Ayatullah Sayyid Mujtaba Nur Mufidi in an Exclusive Interview with Jamaran News Agency: Imam Khomeini Strongly Stood Against Misconceptions of Awaiting That Caused Lethargy and Stagnation in Society

Key Insights

• The Imam of the Age is a Perfect Human in whom Divine Names are manifested. Highlighting merely one dimension of this personality constitutes an incomplete introduction. Portraying that the Imam of the Age will shed blood and emphasizing solely the dimension of vengeance regarding His Eminence is an incomplete presentation. Alongside this dimension of vengeance—which itself is among Divine Attributes and Names (Al-Muntaqim, the Avenger)—we must explain other dimensions.

• Pointing to the harms in the subject of Mahdaviat, the Professor of Advanced Classes at the Islamic Seminary of Qom stated: Highlighting meetings, encounters, and attaining audience with His Eminence generally—in such a way as if society feels a duty in this regard, with Muslims and Shia imagining they have a duty to meet the Imam of the Age (may Allah hasten his reappearance)—is problematic. We have no instruction anywhere telling us to seek meetings with the Imam of the Age (may Allah hasten his reappearance). What we have is command to prepare the grounds for the Reappearance and acquire spiritual and moral worthiness and necessary readiness.

The full text of the interview of Jamaran’s correspondent with Ayatullah Sayyid Mujtaba Nur Mufidi follows below:

Jamaran: While congratulating you on the auspicious birth anniversary of Hazrat Vali-e Asr (may our souls be sacrificed for him) and wishing you success, we would like to begin our first question as follows: As a jurist and expert in the issue of Imamate, in your opinion, what subjects suffer the greatest damage in the discussion of Mahdaviat? Or in other words, from what harms does the discourse of Mahdaviat suffer today for which a solution must be devised?

Ayatullah Sayyid Mujtaba Nur Mufidi: In the Name of Allah, the All-Beneficent, the All-Merciful. I likewise offer my congratulations.

The issue of Mahdaviat, like other sacred concepts, has always been and remains exposed to blights and harms. Generally speaking, any fundamental and pivotal subject in religion and Islam that can serve as a motivator and be constructive becomes a target for enemies to dismantle. The issue of Mahdaviat, for various reasons, has been and remains exposed to these blights and harms. Interestingly, in the words of the Messenger of Allah (PBUH) and the Infallible Imams (peace be upon them), warnings regarding this matter were issued from the very beginning.

In certain narrations from the Messenger of Allah (PBUH) and the Infallible Imams—from ‘Ali (peace be upon him) to Imam al-‘Askari (peace be upon them)—it is recorded that during the era of Occultation, perplexity (hayrat) will occur for the people. This is a critical issue that caused concern and regarding which warnings were issued. The Messenger of Allah (PBUH) states: “He will have an Occultation and perplexity in which nations will stray.” The Commander of the Faithful (peace be upon him) also states: “He will have an Occultation and perplexity,” adding that during this period a group will stray and a group will be guided; those who are guided are the best of this Ummah, accompanying the righteous among the Household (Abrar al-‘Itrah). We see this warning down to the era of Imam al-‘Askari (peace be upon him), who referred to the era of Occultation as the era of perplexity. Imam al-‘Askari (peace be upon him) states: “Indeed, he will have an Occultation wherein the ignorant will be perplexed, the false claimants will perish, and those setting specific times (waqqatun) will lie.” The fate of deniers is obvious; however, this perplexity exists among the ignorant, and the primary problem stems from this very source—meaning ignorance and unawareness are the origins of perplexity in Islamic society, especially among followers of the Ahl al-Bayt (peace be upon them).

In addition to those noble figures holding a grave concern, issuing warnings, and describing it as perplexity, they also pointed to the axes of this perplexity and wander. These matters span several axes that we precisely face today as well, their common denominator being perplexity, straying, and losing the way. If someone deviates from the straight path, he becomes lost. Part of this stems from lack of understanding, and part from misunderstanding and misinterpretation. More importantly, these internal defects and weaknesses usually provide a platform for enemies to infiltrate and exploit. What we face today, which unfortunately has allowed some to ride this wave of unawareness and draw others along, are these very matters. I will concisely point to these items:

1. Incomplete Cognition or Lack of Cognition Regarding the Imam of the Age

Look! The Imam of the Age is a Perfect Human in whom Divine Names are manifested. Highlighting merely one dimension among the dimensions of this personality constitutes an incomplete presentation. Depicting that the Imam of the Age will shed blood and emphasizing solely the dimension of vengeance regarding His Eminence is an incomplete presentation. Alongside this dimension of vengeance—which itself is among Divine Attributes and Names (Al-Muntaqim, the Avenger)—we must explain other dimensions. On the other hand, Imam al-Rida (peace be upon him) introduces the sacred existence of the Imam of the Age as follows: “The Imam is a comforting companion, a compassionate father, a loving brother, a mother devoted to her young child, and a refuge for servants in catastrophic calamities.” See! Presenting such an image creates a heart-felt and emotional bond, naturally attracting hearts.

2. Misconception of the Concept of Awaiting (Intizar)

Another axis currently prevalent—which existed in the past as well—is a misconception regarding the issue of awaiting (intizar). This itself is an independent subject requiring discussion on what awaiting fundamentally means. We have positive awaiting and negative awaiting. Positive awaiting means that we, as Shia and followers of the Ahl al-Bayt (peace be upon them) and followers of the Imam of the Age (may Allah hasten his reappearance), prepare the utmost readiness in various dimensions within ourselves. That is, if we await the Reappearance, we must prepare ourselves to assist His Eminence to the extent of our capability—scientifically, practically, ethically, and at a macro level, in terms of defense readiness; in a word, in a manner that evokes the rage of enemies. This narration is quoted from Imam al-Kadhim (peace be upon him): “Whoever ties up a mount expecting our affair and enraged thereby our enemies while attributed to us, Allah increases his sustenance, expands his chest, fulfills his hopes, and assists his needs.” See! Someone might hold a superficial understanding—merely keeping a mount—and confine themselves to this literal meaning, displaying rigidity toward narration wording. However, what His Eminence states means complete readiness, carrying the condition “and enrages thereby our enemies”, causing distress to enemies. That awaiting which causes no harm to enemies is not the desired awaiting.

3. Haste in the Matter of Reappearance

The third issue among harms in this regard—which is a blight scattering devotees of the Ahl al-Bayt and followers of the Imam of the Age, fragmenting them and weakening their strength instead of placing them in a single line and powerful united front—is exercising impatience and haste regarding the Reappearance. This statement of Imam al-Sadiq (peace be upon him) states: “People perished solely due to their haste regarding this matter; indeed, Allah does not hasten due to the haste of servants.”

This has an ultimate destination that culminates at its proper time; when its time arrives, it will neither be advanced by an instant nor delayed. We must be ready and pray for His Eminence’s relief (faraj), but rushing, hastening, crying “Come quickly! Come quickly Master!”—these are things regarding which the Infallible Imams (peace be upon them) issued warnings. These are matters through which perplexity was realized and regarding which the Messenger of Allah (PBUH) and the Infallible Imams (peace be upon them) warned.

4. Setting Specific Times for the Reappearance of the Imam of the Age

The fourth item that can be mentioned as an instance of perplexity is setting specific times for the Reappearance (tawqit). Those who set times—saying His Eminence will arrive in two years, in one year, or this week—in the words of the Imam, walk the path of destruction. This differs from Axis Three (haste). In that case, one cries “come quickly, come quickly,” whereas this axis claims “the Imam arrives next week.” This has been forbidden. Imam al-Sadiq (peace be upon him) stated to Muhammad ibn Muslim: “O Muhammad! Whoever narrates to you from us a specified time, do not hesitate to belie him, for indeed we set no specified time for anyone.” He states: We have appointed a time of appearance for no one. In some expressions it is stated that the Reappearance of His Eminence is like Resurrection: when its time comes, it manifests suddenly. All of these, unfortunately, are prevalent to an extent in certain sectors of our society, and the harms resulting from this avenue are truly irreparable.

5. Focus on Seeking Visions/Meetings (Didar-gara’i)

Another axis is the obsessive focus on seeking meetings (didar-gara’i)—highlighting encounters, meetings, and attaining audience (tasharruf) with His Eminence generally, in such a way that society feels a duty in this regard, with Muslims and Shia imagining they have an obligation to meet the Imam of the Age (may Allah hasten his reappearance). We have no instruction anywhere telling us to seek meetings with the Imam of the Age (may Allah hasten his reappearance). What we have is command to prepare the grounds for the Reappearance and acquire spiritual and moral worthiness and necessary readiness. If these qualifications are provided, we will certainly receive His Eminence’s favor and cause his delight. However, unfortunately, we see in some pulpits and platforms that such stories (many lacking foundation) are narrated broadly as if meeting His Eminence were a duty during the Occultation, whereas the Imams (peace be upon them) specified our duty during the Occultation and nowhere stated “act such that you attain audience with the Imam.” This narration from Imam al-Sadiq (peace be upon him) states: “Whoever wishes to be among the companions of al-Qa’im, let him await and act with God-wariness (wara’) and noble character while awaiting.” If we perform these actions, we can say the Imam of the Age (may Allah hasten his reappearance) extends his favor and attention to us.

6. Inclination Toward False Claimants of Mahdaviat

Another problem existing during the Occultation—which serves as a sign of perplexity for a group and causes their destruction—is showing inclination toward false claimants of Mahdaviat. Unfortunately, claiming Mahdaviat possesses a long historical precedent. In our own time, there are individuals who either claim Mahdaviat or claim to be the Gate (Bab) to the Mahdi, attracting followers in certain Islamic countries and even in Iran; this also constitutes a major blight and harm.

I believe that this concern held by the Messenger of Allah (PBUH) and the Infallible Imams (peace be upon them)—that during the Occultation these perplexities and wanderings would materialize, issuing warnings and cautioning us—must receive intense attention. The axes of this perplexity have been explained; we saw all of these not only in this era but in the past as well, though their forms have varied. Right now, instances of all six axes I mentioned are visible around us. Therefore, true scholars and authority figures must remain sensitive toward these deviations and religious innovations (bid’ah), issuing warnings and enlightening society.

The result of these perplexities is that, God forbid, it leads to denial. When it is claimed “the Imam arrives this week, next year, or two years from now,” and it fails to materialize, a ground is prepared in the minds of some to think “perhaps the core concept is false.” Enemies of Islam and Shiism also ride this wave and reinforce doubt and skepticism. Or when we do not define awaiting correctly, or fail to introduce the Imam of the Age (may Allah hasten his reappearance) accurately, undesirable consequences follow. The Imam of the Age (may Allah hasten his reappearance) possesses such attraction that, according to a narration, if someone wishes to see Noah, Adam, Abraham, Jesus, Moses, and all Divine Prophets, he can refer to the personality of the Imam of the Age. He is a comprehensive and complete personality who, at the apex of compassion, affection, and kindness, maintains decisiveness and firmness regarding justice and fighting oppression.

These matters must receive greater attention, God willing, and especially seminary scholars and the clergy must exercise greater care regarding these harms, displaying vigilance and issuing warnings without reservation regarding issues capable of inducing deviation.

Jamaran: What was the view and perspective of Imam Khomeini regarding the issue of Mahdaviat, especially in the realm of the harms you mentioned, and fundamentally, have we succeeded after the Islamic Revolution in presenting an appropriate image of the Reappearance and Mahdaviat?

Ayatullah Sayyid Mujtaba Nur Mufidi: I believe that the stance and perspective of the Imam (may Allah rest his soul) regarding the issue of Mahdaviat lay precisely within the framework of the teachings of the Ahl al-Bayt themselves. The Imam, who faced misconceptions of awaiting since before the Revolution—a perspective under which awaiting, instead of serving as a factor for social dynamism, caused lethargy, stagnation, and immobility in society—strongly stood against this view and provided enlightenment.

Or regarding false claims of Mahdaviat, introducing the personality of the Imam of the Age (may Allah hasten his reappearance) himself, and his station in the order of existence, creation, and ontology and legislation (takwin wa tashri’): look at the Imam’s works wherever fitting; see how he introduces the blessed personality of Hazrat Vali-e Asr (may Allah hasten his reappearance), and likewise in other instances regarding time-setters. What is derived from the totality of the Imam’s statements regarding the sacred existence of Hazrat Vali-e Asr (may Allah hasten his reappearance) is that he precisely expressed those concerns at times and strove across these axes to stand against deviation and adopt a firm stance. Fundamentally, prominent Shia scholars who possessed a substantial share of seminary scholarship shared this exact view.

Look at recent eras: contemporary scholars, sources of emulation (Marja’s), and the Supreme Leader himself—truly their perspective regarding the sacred existence of Hazrat Vali-e Asr (may Allah hasten his reappearance) has been such a perspective. Of course, as you know, motivation on the other side both domestically and abroad to harm this belief is high, with extensive efforts and planning being made. In any case, this demands complete, all-encompassing vigilance so that society is vaccinated and safeguarded against these blights and harms.

Jamaran: If there is any remaining point necessary to mention as a fitting conclusion, please share.

Ayatullah Sayyid Mujtaba Nur Mufidi: My address is directed to intellectuals and the educated, whether in the seminary or university, and I say to them that expectations from the educated class are certainly higher. The sacred existence of Vali-e Asr himself expects more from scholars. Scholars and teachers—those who maintain contact with a broad spectrum of society—must display greater sensitivity toward this subject. Naturally, on a personal level, we must strive to strengthen our spiritual and heart-felt bond with the sacred existence of Hazrat Vali-e Asr (may Allah hasten his reappearance). This is constructive for ourselves personally. If we want to grow and achieve spiritual perfection, I offer a general recommendation: let us strengthen our heart-felt connection and spiritual bond with that sacred existence for two reasons—both because it is constructive for us and because it prepares us for greater favor from His Eminence.

In addition, regarding others, let us pursue the mission of raising awareness. Let us consider this our duty: resolving lack of understanding, and correcting misunderstandings and misinterpretations. This is a matter where I believe we bear a duty both to eliminate deficiencies in knowledge—transforming ignorance into awareness—and, God forbid, if misunderstanding, innovation (bid’ah), or deviation exists, to seek its reform