The Savior State

The Savior State
Author’s Details
Author: Mohammadreza Nekoonam (b. 1327)
Title: The Savior State / Mohammadreza Nekoonam.
Publication Details: Islamshahr: Sobhe Farda Publications, 1393 (2014).
Physical Description: 84 pages; 5.9 x 19 cm.
ISBN: 978-600-7347-19-5
Cataloguing Status: FIPA
Subject: Muhammad bin Hasan (AS), the Twelfth Imam, 255 AH –
Subject: Messianism
Congress Classification: BP 224.4/N8D9 1393
Dewey Classification: 297.462
National Bibliography Number: 3502975

Foreword

In the corner of solitude, without companionship, in exile, and far from home, I sit and gaze at the sky. I wait for the light to fade, and the air to grow dark. Again, I sit and wait for the light to return, for the night to turn into day, and for the day to become night. I repeat this until the alternation between light and dark becomes routine for me. Again, I sit; but not because I seek to see day turn to night or night turn to day, rather, I sit to let time pass, repeating this so many times that it too becomes familiar. Eventually, I will sit merely to be sitting, and with this sitting, I will bury the foundations of every confrontation in the soil.

This is the meaning of waiting and imprisonment. Waiting and imprisonment are two comrades who sometimes march in unison and sometimes separate. Some are in a state of waiting, even though they are not imprisoned, while others are in prison, though they do not await anything.

Although the very essence of waiting can feel imprisoning, and imprisonment itself may be a form of waiting, these two often distance themselves from each other, sometimes growing closer, even merging into one. Just as waiting may take many forms, imprisonment too has different categories. The worst form of imprisonment is one that lacks the element of waiting. This type of prison, though it may offer relative peace, cannot bring passion, vitality, or energy. Such a prison could be akin to a moving grave, resting on the earth.

Although people have frequently experienced imprisonment and have waited in various ways, most are unfamiliar with the true nature of these experiences and are unwilling to discuss them. Those who understand imprisonment and waiting keep their distance and often present themselves as strangers to the subject. Those who have not known the pain of waiting or imprisonment, who have not found themselves confined by walls, cannot fathom the anguish these bring.

Gazing at the prison walls is not an easy task; though one becomes accustomed to it over time. Imprisonment either drains one’s energy or awakens a new power within.

We, as Shi‘a, are also in the prison of the Occultation, trapped in the dark prison of the Occultation during the period of the End Times. In the End Times, the name of Islam will spread globally, yet its essence and truth will vanish from the hearts of the people.

This book elaborates on the duties of Shi‘a in these difficult times and addresses the characteristics of the End Times, when tribulations, like a maddened camel, will strike everyone, sinking its teeth into their flesh. What will be lost and forgotten is the truth and the truth-seekers.

This book speaks of the era of the Occultation, the time of the appearance and the reign of the Savior (may Allah hasten his reappearance), during which individuals walk their own path based on their thoughts, and in the books written on this topic, the truth has been reduced to the small scale of the author’s perspective.

When speaking of an individual, scholars focus on their knowledge and ask: Is he a scholar or not? Once they learn that someone is not a scholar, they cease discussing them. These individuals search only for the truth of knowledge, disregarding other truths in the world. Some, meanwhile, chase fame, status, and power. For instance, when someone mentions a poet, their first question will be: What rank do they hold? What is their position in society? Do they own a house or car? Politicians, when talking about someone, will discuss whether they are left-wing or right-wing.

It is said that “success” is taken away from people. Success comes from the root word wafq, meaning the alignment of a series of causes and conditions for the completion of a task. Therefore, the removal of success means that the necessary conditions for accomplishing a task are not provided. During the time of Occultation, even for the righteous and the worthy, calamities and problems abound, and tasks do not proceed as they should, failing to align in harmony. Nature, time, and even uncontrollable matters also exhibit this state, and everything loses its natural balance. Winter fails to arrive, or it may merge with summer; autumn appears too soon, while spring occurs in winter. Rain fails to provide its benefits, and human beings are repeatedly caught in new trials and tribulations, which in themselves constitute a hardship and test for the servants of God during this age.

It is at this point that those on the path, the good and the faithful, should recognise their position and avoid proceeding recklessly or without wisdom. They must reduce their engagement in excessive social or individual activities and avoid unnecessary and unimportant tasks or those of little value. They should rely on their reason and maturity as their guide. At this time, the faithful must walk with the light of divine guidance and divine mercy, not following whims or worldly desires. They must live as if in exile and solitude, avoiding showmanship, superficial activity, or empty busyness, hoping that God’s mercy might guide them, for otherwise, the nature of all things will be marked by failure and shortcomings in matters of righteousness.

Given this, it must be said that one should avoid collective activities as much as possible during the time of Occultation. In an era where the intellect and purity of individuals are compromised, and where they lack proper sight and hearing, what use is there for loud slogans? In a time when there is no successor, prophet, Imam, or infallible among us, there are certainly deficiencies, one of which is the lack of sincerity within collective groups.

Thus, for the survival of the faith and the preservation of one’s Islamic purity, much must be said and done in silence. Let others shout, raise their voices, and cry “woe to us.” It does not take long before everyone realises that there is no substance behind their words; their cries reflect only the world’s pain that resides within them, not the pain of religion. Understanding religion and practising it can never be found in the closed mind of one trapped in collective affairs.

This individual behaviour and avoidance of social life, while it may bring numerous difficulties, reflects the state of waiting, estrangement, and scarcity. Individual behaviour no longer has grandiosity, does not demand attention, does not come with the complexities of lawful and unlawful wealth, and may be enough to satisfy basic needs.

Those who insist on social engagement, if they reflect for a moment and observe those around them, will find that none of their actions are pure or genuine. They are only preoccupied with power struggles and the clamor of the marketplace. Had collective leadership been possible, the Occultation would never have occurred in such a prolonged state, nor would the awaited Imam—who is the complete manifestation of all divine perfection—remain hidden behind the veil of occultation.

Difficulty in Determining One’s Duty

In the Age of Occultation, numerous challenges face the faithful, one of the most significant being the correct understanding and determination of one’s duty in this period. A believer must not be simple or gullible in determining their duty or how to live during this time.

Although Islam is a social religion, there may be times when its full execution is not possible. The lack of the ability to fully practise the religion does not indicate a deficiency in Islam but rather reflects the reduced capacity of the society to practise it. Thus, if someone claims that many actions cannot be performed during the Occultation, one should not hastily accuse them of heresy or challenge their adherence to Islam. Islam has its own specific context and rhythm.

Spiritual purification and mental health, which Islam requires of us, are not achievable collectively during the Occultation. It is impossible to find a group that is on the straight path while wielding power and confronting the countless individuals and groups walking away from the path of truth, and striving to build their worldly life.

From this understanding, it follows that when collective action is no longer feasible, individual responsibilities and the purity of one’s inner state are not taken away from anyone, and one should strive to fulfil their individual role to the best of their ability.

In this era, it is fitting for the believer to learn from the example of the Awaited Imam (may God hasten his reappearance) and follow his path. Just as the Imam remains in occultation, so too should the believer strive to maintain their own form of “occultation” and avoid getting entangled in the distractions and struggles of the world. They should not use the name of religion, the Quran, and Islam to fuel the social marketplace and make themselves vulnerable to eternal loss. Just as the Imam is in occultation, so should we remain vigilant, maintaining our commitment to the Imam’s covenant and avoiding the temptations of worldly matters and distractions.

While this message may seem contrary to the Islamic spirit, it represents the reality of our time: anyone who seeks more than this, who chases collective causes, will find nothing but disappointment and will lose even what little they had, and their engagement with religion will become superficial. Some people may set out to reform society, only to harm themselves in the process. Others might attempt to spread the message of Islam, only to destroy themselves in the effort. They enter the public stage only to become loud, hollow individuals, never satisfied with themselves.

Those who speak of the collective elements of Islam should be mindful that these matters require a collective effort, and such collective actions are not present in them either. If the conditions for collective action are not present in them, how could they be found in society at large? It is easy to speak; shouting is cheap. They may shout all they want until the Day of Judgement, when it will become clear whether the Awaited Imam has accepted these superficial and deceitful efforts, or not.

The Captivity and Alienation of the Shi’a

The Shi’a, during the Occultation and in the end times, are in a state of captivity. One could say that the Occultation represents a form of captivity for the Shi’a, even though the term itself might not directly correlate. If a believer in this age experiences a sense of captivity, they can claim the title of Shi’a, otherwise not. The Prophet Muhammad (PBUH) reminded Abu Dharr, Ammar, Miqdad, and Salman of this state of alienation when he spoke of the “blessed are those who will believe in me without seeing me.” This is not an easy statement to claim by anyone.

Likewise, Imam Ja’far al-Sadiq (AS) says to Saad in a letter: “I have received your letter, in which you remind me of matters that should not be neglected, and the obedience to whom God is pleased. I have stated that these virtues, these divine qualities, are found only among strangers, those who have been abandoned by people and mocked for their commitment to truth.” The mention of suffering and affliction in the passage—”what has befallen us shall also befall them”—is a delicate statement and should not be taken lightly. The least of the afflictions is taqiyyah (dissimulation) and the suffering from various people who inflict harm on the believer. This forces the believer into silence and removes the ability to speak or act freely.

Thus, just as a captive lives in a state of taqiyyah and is always looking for escape and release, fearing any form of torture, the Shi’a must also remain in a state of taqiyyah, constantly on guard against persecution and waiting for the deliverance and reappearance of the Imam. At all times, they must focus their hearts and minds on the Imam’s reappearance, never losing sight of it.

The Unique Leadership of the Imam

Those who have a singular, united, pure leadership are not the same as those who have multiple gods and leaders. We have one leader who is singular in his purity and power: the Imam of the Time (may God hasten his reappearance), to whom we entrust all our affairs. If He wills, and if the needs of the community arise, He will make our writings and thoughts known either in this time or in a time when we are no longer present. The unity and purity of this leadership are unparalleled.

(43)

As experience has shown, in such situations, nothing remains undone, and those who are deserving of misfortune appear, even though they may be among the good.

In the era of occultation, numerous difficulties and challenges arise, and if there is no religious simplicity and ease along the way, all will have to face the slaughterhouse; however, worldly constraints prevent another Karbala from happening, for when the people of truth become numerous, the world falls under the dominion of truth.

Indeed, God, in these lenient governments, nurtures exceptional individuals and brings them closer to the time of emergence. Each of them is like a whale in a jar of water: if they move, the jar will break. This is why God deems it wise that they do not appear more than this, leaving only a narrow path so that the way of truth does not get lost, and the students who seek it must look for such precious individuals to find them.

(44)

It is worth noting that during the time of occultation, obedience to a jurist and a righteous, qualified mujtahid is “a proof” (hujjat), not “reality” (haqiqat). Disagreement with qualified mujtahids is thus a disagreement with the proof, not with the reality. Of course, this is the case only if the opponent does not have a proof themselves; otherwise, disagreement with them in this case is not a disagreement with the proof, even though it is unclear whether the opponent has reached the reality or possesses it. Therefore, neither obedience to the mujtahid brings forth reality, nor does opposing them lead to deprivation, impurity, infidelity, or polytheism. However, if the opponent does not have proof, they are caught in sin and rebellion.

Jamkaran Mosque

Just as some individuals are pure-hearted, certain lands and certain soils also possess the same purity, attracting many people to them. The sacred Jamkaran Mosque is one such place. The land and soil here are so pure that it gathers a large crowd every week. The name of this mosque is for the Imam of the Time (may Allah hasten his reappearance), and this is true. Another point is that the sacred place, which draws countless lovers, owes its sanctity to the land and soil it is built upon.

The Jamkaran Mosque does not have an independent deed; like other mosques, it was built with the budget, tools, and materials of pure and sincere people. In a village, an elderly man with a pure heart dreams a dream, and he begins to share it with the villagers. Based on this dream, they build a mosque and name it the Mosque of Imam al-Zamana (may Allah hasten his reappearance).

This is similar to when sincere people, after a scholar’s proclamation, seeing a true dream, or consulting with their friends, decide to build a mosque and name it after Imam Abal-Fadl (peace be upon him), Imam Ali Asghar (peace be upon him), Imam Hussain (peace be upon him), or Amir al-Mu’minin (peace be upon him), or the Mosque of the Children of Muslim.

The naming of a mosque does not have an independent legal status beyond the social nature of the community; it is a normal and routine matter within Muslim society. Likewise, building a mosque is a natural issue in the affairs of Muslims, which sincere and pure people pursue, and in this respect, the Jamkaran Mosque does not have any unnatural status.

Some people hold misguided views about the Jamkaran Mosque. One day, while traveling by bus to Jamkaran, I saw the dome and minaret of the mosque from a distance, and suddenly, a passenger exclaimed, “For the visitation of the grave of Imam al-Zamana (peace be upon him), recite Salawat!” The people then recited Salawat. Although he was mistaken, people still sent blessings, and I was very surprised. In society, there are many such verbal mistakes. However, the belief in Jamkaran Mosque should remain sound, so that no one assumes that Imam al-Zamana (may Allah hasten his reappearance) is present there, or buried there. It is clear that a mosque built in the name of Imam al-Zamana does not confine him to that place; rather, Imam al-Zamana (may Allah hasten his reappearance) is observant of the deeds of Shi’ahs everywhere and at all times, and is distressed by their sins. If a believer greets him, he responds. The greeting has no specific place; whoever greets, at any place, will receive a response. However, there are sacred places where one can greet with more focus and attention, in what is called “istijma’,” and one of these sacred places is the Jamkaran Mosque. The Jamkaran Mosque, like the holy city of Mecca and the Kaaba, is a place where, even though God is everywhere, it is better for us to focus our attention and perform our greeting there, which will be more beneficial.

Imam al-Zamana (may Allah hasten his reappearance) is present everywhere, and attentive to the entire world. Whenever we greet, we are answered, even if we are unaware. The sanctity of Jamkaran Mosque, or the name of the mosque for Imam al-Zamana, does not mean that Imam al-Zamana (may Allah hasten his reappearance) is present there.

Here, I am especially addressing those who go to Jamkaran for visitation and sometimes forget to visit Lady Fatimah Masumah (peace be upon her). This causes issues for people. Lady Fatimah Masumah (peace be upon her) is prior to the Jamkaran Mosque. Therefore, those who come for visitation from distant cities should first decide to visit Lady Fatimah Masumah (peace be upon her) and prioritize her visitation before heading to the sacred Jamkaran Mosque.

Finally, I would like to address religious scholars and seminary students. They should not only be taken to Jamkaran, nor should they be discouraged from visiting it in the name of prioritizing their studies. The main duty of students is to acquire knowledge. If a student neglects this obligation, forgoes something obligatory, and spends their time on something recommended—even if it is the Jamkaran Mosque—they have sinned. However, this should not lead to disbelief in the mosque itself. Students should visit Jamkaran once or twice a month and benefit from that sacred place. Jamkaran Mosque is a sacred place, and if a student, or anyone else, draws near to this noble place, they draw closer to nobility itself. The true nobility begins with knowledge, which is stored in books and in the hearts of the devout, and only after that comes the sanctity of places: “Travel through the earth and look at how creation began, then Allah will bring about the creation of the afterlife” (Quran 29:20). Whenever I become tired and cannot study, I go to Jamkaran, and when I say, “Salam alayka, O Aba Saleh al-Mahdi,” my heart becomes at peace. It is as if Imam al-Zamana (may Allah hasten his reappearance) is there.

(50)

The Government of the Revival of Islam

The world is inherently good, and the physical world is governed by an ideal system. However, the worldly appearance, without the presence of Imam al-Zamana (may Allah hasten his reappearance) and his government, cannot be the best system. It can be said that the entire mission of the prophets, or the government of the prophets, has been a precursor to the uprising of Imam al-Zamana. Only with his government can we observe the true nature of humanity and society.

Everything observed in the world of man—though not without grace—has been tainted by the stains of rebellion and defiance, which will be eradicated by the uprising of Imam al-Zamana. With his divine infallibility and leadership, a healthy life, expansive thoughts, and a monotheistic society will emerge. Many traditions clearly indicate this necessity, stating that if only a day remains of the world’s existence, the appearance of Imam al-Zamana will be inevitable, for without it, the purpose of society and humanity will not be fulfilled.

The appearance of Imam al-Zamana and his government (may Allah hasten his reappearance) is not merely a religious belief, but a historical and human necessity. All nations and sects talk about such a government and appearance, although they differ in the specifics of its application. Some refer to the second coming of Jesus Christ (peace be upon him), while others—particularly the Shia—rely on numerous sources, some from Islam and some from other religions, which firmly establish the appearance of Imam al-Zamana as the only means of realizing this human aspiration and social and religious objective. This should be explored in greater detail in its own right.

It is unpleasant. If, on the other side of the Earth, in a barren desert, a diamond weighing two kilograms is found, everyone will fight to the death to obtain it, and will even sacrifice their lives for it. However, if it is said that on the other side of time, there is a house made of diamonds, ready for anyone who seeks it, no one believes it, and they cannot endure the hardships required to obtain it. While the difficulty of this is small, one must abandon the world to attain it. Yet, people hold onto the world and will not let go, leaving that treasure for those who seek it, while they themselves are not among those who can discover their hidden treasure.

The spiritual treasures are like ice that everyone grabs in the summer to cool their water; however, in the winter, they trample it underfoot. No one seeks the warmth of love. If the warmth of love takes over a person’s soul, they feel no pain, and they only seek acts of charity. If the price of this love is the world, they will give up the entire world and choose the best things for themselves.

The primary path to accessing divine treasures is by selling and giving away the world, and the way of acquiring these treasures varies among individuals. The highest path and the greatest sellers of the world are the martyrs, who sold everything, even their bodies, for the sake of the truth. The greatest of these martyrs is Imam Hussain (peace be upon him), who sold his family, his lineage, his friends, and his very existence to the truth and received the highest rank and medal, that of Sayyid al-Shuhada.

The scholars who gradually sold their existence for the truth have claimed the divine treasures for themselves. This group gives the world bit by bit; every day they offer their soul and wealth for the sake of the truth. Whenever they obtain wealth or a new life, they offer it to the truth.

Indeed, Imam Hussain (peace be upon him) was both a scholar, an imam, and a martyr; thus, in every respect, he is the highest. The superiority of scholars over martyrs is only relevant when comparing these two, but there are indeed scholars who are worldly, just as there are martyrs who sought worldly gains. These should not be confused with the true nature of knowledge and martyrdom. A martyr who seeks worldly benefits should not be compared with a scholar who seeks the afterlife, and a worldly scholar should not be compared with a martyr who seeks God.

Another way to access hidden secrets and treasures is through the selfless sacrifice of wealth. For instance, there are people who pay for the hospital bills of patients or settle the debts of prisoners, thereby freeing them from great hardships. There are also those who do not make such transactions because they see their wealth as a source of their salvation from every hardship and calamity. The reason why some used to bury the deceased with their wealth was because they believed that their wealth would be of use to them in the afterlife, while nowadays these treasures are unearthed, and the deceased do not benefit from them.

The wealth of this world is like a handkerchief used by worldly people, while the wealth of the next world is fresh and pristine, specifically reserved for a person. Why should one chase after used up wealth, taking no step towards the wealth that is untouched and intended for them?

Humans consider themselves rulers of the world, and this mindset leads to their misery. Whatever they acquire, they claim as their own and legislate laws for it, confining themselves to it, while the truth does not demand it from them. God created the world like a ladder, where each step should be left behind after ascending to the next higher one.

At a specific age, individuals begin to realize the hidden truths of the world— for boys at fifteen and for girls at thirteen, although individuals vary, and some realize these truths earlier, while others understand them between the ages of twenty and thirty. Once these truths are understood, they should view themselves on the path of goodness; however, most do not pay attention to this and follow a society that is worldly, thus failing to recognize the divine treasures.

During the Iran-Iraq war, some said, “If war is the key to paradise, why don’t all scholars go to the front and open the door to paradise for themselves?” Certainly, some scholars did participate in the war, and in proportion to their numbers, the clergy sacrificed the most martyrs.

It is not too late to receive the treasures. The trick is that if one possesses a treasure, they hide it under heaps of dirt or lock it in a safe, so no one can access it. But the principle of the religion is not like this; it places all of its treasures in plain sight for everyone. Now, whoever has the courage and strength may take it, not that they need to discover it.

When a government is weak, it requires several armed individuals to ensure that a sack of money is transferred safely to the bank. However, when a government is strong, no one dares to even look at the wealth of others, let alone take it. Achieving such power requires decades of work and patience, and waiting should not be interpreted as laziness or inaction. The meaning of waiting is not that the Imam will single-handedly fix everything when he arrives; rather, the true waiting person is someone who is always ready, as if in a state of alertness during wartime. If a person has sold their weapon for a few coins, they are no longer a warrior.

The waiting person should always perform their duty in whatever situation or place they find themselves—whether in war or peace, in prison or in a garden. It does not matter whether the task is difficult; their responsibility is to fulfill it, and not to put down their weapon or go to Europe, waiting for the Imam to correct things by himself. Our duty in this age, which is the era of the Imam al-Zamana (may God hasten his appearance), is to obey him.

Interpretation of the Dream of the Appearance

There are two ways to reach the unseen: sometimes, the seeker approaches the unseen, and sometimes, the unseen approaches the seeker. With this in mind, we can say: If someone dreams of Imam al-Zamana (may God hasten his appearance) appearing and rising, it means that they are moving towards Imam al-Zamana (may God hasten his appearance), and some of the hidden nature of the Imam has been revealed to them. Such a dream does not indicate that the Imam is about to appear, nor does it mean that the time for his appearance is near.

The appearance of the Imam will occur when the entire population of the Earth desires it. If everyone takes just one step forward, Imam al-Zamana (may God hasten his appearance) will take many steps forward. If five billion people on Earth dream that the Imam al-Zamana (may God hasten his appearance) is appearing, then that is when his appearance will occur. However, because only one person or a very small number of people have this dream, and this small group is not capable of bringing forth the Imam from the unseen, they themselves are drawn to the unseen, and it is not they who bring the unseen into the open.

Thus, one must understand that the appearance occurs in two ways, and these should not be confused. Seeing a dream of Imam al-Zamana (may God hasten his appearance) does not necessarily indicate the appearance of the Imam, and it requires a knowledgeable interpreter to discern whether the dream reflects the true appearance or merely a person drawing closer to the unseen.

The Government of Imam al-Zamana (may God hasten his appearance)

Imam al-Zamana (may God hasten his appearance) has a face that shines like the full moon, and on the right side of his cheek is a mole that adds a unique beauty to his face. However, the interpretation of this mole has not been found in any text, and the reason why this mole does not detract from his beauty but enhances it remains unexplained. Could it be that a piece of white paper with a small dot of black ink in one corner could still be beautiful?

In a broader sense, the meaning of darkness and light, and why this mole appears so attractive, should be understood in the context of the qualities of good and evil. Under the government of Imam al-Zamana (may God hasten his appearance), even the most evil individuals serve a greater purpose. Thus, the beauty of his appearance lies in the harmonious interplay of light and dark, good and evil.

In this way, Imam al-Zamana (may God hasten his appearance) embodies both Jamal (beauty) and Jalal (majesty). His beauty is reflected in his radiant face, while his majesty is symbolised by the mole on his cheek. In his government, the most righteous serve in positions of honour, while even the wicked are compelled to serve under his rule, fulfilling their roles as he deems fit.

The Shadow and Light of Existence

The time of the Imam’s appearance, which is a time of struggle and uprising, is filled with immense fervour. This passion is not simply emotional or irrational but grounded in both reason and love. This can be illustrated through the word “He,” which represents the divine essence of love. When “He” is transformed into “Hu,” love becomes complete, suggesting that when one approaches the divine love of Imam al-Zamana, their essence becomes one with it.

Many events may seem intense when viewed from a distance, as people who were not on the frontlines during the war may have seen martyrs, wounded soldiers, and selfless fighters as extraordinary, while those who experienced it firsthand understood it as a rational and loving duty.

The Imam al-Zamana (may will lead the entire world, showing it the highest form of divine justice. His appearance will come only when the world has fully understood the value of sacrifice and love for the divine cause.