Ayatullah Sayyid Mujtaba Nur Mufidi in an Exclusive Interview with Quds News Agency: The Condition for Salvation in the Era of Occultation

The Death of Ignorance Is Lying in Wait!

On the eve of Mid-Sha’ban, the birth anniversary of the standard-bearer of justice, Hazrat Mahdi the Promised (may Allah hasten his reappearance), and in an era where earth is severed from heaven, the cry of the Prophet (PBUH) continues to echo through history: “Whoever dies without knowing the Imam of his time dies a death of ignorance.”

But what color does this death wear? Perhaps we see its image in modern idols that, in the name of religion, transform affection into malice and worship into rebellion. Ayatullah Sayyid Mujtaba Nur Mufidi, prominent Professor of Advanced Classes (Dars-e Kharij) and President of the Research Institute for Contemporary Jurisprudence, warns: “Today’s ignorance is the ignorance of lacking the Divine Proof (Hujjah).” He speaks of a cognition (ma’rifah) that must penetrate to the very marrow of faith—a cognition without which even lengthy night prayers cannot extinguish the fires of Hell.

On a day when the world is thirsty for the remembrance of the Savior and Shia whisper “O Allah, hasten the reappearance of Your Guardian” upon their lips, a severe test is at stake—a test regarding which Imam al-Sadiq (peace be upon him) stated: “In the Occultation, nothing saves people except cognition of the Imam.” But how must this cognition be so that it both saves from tribulations and elevates man’s status to the degree of martyrs of the Reappearance? We sought the answer in words emerging from the heart of narrations, spoken by a professor who has taught the Jurisprudence of Awaiting (Fiqh al-Intizar) for years.

Join us to learn why knowledge of God without knowledge of the Imam is a tragic loss of mirror and water, and why at the dawn of Mid-Sha’ban, cognition of the Proof of God (Hujjat Allah) is the sole passport for salvation from modern darkness.

Cognition of the Imam (may Allah hasten his reappearance): The Sole Ark of Salvation

In response to the question of what message the renowned Hadith “Whoever dies without knowing the Imam of his time dies a death of ignorance” (Man mata wa lam ya’rif imama zamanihi mata mitatan jahiliyyah) holds for modern man, Ayatullah Nur Mufidi explains: Cognition (ma’rifah) of the Imam of the Age is among the necessities of faith, and nothing can substitute for it. The Noble Prophet (PBUH) and the Infallible Imams (peace be upon them) emphasized in their statements that whoever does not know the Imam of his time will die a death of ignorance. This Hadith is narrated in both Shia and Sunni sources. Imam al-‘Askari (peace be upon him) also pointed to this fact that cognition of the Imam of the Age is an absolute necessity, and if someone does not know his Imam, his death will resemble the death of the era of pre-Islamic ignorance (Jahiliyyah). This death of ignorance is a death accompanied by hypocrisy, polytheism (shirk), and misguidance. In reality, the death of ignorance means that an individual departs this world without correct cognition of his Imam and is exposed to misguidance. “Ignorance” in this Hadith refers to reverting to the polytheistic state prior to Islam—an era when hypocrisy and misguidance dominated society. However, the subtle point here is that merely knowing the name and lineage of the Imam is not sufficient. Imam al-Sadiq (peace be upon him) in a Hadith emphasized to Fudayl ibn Yasar: “True cognition is that which brings about affection, obedience, and practical following. If someone claims knowledge but acts contrarily, this knowledge is incomplete and invalid.”

He emphasizes: During the era of the Occultation of the Imam of the Age (may Allah hasten his reappearance), knowing the Imam is more important than at any other time. Imam al-Sadiq (peace be upon him) stated in his narrations that cognition of the Imam brings salvation from tribulations (fitan) and misguidance. Correct cognition of the Imam of the Age (may Allah hasten his reappearance) protects a person from the impact of tribulations during the Occultation; and even if an individual dies prior to the uprising (qiyam) of the Imam of the Age (may Allah hasten his reappearance), in reality he remains counted among His Eminence’s army and occupies a most exalted rank. Furthermore, Imam ‘Ali (peace be upon him) emphasized in his statements that whoever does not know his Imam will not be capable of knowing God. In other words, knowing the Imam of the Age is the prerequisite for correct knowledge of Almighty God.

Cognition of the Imam (may Allah hasten his reappearance): A Ladder Elevating Pure Hearts to the Heavenly Kingdom (Malakut)

Continuing, the President of the Research Institute for Contemporary Jurisprudence states: Salvation from the death of ignorance depends on two wings: “cognition” (shenakht) and “action” (‘amal). Imam ‘Ali (peace be upon him), in his bequest to Kumayl ibn Ziyad, stated: “Satan deceives even worshipers through feigned humility, drawing them toward the governance of Taghut.” This danger grows even graver when an individual does not know the Imam of his time or possesses superficial knowledge. The Holy Quran states in verse 71 of Surah al-Isra’: “[Mention] the Day when We will call forth every people with their Imam” [Quran 17:71]. Imam al-Husayn (peace be upon him) emphasized in his statements that knowledge of God is possible through knowledge of the Imam: “Whoever knows his Imam will naturally know God as well.” The Imam of the Age (may Allah hasten his reappearance) is the locus of manifestation (tajalligah) of Divine Names and Attributes. For instance, attributes such as forbearance, forgiveness, and power—which are completely manifested in Almighty God—are likewise fully displayed in the existence of the Imam of the Age (may Allah hasten his reappearance). Consequently, knowing the Imam of the Age (may Allah hasten his reappearance) is in reality knowing God. Whoever knows the Imam of the Age (may Allah hasten his reappearance) is brought into direct connection with Almighty God and achieves perfection in his worship and religious deeds. Furthermore, His Eminence is the complete exemplar and role model for humanity. In all dimensions of life, the Imam of the Age (may Allah hasten his reappearance) is the guide whom Muslims must follow. To attain bliss and perfection, we must step onto his path and utilize his teachings.

The Imam of the Age (may Allah hasten his reappearance): The Locus of Manifestation of All Divine Prophets and Guardians

Now the question arises: Is specific readiness required in the heart and soul to achieve this knowledge and cognition of the Imam of the Age (may Allah hasten his reappearance)? Ayatullah Nur Mufidi explains: Yes, cognition of the Imam of the Age (may Allah hasten his reappearance) specifically requires spiritual and heart-felt readiness. This cognition is attained solely through pure and receptive hearts. The Imam of the Age (may Allah hasten his reappearance) himself noted in a statement that he resides only in pure, understanding hearts. In reality, true cognition of the Imam of the Age (may Allah hasten his reappearance) requires spiritual exercises and self-discipline (riyadhah) to cleanse the heart from impurities. As long as a person has not cleansed himself from moral vices, he cannot attain correct cognition of the Imam.

Is there any reference in the statements of the Imam of the Age (may Allah hasten his reappearance) regarding his status among Divine Prophets and Guardians? The prominent Professor of Advanced Classes states in this regard: Yes, the Imam of the Age (may Allah hasten his reappearance) in his words wondrously introduces himself as the representative of all Divine Prophets and Successors (awsiya’). According to recorded narrations, His Eminence (may Allah hasten his reappearance) in a sermon he will deliver will declare to the people: Whoever wishes to see Adam (peace be upon him), Noah (peace be upon him), Abraham (peace be upon him), Moses (peace be upon him), Jesus (peace be upon him), Muhammad (PBUH), or even ‘Ali (peace be upon him), let him look at the Imam of the Age (may Allah hasten his reappearance), because all these great personalities are completely manifested in him. This points to the grandeur and position of the Imam of the Age (may Allah hasten his reappearance) in the order of existence, demonstrating that he embodies the best and most complete aspects of Divine Prophets and Guardians.

Mahdavi Guidelines for True Awaiters

Citing the Sacred Epistle (Tawqi’ Sharif) of the Imam of the Age (may Allah hasten his reappearance) addressed to Sheikh al-Mufid, the President of the Research Institute for Contemporary Jurisprudence outlines the expectations of the Imam of the Age (may Allah hasten his reappearance) from his followers during the Occultation, stating: The expectations of His Eminence can be mapped across five fundamental axes. First, pure and profound cognition of the divine status of Imamate—a cognition not limited merely to the name and lineage of the Imam (may Allah hasten his reappearance), but encompassing the understanding of the manifestation of Divine Names and Attributes in his existence, awareness of the Imam’s role as the Medium of Grace (Wasitah al-Fayd) in the cosmic order, and acceptance of his Existential and Legislative Guardianship (Wilayah Takwiniyyah wa Tashri’iyyah). This cognition is the cornerstone of all deeds and beliefs, as Imam al-Sadiq (peace be upon him) stated: “Whoever dies without knowing the Imam of his time will die in the perplexity of the death of ignorance.” The next vital point is practical piety (taqwa) and self-restraint against threats of carnal desires and Satan. The Imam (may Allah hasten his reappearance) expects his followers not only to abstain from forbidden acts (muharramat), but also to guard divine bounds within permissible realms. This piety is a shield against end-time tribulations that sometimes trap even worshipers in the snare of Taghut. Imam ‘Ali (peace be upon him) warned in this regard: “Satan makes outward humility an instrument for deceiving servants.” Another crucial point is adornment with moral virtues and inner purification from vices such as arrogance, envy, and division. An awaiting society must be structured as if it were a microcosm of Mahdavi just rule. The Imam of the Age (may Allah hasten his reappearance) in his epistles consistently emphasized cleansing the heart from malice and maintaining empathy with believers. Even during the Occultation, he grieves over divisions among the Shia, regarding unity as an inseparable condition for the realization of the Reappearance. The next expectation of Hazrat al-Qa’im (may Allah hasten his reappearance) is comprehensive readiness in individual and social dimensions. This readiness is not confined solely to military domains, but encompasses strengthening the scientific, cultural, and economic foundations of Shia society. A true awaiter is one who arms himself with the weapon of knowledge and insight so that on the promised day he may be an effective helper for his Imam. Finally, a correct understanding of the concept of awaiting (intizar): active awaiting means unceasing effort to prepare the ground for the Reappearance through self-cultivation (khudsazi), society-building (jame’ah-pardazi), and combating oppression—not sitting passively in a corner watching the passage of time.

Ayatullah Nur Mufidi concludes: A true awaiter is one who, under the light of cognition of the Imam (may Allah hasten his reappearance), always considers himself in His Eminence’s presence. He strives through practical piety, good morals, scientific-practical readiness, and fostering unity within Shia society to pave the ground for the Reappearance. In the words of Imam al-Sajjad (peace be upon him), “Awaiting the relief (intizar al-faraj) is itself the greatest relief”, because this awaiting is a mirror reflecting the steadfast resolve of servants to accompany the Promised Savior. On this path, we must strive toward self-reform and, with complete readiness side by side, step toward His Eminence’s Reappearance.