If we do not go back to the Holy Household (a) for the interpretation of the Holy Quran, there will be many verses which we will not be able to understand. For example, God says, “Had We sent down this Quran upon a mountain, you would have seen it humbled [and] go to pieces with the fear of God.”[273] Does this mean that a mountain will crumble if the Holy Quran is revealed to it? We need the knowledge of the Holy Household (a) to interpret this verse.
God also says, “Have they not seen how We visit the land diminishing it at its edges?”[274] How is the earth being diminished? Do any scientists claim that the earth is being diminished in any way? Erosion may take away some of the edges of land into sea or other bodies of water, but is that what is meant by diminishing? We cannot interpret this verse without referring back to the Holy Household (a).
And what does this holy verse mean, “We have sent down the Book to you as a clarification of all things and as guidance”?[275] Many things are not explained within the Holy Quran, so what is meant by “a clarification of all things”?
These are the types of verses that cannot be understood without the guidance of the Holy Household (a). They are the importance of that with which the Holy Prophet (s) entrusted to us when he said,
I leave amongst you two things that, if you hold fast to, you will not go astray after me. They are the Book of God and my Household and Progeny (a). The Compassion and All-Aware has entrusted to me that they will not separate until they reach me at the Pond [of Paradise].[276]
The last of Prophet Muhammad’s (s) Progeny and Household (a) is the Awaited Imam Mahdi (a). That is why Imam Baqir (a) is reported to have said, “The Mahdi (a) was given the name of Mahdi [i.e. the Guided] because he will guide to a hidden matter.”[277]
God’s Will
There is not a thing in the universe except that it bows to the will of God.
To Him belongs whatever is in the heavens and whatever is on the Earth. Who is it that may intercede with Him except with His permission? He knows what is before them and what is behind them, and they do not comprehend anything of His knowledge except what He wishes. His seat embraces the heavens and the earth.[278]
God’s will can mean one of three things. First, God’s will is the act of creation. “All His command, when He wills something, is to say to it ‘Be,’ and it is.”[279] Some of our narrations say that “His will is His action.”[280] Second, his will can be a withholding of blessings. God says,
Whomever God desires to guide, He opens his breast to Islam, and whomever He desires to lead astray, He makes his breast narrow and straitened as if he were climbing to a height.[281]
Accordingly, God’s will is to grant and to withhold blessings.
Third, God’s will can signify the accumulation of causes. God says,
And when We desire to destroy a town We command its affluent ones [to obey God]. But they commit transgression in it, and so the word becomes due against it, and We destroy it utterly.[282]
In this verse, His will is that whenever the causes for destruction of a people come to fruition that destruction will take place.
Imam Mahdi’s Age
Here we must ask a question. What is the philosophy behind Imam Mahdi’s (a) long age? We do not ask about the occultation in general, but about the length of his age specifically. In other words, was the Imam born in that era and continued to live on normally in accordance with the laws of nature? Or was there divine will and planning throughout all these years?
Imam Mahdi’s (a) long age and survival throughout the ages was not arbitrary or natural. It is according to a divine plan and under divine care and will. God willed that the causes accumulate in a way that prolonged his life for so long.
So what is the purpose behind his long age?
Proof through Observation
First, there is a difference in the law between the testimony of a witness who has observed a matter and hearsay evidence. In some instances, you may find a direct witness to a certain crime. At other instances, you may have someone who heard of things outside the court and presents what he heard as evidence. The latter sort of testimony is inadmissible hearsay evidence.
Even on the Day of Judgment we see mankind trying to use this rule in his favor. A person is presented with the sins he committed during his life, but he would try to evade culpability – “But man is the most disputatious of creatures.”[283] “The day [will come] when every soul will come pleading for itself.”[284] Despite being presented with a book of deeds and the angels acting as witnesses, mankind will continue to dispute. So what will quiet mankind in the court of Judgment?
On the Day of Judgment, God will present testimony based on direct observation to prove any sin or wrong committed by man. The Holy Quran speaks of the Day of Judgment and says, “Today We shall seal their mouths, and their hands shall speak to Us, and their feet shall bear witness concerning what they used to earn.”[285] God also says, “They will say to their skins, ‘Why did you bear witness against us?’ They will say, ‘We were given speech by God, who gave speech to all things.’”[286] Therefore, it is this testimony that is based on direct observation that holds weight in a court of judgment.
Second, for every era God has appointed a witness who will observe the actions and deeds of the people. For example, Jesus the son of Mary says in the Holy Quran, “I was a witness to them so long as I was among them. But when You had taken me away, You Yourself were watchful over them.”[287] In regards to the Holy Prophet (s) the Quran says, “We have made you a middle nation that you may be witnesses to the people, and that the Apostle may be a witness to you.”[288] During his lifetime, the Holy Prophet (s) was a direct witness to his nation’s actions. After he passed away, he remains a witness through his knowledge.
In every era, there is a leader appointed to bear witness on mankind. The Holy Quran says, “The day We shall summon every group of people along with their imam.”[289] The imam is the leader who will testify to the deeds and actions of his group.
So for every generation and every era, there is a leader who will testify to the actions of mankind through his direct experience. That is why Imam Mahdi (a) was born over a thousand years ago and continues to live on to be the direct witness to our actions.
In one narration, Imam Sadiq (a) elaborates on the following verse, “We sent it down on a blessed night, and We have been warning [mankind]. Every definitive matter is resolved on it.”[290] The Imam (a) said,
That is the Night of Power during which dictates are recorded of the pilgrims of Hajj and what occurs in the year of obedience, disobedience, death, or life. God will speak what he wills during the night and day and then He gives it to the Master of the Earth.
When a companion asked who the Master of the Earth is, the Imam (a) said, “he is your companion”[291] – meaning Imam Mahdi (a). This knowledge was granted to the Holy Prophet (s), then to his Purified Household (a), all the way to the Master of our Time (a).
This is what is meant by the supplication which we read in the middle of the month Shaaban
O God, [we ask you] by this night and the one born on it…. [They are] the sword of God who will not grow dull, His light who will not fade, and the men of wisdom who does not frolic. [They are] the focal point of time, the trustees of the present, the masters of the matter [of vicegerency], and the ones who upon whom is revealed what is revealed on the Night of Power.[292]
Spiritual Perfection
The late Sayyid Muhammad Baqir al-Sadr, a renowned thinker and author of the book Bahth Hawl Al-Mahdi, proposed a theory in regards to our Twelfth Imam’s (a) age that has become controversial. He said that God had allowed for the Imam (a) to live so long and observe so much of history and civilization so that he can grow and develop the competence required for the momentous mission with which he is tasked. This theory is controversial because of our beliefs in the topic of Immaculate Leadership. Was Imam Mahdi (a) not an Immaculate Imam when he was born? Did he not hold the skills and competence to be the Imm
aculate Guardian of the Faith, even at that early age? Surely, the Imam (a) does not need to live so long and observe society for eras in order to be competent to fulfill the job of Immaculate Leadership. So what exactly did the late Sayyid al-Sadr mean?
It is very likely that what Sayyid al-Sadr meant was not the Imam’s (a) actual competence, but the perspective of people towards him. This is what can be understood from a number of other statements that he makes. That is why he said that the Imam (a) is acquiring increased qualifications as time passes on – not in reality, but in the outlooks of those who do not believe in his Immaculate Leadership.
We can also understand his statement as a reference to a type of spiritual development. Scholars say that there is a balance between blessings and trials; the harder an individual is tried, the more he is blessed. The trials that our Immaculate Imams (a) face are a balance to the great blessings they have been given. The same is true with our Twelfth Holy Imam (a). He is being tried with this long age as a balance to the great blessings he will be granted once he emerges.
Let us explain a number of points.
First, when we go back to the history of the prophets we find that they all went through periods of trial and tribulation. God says of Abraham (a), “When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’”[293] In regards to the prophets of the Children of Israel God says, “When they had been patient and had conviction in Our signs, We appointed amongst them Imams to guide [the people] by Our command.”[294] In other words, they were given the position of Imam after their patience in the face of trials.
Of Joseph (a) the Quran says, “When he came of age, We gave him judgement and [sacred] knowledge.”[295] The Quran also treats Moses (a) similarly. These trials played a part in their attainment of the highest levels of certitude. It is when they reached the greatest level of certitude that God granted them the position of Imam. “When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’”[296]
Do Prophet Muhammad (s) and his Purified Household (a) go through a similar process? Do they also progress towards the greatest level of perfection of certitude?
As an answer to these questions, let us explain the following. Our Imams are born with the competence – the ability and readiness – to carry out their roles as Immaculate Leaders. They do not need to experience, observe, or learn in any way before they take up that position. However, they also progress in their knowledge and spirituality.
In the twenty sixth volume of Bihar Al-Anwar, there is a narration that has reached us in numerous ways and through multiple routes of narrators. In this indisputable narration Imam Sadiq (a) says, “Surely, we are given greater [knowledge] every day and night. If that was not the case, [the knowledge that] we have would run out.”[297]
Imam Sadiq (a) was once asked whether this increase in knowledge was in matters of Halal and Haram. He said, “As for Halal and Haram, God has revealed them fully to his Prophet (s). The Imam is not increased in [knowledge of them. Rather it is] in all matters other than Halal and Haram.” When a companion asked him if the Imams (a) were given any knowledge which was not given to the Holy Prophet (s), he replied,
No. Rather whenever a command comes from God an angel brings it to the Messenger of God (s). The angel would say, ‘O Muhammad, your Lord commands you with such and such.’ [The Holy Prophet (s) would reply], ‘Take it to Ali (a).’ The angel would go to Ali (a) who would say, ‘Take it to Hassan (a).’ [Hassan (a) would say], ‘Take it to Hussain (a).’ It would continue like this going from one to another until it reaches us.
When the companion pushed again asking if the Imams (a) were given any knowledge that was not first given to the Holy Prophet (s), the Imam (a) replied, “Woe to you! How could it be that an Imam would know something that was not first known by the Messenger of God (s) and the Imam before him?”[298]
Since birth and at every moment of his life, an Imam is the best of people in terms of both knowledge and action. Otherwise, he would not be an Imam. At the same time, the Imam also progresses further in knowledge as time passes. It is not the knowledge of religious teachings or empirical sciences that progresses. Rather, it is the knowledge of God and His attributes. With each passing moment and at all times, the Imams are growing more and more knowing and understanding of God. At all times, the Imams continue to be the most knowledgeable and most perfect human beings. Otherwise, if there was at any time anyone who is better than them they would not be Imams.
At the same time, the Holy Prophet (s) and the Imams (a) continue to grow in spiritual stature. God says, “Whatever We relate to you of the accounts of the apostles are those by which We strengthen your heart.”[299] In another verse God says, “The faithless say, ‘Why has not the Quran been sent down to him all at once?’ So it was, that We may strengthen your heart with it.”[300] So we must ask, what does it mean that God will strengthen the Holy Prophet’s (s) heart?
Surely, it does not mean that the Holy Prophet (s) will move from doubt to certainty or from hesitation to confidence. Nor does it mean that he had a vague understanding of a concept and it was clarified further.
The strengthening of the heart is a progress in spiritual stature, such that he transcends higher and higher at every moment. The same is true with the Immaculate Imams (a).
For example, Imam Ali’s (a) perseverance for twenty-five years despite wrong and oppression is a trial by which he progressed spiritually and for which he will reap the greatest rewards in the hereafter.
Similarly, Imam Hassan’s (a) perseverance in the face of vicious attacks is a trial that allowed for greater spiritual progression. Imam Hussain’s (a) stance and the tragic massacre he endured was also a trial and a means of spiritual progression.
Second, the spiritual progression they experience is not a prerequisite to their Immaculate Leadership. They are Imams since their birth, as many narrations have emphasized.[301] As we read in Al-Ziyara Al-Jami’a, “God created you in the form of light then kept you closely attached with His Throne.”[302] These individuals that were created in the form of light before all other creation, how could they be in need of spiritual progression?
This spiritual progression is neither a prerequisite to their position as Imams or a qualification for their leadership role. So what is the meaning of this spiritual progression?
The purpose for creating this system whereby the Immaculate Leaders can progress spiritually is simply to favor them over all other creation and prepare their unmatched rewards in the hereafter. They are stricken with trials and tragedies so that they may persevere and earn the highest of status in this world and the next.
For example, we have many narrations stating that God rewarded Imam Hussain (a) for his great sacrifice by making the Immaculate Imams from his progeny, rendering the dust of his grave a panacea for all ailments, and answering the prayers of his visitors.[303] This should be taken in perspective along with the fact that many of our scholars say that Imam Hassan (a) is of a higher status than Imam Hussain (a). After all, Imam Hussain (a) lived under the leadership of his brother for ten years after the passing of their father. However, because of the weight of the tragedy that Imam Hussain (a) endured, he was granted these high honors. He is the father of the Imams. In his shrine prayers are answered. By the dust of his graves diseases are cured.
It is highly likely that the late Sayyid al-Sadr meant that Imam Mahdi (a) has been given this long age as a trial and a means by which he can earn the highest status and the greatest rewards. As a reward for his perseverance, he will be granted blessings in this world which no other prophet, messenger, or Imam was granted before him.
Our Imam (a) is persevering through three types of pain in particular. He is persevering through the pain of occultation, as he cannot teach and call to the faith as he would like. He is persevering through the pain of all the crimes he sees being committed around the world as he
remains in his occultation. He is persevering through the pain of seeing his followers wrong one another and sin, and he is hurt for them.
These pains are a trial for the Imam (a). This trial is not frivolous, but there must be a reason and wisdom behind it. It is possible that he has been granted this long life so that he can endure this pain. As a reward for his perseverance, he will be granted a great status in the hereafter in addition to the great status he will be granted in this world. His reward is that he will emerge and fill the earth with justice and equity just as it has been filled with injustice and inequity. He will be the one to fulfill the promises of the prophets and the messengers.
The long life that has been granted to our Twelfth Imam (a) is not so he can be fit for the role of leadership or better equipped to lead the world. Rather, it is a trial for which he will be rewarded greatly in this world and the next.
Preserving the Faith
God says in His Holy Book, “Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balance, so that mankind may maintain justice.”[304] The purpose of the divine message is the maintenance of justice and equity. In turn, justice and equity are in need of the teachings of the divine message.
So just as God has given us the divine message, He has also willed to protect the message through the succession of prophets and Imams. Every Imam’s role during his time is to safeguard the teachings of Islam. This is done in three ways:
Safeguarding the text. God says, “Indeed We have sent down the Reminder, and indeed We will preserve it.”[305] It is the role of the Imam to protect the Quran from any distortion or fabrication.
Safeguarding the teachings. The teachings of the faith are safeguarded through the continuous study of the text, as well as teaching and education for the masses. Our seminaries have taken on this task under the watchful eyes of the Imam (a).
Practical protection. Every religious group has its adherents to give practical protection to the faith through their practice. God says,
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