (likewise). Do you know morning/dawn? It shall be like the dawn and there shall be no hidden thing in it."[21]

As per another tradition, Imam al-Ridha (AS) explained the sentence, 'Be calm so long as the heaven and the earth are calm' as 'Be calm so long as the heaven is calm from the call (of Gabriel) and the earth is calm from sinking the army (of al-Sufyani ).'[22]

Thus, there is nothing to worry about identifying Imam al-Mahdi (AS) once he rises. We only should worry about our belief before his rising since believing in him after his rising is not beneficial. Those who will oppose Imam al-Mahdi (AS) when he rises will not have any doubt that he is Imam al-Mahdi (AS). They will oppose him since they did not believe in his sayings and practices, as it does not match with their innovations and the innovations of their ancestors.

We do not know of anything brighter than sunshine, which could be sensed by our faculties. The reappearance ImamMahdi (AS) will be clearer than that, and no one would remain ignorant about Imam al-Mahdi (AS) when he starts his mission. However, no one would be able to believe in him if he denied/disbelieved him (his existence, his rights, or hisSunna ) before the time of his reappearance; or, it is better say, believing in him at that time would be of no use for a disbeliever. It is just like believing in Allah on the Day of Judgment, which will be of no benefit for the disbelievers. Those who remain doubtful about his existence during the time of occultation will have no way to escape from his sword once they meet him (AS). Allah stated in Quran:

"... On the day that certain signs of thy Lord do come, no one would benefit from believing in (that sign) if he did not believe (in that) before, or such belief is no good for him. Say, 'Wait! We too are waiting/expecting'. (6:158)"

Ibn Ri'ab narrated that on the commentary of the above verse, ImamJa'far al-Sadiq (AS) said:

"The 'Signs' are the Imams (AS), and the 'expected sign' is al-Qa'im (AS). On that day, no one would benefit from believing in (that sign) if he did not believe in him before his rising by sword even if such person believed in (theImamat of) his ancestors, peace be upon them."[23] The bad news, however, is that most of those who believe in Imam al-Mahdi (AS) will doubt his existence over time due to the length of the time of occultation and because of various types of afflictions that befall people during this period. Therefore, when the Imam (AS) starts his mission, the believers will be very few in number.Saqr Ibn Dilf narrated:

I asked Imam al-Jawad (AS) why Imam al-Mahdi (AS) is called al-Qa'im . He (AS) wept and replied, "Because he will rise after his remembrance is dead (in the society) and when most of the believers in hisImamat have turned back (from their belief)." I asked why he is called al-Muntadhar (the awaited). He (AS) replied, "Because there shall be an occultation for him whose period shall be prolonged.

The sincere ones shall wait for him, the doubtful ones shall deny him, the rejecters shall ridicule his remembrance, and the proposers of time (for his reappearance) shall increase. In that period, those who hasten in movement (al-Musta'jilun ) shall perish, and those who submit (to Allah's commands and decrees) shall be saved."[24] Another tradition is narrated byMufadhdhal Ibn Umar , who said:

I heard Imam al-Sadiq (AS) saying, "Be hold! By Allah, your Imam shall disappear for a number of years in your lifetime and you will be afflicted with hardship until some people say he (AS) has died or has been killed, which valley is he in? Verily the eyes of the believers shall remain full of tears for him, and you will be overturned like the ships are overturned in the waves of the sea. None would survive but those from whom Allah has taken oath, whom He has written faith in their heart, and has helped them by a spirit from Him.

And there shall appear 12 confusing banners that will not be recognized from each other." I cried and said, "What could we do at that time?" He (AS) looked towards the beam of sunshine that was in the room and said, "O the servant of Allah! Do you see this sunlight?" I said, "Yes." He (AS) continued, "By Allah! Our matter (i.e., the rising of al-Mahdi once it comes) is more evident than this sun."[25]

In addition, it is narrated from AliIbn Ja'far that:

Imam al-Kadhim (AS) said, "When the fifth (offspring) from the seventh of the Imams disappears, then, I adjure you by Allah to watch for your religion so that no one would take it away from you. Without doubt, there shall be an occultation for the holder of this matter until such time that (most) people who believe in hisImamat would leave their belief. Verily this (occultation) is but a test by Allah, the Glorious, for his creation."[26]

Musa al-Baghdadi narrated:

I heard ImamHasan al-Askari (the eleventh Imam) saying, "I see that you will differ after me concerning my successor. Whoever accepts the Imams after the Apostle of Allah (PBUH&HF) but denies my son is like a person who accepted all the Prophets and the Apostles but denied theprophethood of Muhammad, the Apostle of Allah (PBUH&HF). And whoever denies (Muhammad) the Apostle of Allah (PBUH&HF) is like one who has denied all the Prophets. This is because obeying the last of us is like obeying the first of us and denying the last of us is like denying the first of us. Beware! Verily, for my son there shall be an occultation during which all people shall fall into doubt except those whom Allah protects."[27]

Notice that according to the traditions, denying the transmitted teachings ofAhl al-Bait (AS) is equivalent to denying theAhl al-Bait (AS). Thus, some of those who claim to believe in ImamMahdi (AS) as the twelfth Imam during the time of occultation will oppose him after his rise because they used to oppose their teachings and used to follow their own inventions.Fudhail Ibn Yasar narrated:

I heard Imam al-Sadiq (AS) saying, "When ourQa'im (AS) rises he will face the ignorance of people more severe than what the Apostle of Allah (PBUH&HF) faced during the days of al-Jahiliyya ." I asked, "Why should it be so?" The Imam replied, "The Apostle of Allah (PBUH&HF) came to people who were worshipping the stones and the carved wood. However, ourQa'im (AS) shall come to people who will all interpret the Book of Allah against his interpretation, and will argue with him by that. By Allah, al-Qa'im shall enter his justice inside their houses, just as the heat and the cold enter them."[28]

During the period of occultation, people gradually leave the traditions ofAhl al-Bait (AS) and interpret Quran according to their own opinion, and prefer the words offallibles to the words of infallibles. Consequently, many religious instructions will be forgotten as if they had never been a part of the religion. On the other hand they consider many man-made products as if they really have been a part of the religion. When Imam al-Mahdi (AS) comes, he will fight all the innovations and will restore the truth of the religion. For this reason, at the beginning of his mission, many people think he has brought a new religion. MuhammadIbn Ijlan narrated:

Imam al-Sadiq (AS) said, "When ourQa'im rises he shall call people anew to Islam and shall guide them to the things that were annihilated and from which people had turned away. He is calledMahdi because he will guide people to the thing from which they have been separated. He is called al-Qa'im because of his rise for the truth."[29]

Thus, the opposition against ImamMahdi (AS) is not due to people's failure in identifying him. It is rather due to their disbelief in the original laws of the religion, their overlooking of the transmitted traditions, and their following man-made ideas and opinions in the domain of religion. Is lack of the occurrence of signs a reason for the delay in Relief?

If ImamMahdi (AS) has not appeared yet, it is not because certain signs did not take place, but because people do not follow the commandments and the instructions ofAhl al-Bait (AS). In aTawqi ' from Imam al-Mahdi (AS) it is written that:

"If our followers-may Allahgrant them success for His obedience-all had truly kept their covenant (with us) the blessing to meet us would not have been postponed and they would have seen us with true recognition. Nothing holds us back from them except that which reaches to us (of their actions) that we dislike and that which we do not consider proper for them."[30]

Moreover, MuhammadIbn al-Faraj narrated:

ImamBaqir (AS) wrote to me, "When Allah becomes angry at His creatures, He makes us away from their proximity."[31] Imam al-Mahdi (AS) wrote the following to one of his special deputies, namely MuhammadIbn Uthman (RA), in response to people's questions about what was the cause of occultation:

ImamMahdi (AS) said, "…As for the reason for the occurrence of occultation, Allah, the Mighty and the Majestic, states, 'O ye who believe! Ask not questions about things which, if made plain to you, may cause your dislike. (5:101)'There was no one amongst myfathers except that aBai'a (oath) of a tyrant of his time was placed on his neck. But I will rise while I do not have anyBai'a on my neck to any of the tyrants. As for my benefit during my occultation, it is like the benefit of the sun (for people) when the clouds make it absent from the eyes. Certainly I am amnesty for the inhabitants of the earth just as the stars are amnesty for the inhabitants of the heaven. Thus, close the doors of question over what is not related to you and do not charge yourself with what you have been discharged to know. (Instead) increase yourDu'aa to hasten the Relief (al-Faraj ), for this is indeed your relief..."[32]

Referring to verse 5:101 in the aboveHadith as a response to people's query for the reason behind occultation shows that our disobedience has been one of the major reasons for occultation, which is also supported by previously quoted traditions.

How can we become an expectant of al-Qa'im (AS)?

It is, now, clear that the problem of occultation is due to the ugly actions that we have committed, and that we have not submitted to the traditions ofAhl al-Bait (AS). Allah, the most merciful, has assigned for us an Imam who is ready to relieve us, but we have turned away from his commands and the commands of his ancestors. This has caused the wrath of Allah in the form of occultation. Our only chance for relief is to try to seek the pleasure of Allah and HisHujja (AS) so that Allah may waive the remaining time of occultation. But how can we do that?

We cannot seek the pleasure of Allah by inventing some duties during the time of occultation according to our opinion. TheAhl al-Bait (AS) have already mentioned the specific duties that we have during the time of occultation, and we cannot add to it. Wasting our time on searching the astronomical data and proposing time for the Imam's reappearance will only displease Allah. It will also serve the impostors who try to take the advantage of astronomical events for their own agenda, as well as those who want to weaken our faith about Imam al-Mahdi (AS) by claiming that these alleged signs did not accompany his reappearance, and thus making us doubtful about his existence.

Below are some of the things we can do to seek the pleasure of Allah and HisHujja (AS) so that Allah may decide to waive the remaining time of occultation. There are many traditions that support each item below, but here I only quote a few: