Statements to the Gathering of Professors and Graduates Specializing in Mahdism

In the Name of God, the Most Gracious, the Most Merciful

First, I thank all the brothers and sisters who are engaged in various sections - all of which are necessary - whether in the area of prayer, zakat, interpretation, Mahdism, or other matters that Mr. Qaraati has mentioned. All of these are important works, necessary works, and truly, work in these areas is a genuine charity and an acceptable almsgiving before God, God willing. We thank everyone, but especially Mr. Qaraati deserves our gratitude. Not just gratitude; since the work is God's work, for God, God willing, God should thank him and his colleagues; however, we must express our appreciation. I would like to say a few words in your presence, brothers and sisters:

Mr. Qaraati is a very good and instructive example himself. First, the works he has directly engaged in have all filled existing gaps; he has filled these gaps, which is very valuable. Some works are good, but they are repetitive. If someone can identify needs, recognize gaps, and strive to fill these gaps, this has added value. He has acted in this way; both in the matter of prayer - prayer with this greatness, with this importance, the pillar of religion, the basis for the acceptance of all human actions, which is neglected in society, and not given the necessary attention. This is a very significant gap - he addressed this gap, as well as the issue of zakat, which was truly not raised in our society, and this neglect was a weakness, a deficiency; he endeavored, entered the field; go everywhere, tell everyone, insist to everyone, do not tire, until this becomes a flow. The matter of interpretation is the same, the matter of Mahdism and other issues that he is currently pursuing; this is one point regarding the work of our dear and respected Mr. Qaraati.

The second point, which is even more important than the first, is his sincerity and devotion. This sincerity has enabled him to advance his works. The Almighty God is with pure intentions; sincerity has a remarkable impact on the progress of works done with this intention. This is also a point; it is very important.

I mention these not to praise someone or to elevate someone. These are not what Mr. Qaraati needs or expects, nor are we pursuing such things; we want this kind of work to become a model for us - for all of us, especially for us seminarians - meaning we should move in this way; not just to do the same works; rather, in the sense that we should seek out gaps, look for what is needed, and identify these. Everyone has a talent, an ability, a capacity; this capacity should be utilized to accomplish work. This is one.

Secondly, continuity and follow-up, which I now ask Mr. Qaraati and his colleagues not to abandon the works they have started; these works should be pursued, followed up. It should not be that we start a work, and as soon as some blessings and fruits appear from it, we become satisfied, happy, thank God, but feel self-sufficient, feel satiated; no, the work must continue. We hope, God willing, that God will assist him, all of you dear brothers and sisters, grant you long life, grant you health so that you can continue these works; these are important.

However, the issue of Mahdism, which is relevant these days due to the proximity of the half of Sha'ban and the great Islamic - indeed human - holiday, should be addressed. We must state that the issue of Mahdism is among the main issues in the cycle and circle of the lofty religious teachings; like the issue of prophethood, for example, the importance of the issue of Mahdism should be understood to this extent. Why? Because what Mahdism heralds is the very thing that all prophets, all missions came for, which is to create a monotheistic world built on justice and utilizing all the capacities that God has created and placed in humanity; such an era is the era of the appearance of Imam Mahdi (peace be upon him and may God hasten his reappearance). It is the era of a monotheistic society, the era of the sovereignty of monotheism, the era of the true sovereignty of spirituality and religion over all aspects of human life, and the era of the establishment of justice in the complete and comprehensive sense of the word. Well, the prophets came for this.

We have repeatedly stated that all movements humanity has made under the teachings of the prophets throughout these long centuries have been movements towards the broad paved road that will be drawn towards lofty goals during the time of Imam Mahdi (may God hasten his reappearance) on which humanity will walk. It is as if a group of people are moving through mountains, hills, difficult paths, swamps, and thorny areas, guided by others until they reach that main road. When they reach the main road, the way is open; the straight path is clear; movement on it is easy; they can move comfortably on that road. When they reach the main road, it is not that the movement stops; no, the movement towards the lofty divine goals begins; because human capacity is an endless capacity. Throughout these long centuries, humanity has moved through crooked paths, wrong paths, difficult ways, encountering various obstacles, with weary bodies and wounded feet, moving through these paths until they reach this main road. This main road is the road of the time of appearance; it is the world of the time of appearance from which humanity's movement, in a sense, begins.

If there is no Mahdism, it means that all the efforts of the prophets, all these invitations, these missions, these exhausting labors, all of them would be in vain, ineffective. Therefore, the issue of Mahdism is a fundamental issue; it is among the most essential divine teachings. Hence, in all divine religions, there is almost - as far as we know - something that has the true essence and meaning of Mahdism, existing, albeit in distorted forms, in ambiguous shapes, without being clearly defined what they want to say.

The issue of Mahdism in Islam is also among the certainties; it is not exclusive to Shia. All Islamic sects accept the ultimate goal of the world, which is the establishment of the government of truth and justice through Mahdi (peace be upon him). Authentic narrations from various sources, in different sects, have been transmitted from the Prophet Muhammad and from great figures. Therefore, there is no doubt about it. However, the distinction of Shia is that the issue of Mahdism is not an ambiguous issue; it is not a complex issue that is incomprehensible to humanity; it is a clear issue, with a clear example that we recognize, we know its characteristics, we know its ancestors, we know its family, we know its birth, we are aware of its details. In this introduction, Shia narrations are not alone in the scene; even narrations from non-Shia sources exist that clarify this introduction for us, and those who belong to other sects should pay attention and be careful to discover this clear truth. Therefore, the importance of the issue has such a level, and we are more entitled than others to address this issue; scientific, precise, and rigorous work should be done on this issue.

The issue of expectation, which is an inseparable part of the issue of Mahdism, is one of the key concepts for understanding religion and the fundamental and collective movement of the Islamic Ummah towards lofty Islamic goals; expectation; expectation means anticipation, being on the lookout for a certain truth that is definite; this is the meaning of expectation. Expectation means that this certain and definite future exists; especially the expectation of a living and present being; this is a very important issue. It is not that someone will be born, someone will come into existence; no, there is someone who exists, who is present, who is among the people. In the narration, it is stated that people see him, just as he sees the people, but they do not recognize him. In some narrations, he is likened to Prophet Joseph, who was seen by his brothers, was among them, walked on their carpet, but they did not recognize him. Such a prominent, clear, and motivating truth; this helps to understand the meaning of expectation. Humanity needs this expectation, and the Islamic Ummah needs it even more. This expectation places a duty on humanity. When a person is certain that such a future exists; just as it is in the verses of the Quran: "And We have certainly written in the Psalms after the mention that the earth will be inherited by My righteous servants. Indeed, in this is a message for a people who are worshippers" - those who are devoted to God understand - they must prepare themselves, they must be expectant and vigilant. Expectation necessitates self-preparation. Let us know that a great event will occur, and always be on the lookout. It can never be said that now there are years or months left for this event to happen; nor can it ever be said that this event is near and will happen soon. One must always be vigilant, always be expectant. Expectation requires that a person should shape themselves in such a way, in such a form, in such a character that is expected in the anticipated era. This is the essence of expectation. When it is intended that there will be justice in that anticipated era, there will be truth, there will be monotheism, there will be sincerity, there will be servitude to God - such an era is to come - we who are waiting must bring ourselves closer to these matters, we must familiarize ourselves with justice, prepare for justice, prepare to accept the truth. Expectation creates such a state.

One of the characteristics embedded in the essence of expectation is that a person should not be satisfied with the current state, with the level of progress they have today; they should seek to increase this progress, this realization of truths and spiritual and divine qualities within themselves and in society. These are the requirements of expectation.

Well, thanks be to God, today there are those who are working scientifically on the issue of expectation; as reported by Mr. Qaraati, and I had read this report before, and now that he has mentioned it. We must not neglect scientific and careful work on the issue of expectation and the issue of the time of appearance. And we must strongly avoid ignorant and common work. Among the things that can pose a great danger are common and ignorant works that are far from knowledge and not based on evidence and documentation regarding the issue related to the Imam of the Time (may God hasten his reappearance), which prepares the ground for false claimants. Non-scientific, undocumented works, based solely on imagination and delusions; such work distances people from the state of true expectation, prepares the ground for false claimants and deceivers; we must avoid this strongly.

Throughout history, there have been claimants; some of the claimants have applied something that they now refer to as a sign to themselves or to someone else; all of this is wrong. Some of the things that are related to the signs of appearance are not definite; they are things that have not been mentioned in authentic, reliable narrations; they are weak narrations, and one cannot rely on them. Those cases that are reliable are not such that they can be easily applied. There have always been people who have applied the poems of Shah Nematollah Vali - over many years and in many instances - to different people in different centuries, which I have seen. They said, yes, this person who said this, I see this person in this way; they have identified a person. Again, at a later time, a hundred years later, for example, they found another person and applied it to him! These are wrong; these are misleading works, deceptive works. When deviation and error occur, then the truth will be neglected, will become confused, and will provide a means for misleading people's minds; therefore, we must strongly avoid common work, from yielding to common rumors. Scientific work, strong, based on evidence and documentation, which of course is the work of specialists in this field, is not the work of everyone; it must be done by specialists, those who are knowledgeable in hadith, in the science of narrators, who know the evidence, who have philosophical thinking; they must know the truths, and then they can enter the field and conduct research. This part of the work must be taken seriously as much as possible so that, God willing, the way is opened for people; the more hearts become familiar with the concept of Mahdism and develop a bond with that great figure for us, we who are in the era of occultation, the more we will feel his presence and have a closer relationship, this will be better for our world and for our progress towards those goals.

These invocations that exist in various supplications, some of which have good chains of transmission, are very valuable. And invocation, attention, and bonding with that great figure from afar. This bonding does not mean that someone claims that they reach the presence of the Imam or hear his voice; absolutely not. Most of what is said in this regard are claims that are either false or the person does not lie, but imagines, imagines. We have seen people. They were not liars, but they imagined, they imagined; they conveyed their imaginations as reality to this and that! We should not yield to these. The right path is the logical path. That invocation is a distant invocation; it is an invocation that the Imam hears from us, God willing, accepts; even if we are speaking to our interlocutor from afar; it does not matter. The Almighty God conveys the greetings of the greeters and the messages of the messengers to that great figure. This invocation and this spiritual bonding are very good and necessary.

We hope, God willing, that the Almighty God brings the appearance of that Imam closer, makes us among the companions of that great figure, both in his occultation and in his presence, and God willing, makes us among the fighters alongside that great figure and the martyrs in his ranks.

Peace be upon you and God's mercy and blessings.