In the logic of religion, we have two terms, one is “Hadi” and the other is “Mahdi”. According to the language and vocabulary, “Hadi” is a subject noun and means to guide and guide, and Mahdi is a passive noun and means guided. One of the names of God in the Holy Quran is Hadi  “Hadi al-Muzalin”  O guide of the misguided. In Surat al-Baqarah, the Holy Qur’an talks about guidance:

“In the name of Allah, the Most Gracious, the Most Merciful. Knowledge, this is the book of Laib Fieh Hadi for the pious…”

ALM is three letters separated from each other and it does not have an independent meaning or a single sentence and apparently has no meaning, but some commentators have said: A.L. M means Al-Mahdi, which is the first letter of definition and the first letter of Mim is the name Al-Mahdi. If this interpretation is correct, the meaning of this verse is:

“Al-Mahdi is that book in which there is no doubt and it guides the pious.

” Who are the pious people?

The following verses specify the characteristics of pious people:

“Those who believe in the Unseen, and those who believe in the Unseen, and those who believe in the Salvation, and those who provide for us, spend.”

“The pious and pious are those who believe and have believed that this world has a soul and spirit and has the appearance of an inner world. They believe in the existence of God, the world of theology, power and kingdom, in the existence of the spirits and souls of the past, angels and beings that are invisible to humans. The pious are those who pray and pay attention to the unseen, and because they believe in the unseen, they try to communicate with the unseen world and the soul of the world.

From the appearance of the verse, we understand that this belief in the unseen is still faith and belief within the limits of the knowledge of the Divine, and it is in the first step and stage of faith and belief, so they pray until they reach the level of the Divine, and the veil is removed from their eyes. to see what they believed before. Seeing the unseen and angels and spirits and the world after death and heaven and hell before we find transformation and go to that world, the position of “Ain al-Iqin” and tangible, observational and experimental knowledge and It is faith. Therefore, the knowledge of pious people who believe in the unseen is at the level of the knowledge of the Divine, which becomes the Ain of the Divine by praying, and their faith becomes stronger.

If you study way  Qur’an and listening to the narrations of the imams, have faith, you are among the pious.  Of course, on the condition that you have other dimensions of piety. However, a person is not satisfied with a faith in the level of knowledge of the divine, that is, if he hears from the Qur’an that there is an unseen world and that there are angels and the world of the kingdom, he has a desire to see these worlds and feel and experience them. and experiment to reach the rank of Ain al-Iqin and sensory faith and experimental belief. The Qur’an says that one of the signs and symptoms of the pious is that they believe in the unseen and pray to strengthen it in order to reach a more complete knowledge. It is what he provided as sustenance. The pious believe in the unseen and pray and spend from what God has provided for them as sustenance. According to God, serving the creation and paying taxes are three stages for the followers of Islam.

The first stage is the payment of obligatory taxes such as khums and zakat. According to Islamic law, you have to pay prescribed taxes from what God has given you to the poor and the needy or to the government. The second stage is charity, which means that you keep enough of your personal needs and give the world’s wealth to others in the way of God.

Next is the stage of self-sacrifice, when you don’t use what you have and give everything to others. For example, you have cooked halal food and you want to use it. You spend as much as you need and give the rest to the poor and needy in the way of God. “And we spend our livelihood.”

The pious people use what God has given them to meet their needs and give the rest in the way of God. Spending does not only include material and economic issues, in this verse, what God has given and cared for is spoken of as sustenance, wealth, time and knowledge.  Physical strength, art, etc., and what he has given is sustenance. But the stage of sacrifice is that you give the prepared food to the poor and the needy and you do not use it yourself.

“And they sacrifice their property and themselves in particular” “They sacrifice their property and their lives in particular.” The first dimension of piety is faith in the unseen, the second dimension is prayer and supplication and the effort to communicate with the unseen, the third dimension is charity and the fourth dimension is self-sacrifice.

Piousness has other dimensions as well. “We will descend before you, and we will descend before you.” Pious people are those who believe in what was revealed to the Prophet of Islam and the prophets before him. So, the other dimension of piety and piety is faith and belief in the rules and teachings that were revealed to the Prophet of Islam and the prophets of the past. Therefore, the pious person believes in the unity of religions and considers all the books and messengers of the past prophets to be from the Almighty God.

Another dimension of piety and piety is belief in the world after death, the survival of the soul after death, and belief in the Day of Resurrection and reckoning, which the Qur’an says in the next verse:

“And finally they are sure” “They are sure of the Last Day and the Hereafter.”

These were the dimensions of a pious person and the Qur’an says that a person who has such characteristics and characteristics of piousness should be guided or that he is being guided. And the imam or al-mahdi guides a person who has the qualities of pious people.

Those who have all aspects of piety will have a guidance and a gift or a guidance from their Lord, and when they receive it from the Lord, then they are saved and they are the people of salvation and salvation. .

Here is a question for people who look like this: A person who believes in the unseen and prays and believes in what was revealed to the Prophet of Islam and other prophets before him and also in the Day of Judgment, unless he has not yet been guided, which should be done by Al-Mahdi or Imam or Hadi Duran or May the Almighty God be guided? What is wrong with this pious person with so much piety that he should need guidance?

Rabbinical scholars say: There are two types of guidance.

Guidance as providing the way.

Guidance as delivery to the desired.

To clarify these two stages or these two types of guidance, we give an example: You want to go to your friend’s house, you ask someone for the address of his house, and he gives you the address, that is, he provides the route and says: The spiritual school and moral cleansing of the new global unity: Damavand Road, the beginning of Tehran Pars district – Sad and Panj St. – Sad and Ten St. East of plate 41.

So far he has guided you  done and way  show you  Data  This guidance is called providing the way. But once you ask for the address and he provides the route and more  On  it  He himself comes with you and says that this is the New World Unity Hall.

This guidance, which the guide person takes forward and takes you from alley to alley to reach your destination, is called guidance to reach the desired. A pious person has received the first type of guidance through the Prophets and the Qur’an, which is the presentation of the path, and he has understood that there is an unseen and he must pray to connect with the unseen, and he is sure of the hereafter.

A pious person has understood that the work of the past prophets was correct and the unity of religions is correct. A pious worker’s level of knowledge has increased so much that he knows that one day, he will be remitted daily, and one day no one will be remitted for the next ten years, and because he does not know whether he will be alive tomorrow, he does not save. A pious person knows that the world has structures like an office and every day is counted in its place, so he is not pessimistic towards God and he does not neglect God and is not without trust and knows that he does not manage his affairs himself, but God in Affairs are the authority of the owner. so to  The unseen has faith.

But this pious person has been guided by the books of the prophets and the language of the elders and guides of the religion, and he should be given what he wants, and he needs an Imam, a guide, a leader, a guide, and a Mahdi, so that guide and Imam take his hand and go home. Beloved guide him and lead him to his destination. Reaching the desired is connecting and reaching the beloved and the deity. Because Mahdi knows the house of the beloved, he stands on the way and brings the lovers, the pious, the believers and the devout, who are ready to reach the house of the beloved, to the house of the deity.

Of course, they should follow Rahnama and Mahdi and use his instructions to reach the Beloved. You have asked a friend for the address of the Ruhi Vahdat School, and he wants to take you to the New Global Unity Hall, shouldn’t you obey him, submit to him and follow him like a Shia? If he said we should go through the upper street and you disobeyed, it is clear that you do not need a guide.

The fear of reaching an Arab Kaaba      Where are you going to Turkestan?

A kind of Mahdism

In the logic of religion, we have two types of Mahdism, one is specific and general or general Mahdism and the other is specific and absolute divine Mahdism. You come across a person who claims to have been guided and reached the desired goal and is aware of the unseen, attracted a group, became their imam and guides that group to achieve the desired goal. This person is a Mahdi of the popular type of Mahdism and is not the promised Mahdi and reformer of the world.

A kind of Mahdism era has started and continued since the time of the Seal of the Prophets. The era of Mahdism continues until the general appearance of Hazrat Mahdi Sahib al-Amr. From the time of the Prophet of Islam until now, there have been many people who by following the rules of Islam and implementing the laws of the Qur’an and the teachings of the great prophets, have attained the position of piety, and from God and with his power and care, they have entered behind the veil of the unseen and reached the position of They have attained prosperity and salvation and have attained the position of Mahdavi, they have been given the mission to guide the lovers of the truth and hold their hands and lead them to their desired goal.

All mystics and mentors of Tariqat and those who have reached the position of piety and guidance through the Muhammadan Sharia are some kind of Mahdi. The meaning of Velayat Faqih, which is discussed today in the Islamic Republic of Iran, is compatible with the issue of Mahdism. A person who has guardianship over others must be a Mahdi and be guided, and must have found his way behind the curtain of the world’s unseen, and this is a kind of Mahdism.

Absolute Mahdism or the Promised Mahdi

In all religions, the issue of the appearance of the promised absentee has been predicted. All prophets and saints have promised that at the end of time, i.e. at the end of the line of prophets, a divine personality will appear who has the position of absolute guardianship and divine mission and will lead the world away from duality and hypocrisy. Peace and unity will lead. The Promised Mahdi will attract, unite and surrender a certain type of Mahdi in his age and will prevail over them.

In every religion and religion, the name and characteristics of the promised Mahdi are called, and all the followers of the religions are waiting for the appearance of this divine leader and guide. There have not been many that should be denied because their claims were not supported by reason and we see that the world has not seen unity on peace and humanity is divided and plurality rules the world instead of unity and solidarity. The world of humanity is burning in the fire of hypocrisy, colonialism and exploitation, and cruelty and violence have taken the place of justice and giving, everyone is upset and counting the minutes waiting for the savior of the world of humanity.

The day is near when God Almighty blesses humanity and fills the seekers of truth with the clarity of knowledge, grants peace and unity to the world, and the physician of divine knowledge steps in front of everyone’s eyes to treat the sick of humanity. Let’s build the reformer of the world and make ourselves worthy of following that righteous Imam.

Remember: Fortunately, these days when we were discussing this article, we were teaching about Mahdism in general and Mahdism in particular, a book titled “Memoir of Master Martyr Morteza Motahari” which was prepared under the supervision of respected professor and scientist Dr. Seyed Abdul Karim Soroush by the Revolution Publishing and Education Organization. Islami has been published under the management of our dear brother Mr. Ali Mohammadi Ardahali. We came across an article under the title “Lip al-Bab’s treatise on the behavior of Oli al-Abab” from the emanations of the late Allama Arif Ballah, a unique spiritual personality, a contemporary of the happy master Seyyed Mohammad Hossein Tabatabai, the author of “Tafsir”. Al-Mizan” which was compiled with the introduction and efforts of a pious mystic, Mr. Seyyed Mohammad Hossein Hosseini Tehrani. On page two hundred and forty-four of this book and in paragraph twenty-one of this treatise, it is stated as follows:

 “Sheikh and master, and it is of two types, the general master and the special master, the general master is the one who is not specially assigned to guide and the reference to him is to refer to the experts and under the public “Fasilwa Ahl al-Zhikran kantam la talamoon” and It is necessary to refer to the general master only at the beginning of the journey and when the seeker is able to observe and manifest the attributes and attributes, it is no longer necessary to accompany him.

But the special master is the one who is specially prescribed for guidance and guidance, and that is the Messenger of God and his special successors, and the seeker cannot avoid the companionship of the special master under any circumstances, even if he has reached the intended homeland. Of course, what is meant is the inner companionship of the imam with the seeker, not companionship and companionship in the outward position, because the reality and truth of the imam is the position of his enlightenment, which has dominion over the world and the worlds.

But his elemental body, although it also has a privilege with other bodies, but it is not the origin of the effect and possessor in the affairs of the universe, and to explain this point, it is remembered that what is realized in the world of creation is the origin of those attributes and names of God, and the truth of the Imam is the same. The names and attributes of God. Therefore, they have said that the wheel of the universe, the heavens, and all the universes move by our hands, and whatever happens happens with our permission, “Bana Araf, Bana Abdullah”.

Therefore, while walking, the seeker walks in the levels of enlightenment of the Imam, peace be upon him, and to whatever degree he ascends and in whatever rank he is, the Imam, peace be upon him, has that rank, and he is with the seeker in that rank and rank, and also It is necessary to accompany the imam after the reception, because he must teach the aspirant the manners of the country and theology. Therefore, accompanying the Imam is one of the most important conditions of behavior.

Here are some very precise points that are not mentioned in the statement, and only the seeker must find out the facts by means of those facts. Muhyiddin Arabi went to a teacher and complained about the many oppressions of rebellion. The teacher said: Pay attention to your God. Then, after a while, he went to another teacher and continued to talk about the rampant and spread of sins. The teacher said: “Pay attention to your own self” At this time, Ibn Arabi started crying and asked the teacher about the difference in the answers. The teacher said: “O light, the answers are the same, he invited you to be a friend, and I invite you to the way.” It does not exist, but it is very close, and it is truly one, and at that stage, duality is not found, but everything that exists is the light of unity, which is the light of God.

The purpose of this light is to talk about it in different ways, sometimes it is explained by the names and attributes of God, and sometimes it is explained by the truth or the light of the Imam:

Aba Ratnashti and Hasnak Vahd                    And the whole of Zak al-Jamal Yashir

But the general master cannot be recognized except by meeting and accompanying him in the void and in the open, so that his certainty can be apprehended for sure for the seeker of reality, and never to the emergence of the habits of knowing about the hidden, secrets and thoughts of human beings, and crossing over water and fire and Through the earth and the air, and summoning from the future and the past, and the like, these strange things and wonders cannot be traced to the owner, because all of these are achieved in the order of spiritual revelation, and from there to the end of the realization and perfection of the path, it is infinite and up to When a teacher does not find the manifestations of divine nature, he is not a teacher  And it is not possible to be satisfied with the manifestations of attributes and names and consider them as revealing of perfection.

The meaning of the manifestation of attributes is that the seeker observes the attributes of God in himself and sees his knowledge, power, or life as the life, knowledge, and power of God. For example, he should understand what he hears that God has heard.

And he is hearing and perceives what he sees as God has seen.

And he is a seer, or he makes knowledge in the world exclusive to God and observes the knowledge of every creature based on his knowledge, but the soul of his knowledge.

The meaning of name manifestation is that he sees in himself the attributes of God that are based on his essence (such as Qaim, Sami, Basir, Hai and Qadir and the like). and the other should not see himself as knowledgeable in front of him, but his being knowledgeable is the same as God’s being knowledgeable, or he should realize that the living and the living are one and that he is God and that he himself is not alive at all, but God is alive and that’s it.

Finally, he should realize that “Lis al-Qadir wa al-Alim wa al-Hay al-Ahotali wa Taqdood” of course, it is possible to manifest the names of some of the names of God, and there is no implication that since one or two names were manifested in the seeker, the rest of the names must be manifested. slow.

But it is a natural manifestation that the holy nature of Hazrat Baritali is manifested in the seeker. And it happens when the seeker has gone beyond the name and customs, in other words, he has completely lost himself and has no trace of himself in the world of existence, and has left himself and his identity in the dust of oblivion.

“And there is nothing but God” at this time, there will be no more delusion and error for such a person, because there is still a particle of existence in the seeker, the greed of Satan has not stopped from him, and he hopes to lead him astray. But when the seeker, blessed and exalted by God, entwined his identity and personality and stepped into the world of theology and entered the shrine of God, put on the robes of the shrine and came to see the divine manifestations of God, the devil removed the tooth of greed from him. And they sit in regret. The general teacher must reach this level of perfection, otherwise he cannot be surrendered to anyone and become obedient and critical.

A thousand traps for every step in this desert             Which is not one of the thousands

Therefore, it should not be in  front side  every  The one who offers goods and presents goods and claims discovery and intuition has surrendered. Yes, in the place where the investigation and scrutiny is in the situation of the teacher and sheikh, one should rely on God and what he says and orders should be measured by the Book of God, the Sunnah of the Messenger of God, and the lives of the pure Imams, may God’s blessings and peace be upon them. If he agreed, he should act, and the arrangement should not be effective. It is obvious because such a seeker walks with trust in God. Satan will not dominate him.

“He is not the Sultan of those who trust, and those who rely on their Lord, but the Sultan of those who rely on Him, and those who rely on the polytheists.”

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