Question:Shaykh al-Tusi (may Allah sanctify his soul) narrated in Misbah al-Mutahajjid a supplication for the Master of the Age (peace be upon him), reported from Imam al-Ridha (peace be upon him), where Yunus ibn ‘Abd al-Rahman narrates that Imam al-Ridha (peace be upon him) used to instruct people to pray for the Master of the Age using the following supplication: “O Allah, protect Your friend and Your caliph, Your proof over Your creation, Your tongue that speaks on Your behalf, who speaks with Your command, and Your eye that watches with Your permission, and Your witness over Your servants…” etc. Some people use this supplication as evidence that the Imam of the Age (peace be upon him) has children and progeny, and that some of his children will be Imams after him. The first claim is supported by the part of the supplication that says: “O Allah, grant him, in his self, family, children, progeny, followers, and all his subjects, what pleases his eyes and brings joy to his soul.” The second claim is supported by the statement: “O Allah, bless the custodians of his covenant and the Imams after him, and fulfill their hopes, and prolong their lives…” Is this a valid interpretation?

Answer:In the name of Allah, my son, know that one of those who claimed to be either a son or deputy of the Awaited Imam (may Allah hasten his reappearance) was once silenced by a pious man who said to him: “If you truly are the Imam’s son, then ask him to restore my youth through his supplication, and to return the black color to my white beard.” That claimant was dumbfounded and left speechless, proving the falsehood of his claim. Know also that the narration which includes the mention of the Imam having a family, children, and progeny is a supplication transmitted by Shaykh al-Tusi from Imam al-Ridha (peace be upon him), but its chain of transmission is not sound based on the rigorous standards of scholarly evaluation adopted by al-Tusi and others. Moreover, neither the Imam of the Age (peace be upon him) nor his grandfather Imam Ali al-Naqi (peace be upon him) had been born at the time the supplication was narrated. Therefore, the supplication must be understood as referring to a future state — that once the Imam (peace be upon him) is born and has offspring, he and his progeny would then deserve divine mercy and kindness. We now know of his birth, but we have no evidence of his marriage or offspring. Let anyone claiming to be a son of the Imam present a valid identity document showing his name and the name of his real father. He must also have records in schools and government institutions. If such evidence is not provided, the falsehood of his claim becomes clear. Allah is the Guide and the All-Knowing.

Question:Does the mourning period for our Lady Fatima (peace be upon her) begin on the 13th of Jumada al-Awwal and end on the 3rd of Jumada al-Thani? Is it permissible to celebrate the births of the Imams (peace be upon them) or weddings during this period?

Answer:In the name of Allah, it is permissible, but it is recommended to avoid such celebrations on the day and night of her martyrdom (peace be upon her), especially during the days when the Shi'a are accustomed to holding mourning ceremonies. Allah knows best.

Question:Is it valid to assertively apply the signs of the reappearance to specific current events or individuals? For example, to say, “So-and-so is the Khorasani” or “What happened in a certain country is one of the signs”?

Answer:In the name of Allah, it is not permissible to go beyond the wording mentioned in the narrations that indicate the signs of the reappearance, based on assumptions and personal interpretations. Allah is the Guide.

Question:It has been mentioned that thirty Shi'a scholars met with the Imam (may Allah hasten his reappearance), while al-Majlisi stated that the hidden Imam is not to be seen, and whoever claims to have seen Imam al-Mahdi has lied. How can this be reconciled with the fact that thirty scholars have seen him?

Answer:In the name of Allah, it is possible that the vision (of the Imam) occurs without the one who was honored with it claiming to have seen him, and it may become known to others without the person who saw him admitting it. And Allah knows best.

Question:Some raise an objection saying that Shaykh al-Mamaqani said: “A man was honored by seeing the Hujjah (may Allah hasten his reappearance and make us his ransom in every hardship) after his occultation, and we take this as evidence of his being on a level higher than mere justice (ʿadālah), necessarily.” So why don’t we apply the same judgment to someone who saw the Messenger of Allah (peace be upon him and his family)?

Answer:In the name of Allah, seeing the Messenger of Allah during his lifetime was something shared by believers, disbelievers, and hypocrites alike. However, seeing the Imam (may Allah hasten his reappearance) during the time of occultation is restricted to individuals like the one Shaykh al-Mamaqani (may Allah have mercy on him) referred to. And Allah is the Guide.

Question:How will Allah Almighty destroy the Sufyani, and who will kill him?

Answer:In the name of Allah, there will be a confrontation between the Imam's (may Allah hasten his reappearance) army and the Sufyani's army after the earth swallowing incident (Al-Khasf), during which the Sufyani and his followers will be killed. This has been narrated by Amir Al-Mu'minin (PBUH) in Tafsir A-Ayyashi. Allah knows best.

Question:Al-Majlisi narrated in Bihar Al-Anwar that the jailer said to Imam Al-Kadhim (PBUH), "Harun calls for you," and Imam Al-Kadhim (PBUH) stood up terrified, weeping, and hopeless about his life. The question is: Isn't it expected of someone in the position of an Imam to face death with strength and steadfastness?

Answer:In the name of Allah, know, my son, that the infallible (PBUH), no matter how high his status in obedience to Allah and His blessings, does not transcend the natural human condition. He feels pain from injury, from being struck, and from the loss of his children and family. If we assumed that he was unaffected by such matters, then there would be no distinction or perfection for him before Allah in bearing such trials. However, the infallibles (PBUT) endure these hardships in obedience to Allah, and as a result, they are granted great reward. This is supported by the incident when one of the sons of the Prophet (PBUH&HF) passed away and the Prophet wept, which surprised some of his companions (just as you are surprised by Imam Al-Kadhim's reaction). A companion asked, "O Messenger of Allah, do you weep?" The Prophet (PBUH&HF) replied, "The heart grieves, the eyes weep, but we do not say anything that displeases Allah." Allah is the Guide.

Question:What prompted Imam Al-Kadhim (PBUH) to say that the women of Medina are immoral?

Answer:In the name of Allah, know, my son, that after the incident of Harrah, which was a cursed event and the result of a cursed perpetrator, no virgin girl was left in Medina, and the honor of many daughters was taken from them. It should be noted that the family of the Prophet (PBUH&HF) was outside the city during that period. Corruption spread in this blessed city. Harrah was not the only incident; the Umayyad regime worked to tarnish the reputation of this good city. The Imams (PBUT) were, within their apparent capabilities, unable to reform the situation, and this is why Imam Al-Kadhim (PBUH) said what he said. Allah is the guide.

Question:Some argue that Imam Mahdi will make peace with the Jews and Christians, as mentioned by Al-Majlisi in Bihar Al-Anwar (vol. 52, p. 376). Isn't Imam Mahdi an Arab? How can he make peace with the Jews and Christians?

Answer:In the name of Allah, the chain of narration for this report is not verified. However, it is possible that there will be a gradual spread of Islam in the world, as his grandfather, the Messenger of Allah (PBUH&HF), did when he conquered Khaybar before the conquest of Mecca, where he also made peace with its people. Allah knows best.

Question:Some people question the Shia belief in the infallibility of their Imams and the existence of their Mahdi, with some scholars reportedly in contact with him, around thirty people. They wonder, if this is true, how such a degree of disagreement is possible among the Shia, where nearly every scholar or Marja seems to have his own interpretation. Furthermore, they note the claim of Imam Al-Mahdi’s inaccessibility, yet Shia scholars report numerous sightings. How can these contradictions coexist?

Answer:In the name of Allah, the denial of “sight” here refers specifically to the end of the four exclusive deputies’ role (may Allah be pleased with them) as representatives of Imam Mahdi. Personal visions without claims of formal representation may be granted by Allah’s will. As for scholars' differences in rulings, they arise from scholarly processes taught by the Imams (PBUT), the Prophet (PBUH), and Allah Himself. The general Shia are instructed to follow the most knowledgeable living scholar during the Imam’s occultation. Allah is the Guide.