Raja'(Return)
Raja
first part
Raja One of the age-old human being’s wishes is spreading justice all over the world and burning the root of injustice in all lands on the earth; and this hope and wish has emanated as a kind of belief among the divine religions. During the history, some people has claimed to fulfil this idea, made plans and thought of solutions, but, could not give hope to careworn human being.
yes; the thought of advent of Son of man and Imam Zaman(AJ) meaning the one who is the only shining light that can pull over the darkness and dust of boredoms from human being.
The day in which Imam Zaman(AJ) would come and establish the united universal government, would disappear aberrations and injustices and hustle the clouds of selfishness and desiveness in order to human being feel the pleasure and beauty of real life with Son of man by heart.
On the verge of this luminous advent of the savior of human beings, wonderful events would happen including return of some real believers in order to perceive and see the universal grandeur and glory of Islam and the governance of munificent state; of course some of bad-hearted infidels also, in the meantime, before happening resurrection return to world to avenge for some of their sigmatic deeds. Return of a group of pure believers and oppressor infidels to this world before Day of judgement, is called ((Raja’).
Raja'(Return) is one of the discrepant issues among the Islamic religions which assumes as the definite ideologies of Shia and is confirmed by Imams(AS); according on it, group of real believers and some of ill-natured infidels, at the time of advent of promised Mahdi(AJ) will get returned to this world.
Doubt and validations of opponents on the correctness of return on one hand and the complexity of the issue on the other hand, has rose some questions and suspicions including: what is the intention of return? whether Raja’ means to return of deads (Imams (AS) and group of believers and unbelievers) to the world or means to return of governance and power to prophet’s family? is return with first meaning is possible? does the return happen in Islamic nation as happened in ancient nations? when will return happen? what people are included in the return? whether it is communal or allocated? and finally, what is its philosophy?
These questions and the likes, caused Islamic intellectuals to write valuable books and articles to explain this issue or in related to discourse books, allocate a part to this important issue. In different writings we will explain this issue and its history.
Raja’
second part
Verbal meaning
Ibn_e manzour in Lesan_ol_arab assumes Raja’ in verbal meaning as ((Return)). Linguists have assumed Raja’ as an infinitive of ((Rojou’)) meaning once returning or get return.
In(( Aghrab_ol mavared)) about the word ((Return)) has said: Raja’ means return and someone believes in Raja’, means she/he believes in returning to world after death; so the word Raja’ in verbal view means once returning or get return. Raja’ means reversion to something or someone. For examples returning to world. To this reason, it is mood infinitive and can be used with or without object. We know that the origin of ((Rojou’)) has used with the meaning of returning or getting return, the first meaning is intransitive(verb) to answer to return to where or return to what? but second meaning means getting return is used as an answer to the question of getting back what? which is the transitive meaning of it; for example:((then Moses returned to his people angrily (and) sorrowful)) and ((so surely God returned you to a group of them…)) which the word ((returned)) in the first holy verse, is intransitive(verb), as it is said:(( man returned)) and in the second holy verse, is transitive (verb). Therefore, the word ((Raja’)) which is infinitive of substance of Rojou’, means once returning or getting return to first condition.
Of course different words has used to explain this ideological principle in Quran and Islamic narrations, like: Raja’, Ayab, Kara, Rad, Hashr, which all of them are common in the meaning of return; but among all of them, the word Raja’ is more famous.
Raja’ like many other words in addition to verbal meaning, in different sciences has used with different meanings, and with regarding these meanings we can have a correct image and recognition of the discussed meaning. Dehkhoda dictionary has said different expressional meanings for Raja’, which will be mentioned in brief:
- juridical expression: getting return of man to his divorced woman in legal and canonical time.
- astronomical expression: return to astronomers, including a move other than moving star’s move to opposite of sequence of stars and it is also called Rojou’ and reverse.
- theosophical expression: to the people of invitation it includes Rojou’ and Kal and Nakal and Malal of the doer because of doing bad action of deeds, or saying a bawdy word of speeches.
- sociological expression: in the social science, some sociologists when discussing society and history, believe that laws of historical evolutions in all societies are common and history has three stages; divine and epic and human and always these periods repeats and they call this move of history as ((periods)) and ((Raja’)).
- discourse expression: Raja’ in discourse expression (theologians) includes returning of some deads to world after advent of Imam Mahdi(AJ) and before day of judgement.
Raja’
third part
expressional meaning of Raja’
Among the mentioned expressions in previous part, the thing which is related to us is Raja’ in common use among related to discourse people and theologians which its intention is revival of some deads and return to world in the period of Imam Mahdi(AJ)’s advent.
((Seyed Morteza)) who is one of Shia’s greats, in first volume of Rasael sharif, says: Raja’, is God at the time of Imam Mahdi(AJ)’s advent, revives a group of Shia who has died before, to get the reward of helping him and see his munificent government and also revives some of his enemies to take revenge from them.
Ghazi_ibn_e baraj in the book Javaher_ol_feqh describes Raja’ as so: the meaning of Raja’ is that God, at the time of Imam Zaman(AJ)’advent revives a group of promised Mahdi(AJ)’s friends and followers who have died before, to have the reward of helping and obeying Imam Mahdi(AJ) and also the reward of fighting with his enemies.
At the first of Almaghalat from Sheikh Mofid, in explanation of the expressional meaning(related to discourse) of Raja’ says: God will return a group of deads to world, the same as they were, and makes a group precious and a group abject and makes people of righteous, victorious and mastery to the people of falsehood, and gives oppressed the mastery on the oppressors , this event will happen at the time of Imam Zaman(AJ)’s advent.
The contemporary Shia savant, great scholar Mohammadreza Mozafar in the book Aghayed_ol_imammia the translation of Alireza Masjedjamei says: (( the opinion of Shia in Raja’, based on following Imams(AS) is as so: God revives some people who have died before, with the same style and face which they had, and returns them to world. Gives honor to some of them and makes some of them abject and humble and takes the rights of righteous people from people of falsehood and the right of downtrodden from tyrants and this story is one of the events which would happen after the Imam Zaman(Son of man)(AJ)’s advent. The people who return to this world after death whether are with great faith or with final degree of corruption and they will die again.
In conclusion of several different definitions of Raja’, it can be said that Raja’ includes: returning of a group of absolute believers to world, and absolute infidels after death and before day of judgement, in the government of Son of man, promised Mahdi(AJ), and it is clear that prophets and Imams(AS) as high believers would be among returners.
Raja’ at the time of Imam Mahdi(AJ)
Fourth part
Raja’ and different points of view
There is disagreement about the concept of Raja’ and its philosophy among Islamic theologians and from them, the most important question which rises is that whether Raja’ ,meaning return of some deads to world, would happen in this ummah also or not? Some told the Yes answer to this question and some, No; of course, it should be mentioned that this disagreement has happened at two total different levels; sometimes this disagreement, is out of the religion and sometimes inside it.
These disagreements are in two general division: first division, outside the religion disagreements and second division, inside the religion ones.
In first division, disagreement has happened among a group of Sunni scholarly on one hand and Shia intellectuals on the other hand. Sunnies, because of basic differences which they have with Shias, deny the issue of Raja’ which is one of popular(issues) for Shias and Mohammadreza Mozafar in Aghayed_ol_imammiah has written that some Sunni theologians assumed believing to it as discreditable and made the narratives of related Hadith to it, disgrace and assumed their Hadiths reprobatory and telling Hadith related to Raja’ as infidelity and polytheism, or may be worse and if in their books Raja’ is discussed, it is to tell Shia’s opinion about it and blame them.
Shia theologians during the history did different discussions about it with their equals from Sunnies and had said it is possible to adduee to Raja’ from two viewpoints:
- its occurrence is impossible.
- Hadiths related to it, are not right.
Even if according to an impossible assumption it be true, believe in Raja’ is not to this degree bad that you think; Ali Davani in translation of 13th volume of Behar_ol_anvar which has published with name of Promised Mahdi(AJ) says: perhaps groups of Muslims, believe in impossible issues or issues which there are not clear text about them(like, believe in allowance of error or mistake for prophet(PH), or believe in, according to some people, prophet did not choose any successor for himself); but with these believes, we do not attribute infidelity or exit of Islam to them while some Sunni brothers attribute such things to us.
In Alayghaz men_al_heja’ from Sheikh Hor ameli narrations has mentioned from Sunnies about Raja’ and it has been questioned that with regarding these narrations why Sunni brothers encounter this issue with denial point of view? Including following narrations:
Including a narration pointing to the fact that Imam Ali(AS) after getting hitted by the most hard-on, Ibn_e_moljam moradi, in Kufa mosque and after his death would return to world like Dhul-Qarnain.
Raja’ at the time of Imam Mahdi(AJ)
Fifth part
Raja’ and different points of view
In disagreements inside the religion, sides of discussion and debate is formed by Shias themselves; because although they have total agreement about the occurrence of Raja’ itself, but have disagreement in interpretation and truth of it. Shia theology scholarlies’ Disagreements is about way of occurrence, way of operation, boundaries and frontiers and also quiddity of this important event. Shia scholarlies according to different schools of thoughts which they had and also their point of view to mentioned issues have two general viewpoint about it.
First viewpoint: a group of Imammiah have interpreted Raja’ as returning the governance and power to Mohammad(PH)s dynasty, not returning of persons. This group believe in a special kind of Raja’ more and say Raja’ related to idea.
Second viewpoint: it has the most public acceptance among Shia scholars specially 12 Imams Shias and in a way it is said to be one of the Imammiah believes : believe in Raja’, is correct and true and supreme God, at the time of Imam Mahdi(AJ)’s advent, will return a group of Imam Zaman(AJ)’s Shias who have died before, in order to by achieving the reward of helping and assisting him and seeing the governance of Son of man, become redeemed; also group of promised Mahdi(AJ)’s enemies will be returned to world, in order to take revenge from them.
Thus, there are two major points of view among Shias on the issue of Raja’ in the age of Son of man which will be investigated and discussed, in following.
Raja’ at the time of Imam Mahdi(AJ)
Fifth part
Raja’ and different points of view
Raja’ is return of governance, not persons
Seyed Morteza in first volume of Rasael sharif and also Tabarsi in 7th volume Majma_ol_bayan wrote that, Raja’ in the idea of small group of Shias, includes return of governance and power of Mohammad(PH)’S Dynasty at the time of promised Mahdi(AJ)’s advent, not return of grandees and persons and Imams(AS). With this explanation that at the time Imam Mahdi(AJ)’s advent his governance and power will be spreaded all over the world, real justice which previous Imams(AS) always sought to substantiate it, will happen at the time of his advent and because such power and governance was requested by all of Imams(AS), including Imam Zaman(AJ), it can be called governance of all Imams(AS). Accordingly, the intention of Raja’, will be return of power, governance and predominance to Imams(AS), not return of persons and grandees of Imams(AS). Of course in the resource it has not been mentioned that which person or group has interpreted so.
Raja’ or return of Imams (AS) to world
Common attitude toward the issue of Raja’ which majority of Shias believes in it, Raja’ meaning return of grandees and persons of Imams(AS) and some of their followers and enemies, at the time of Imam Mahdi(AJ) or after that to world. According to this viewpoint,Shia Imams(AS) will return and get helm of world, many years will govern and also some of their wicked enemies will be returned to world to get punished for some of their shameful deeds in this world.
The ones who are even a little familiar with works and ideas of Shia intellectuals in past and present, know well that Raja’ with mentioned meaning, during the history, is one of definite beliefs of majority of Shia and unless a small group, no one opposed it. While believe in Raja’ is assumed as Shia essentials and the highest clear sign of Shiite but its denial does not cause the exit of religion.
Raja’ at the time of Imam Mahdi(AJ)
7th part
The position of Raja’ in Shia beliefs
Believe in Raja’ is one of the definite and incredible beliefs of Shia; to the point that following Shia religion and believe in Raja’ were accompanying each other and some of assistants and trained of Imams'(AS) ideology has been described with this feature, and also critics of Shia made this belief a cause for their blame and opposition .
Believe in Raja’ and return of ummah’s nobles, before day of judgement, to world, has some special features and in Islamic resources its importance has been mentioned with different sayings. In some narrations day of Raja’ is assumed as one of the days of God that greatness and power of God will be revealed in it. Imam Bagher(AS): The days of God are three; the day Qaem(Imam Zaman(AJ)) will come, Raja’ day and the day of judgement.
Great scholar Tabatabai about the word Day of God in the words of God says: ((the point that special days are attributed to God while all of the days belong to him, the point is that in those special days, God’s command would be as such that for no one else would not be so. Like death when all of means of this world would be ineffective and the power and greatness of God would be revealed. ))He in continue tells another probability in interpretation of ((Days of God)) that it is possible that interpretation is God’s blessings in that day would have special reveal, which this reveal would not be for anything else, like the day of saving Abraham (AS) from fire.
so the intention of ((Days of God)) is the days which God’s command including blessing or vengeance, honor or abjectness would totally be revealed.
Raja’ at the time of Imam Mahdi(AJ)
8th part
Denying Raja’ and Imams(AS) idea
In a Hadith of Imam Sadegh(AS), not believing in Raja’, is equivalent and equiponderant with denying him and the ones who do not believe in it, are described as out of the circle of ((Imammate and velayat(guardianship))): the one who do not believe in Raja’ is not from us. Concentrate that the issue of Raja’ in Imams'(AS) words is also told with words like Kara and Hashr.
He in another Hadith, assumes believe in Raja’ as one of the conditions of Faith and says: Anyone who believe in seven things, is believer, and among those seven things believe in Raja’ is said. The necessity of such speech is that perfect faith is when in addition to believe in Towhid(unique God) and etc, believe in Raja’ be too. Accordingly this belief is necessary for any Shia(person), on the other hand, he/she will keep the hope in his heart that if before advent of savior of world of human beings dies God will return him/her to the world for helping his/her religion and realizing him(Imam Zaman(Aj)).
Now the question which rises here is that: believe in Raja’ from Shiite viewpoint is one of principles of religion or faith (Shia/Sunni), or no one, but also is one of essentials of Shiite?
Some researchers and writhers know it one principles of Shiite faith and some, one of the essentials of it(principles of religion) and some have opinion that believe in Raja’, is not one of principles of faith nor one of its essentials, but also it is one of the issues which is accepted by Shias.
Believe in Raja’ is not one of principles of religion and not believing in it does not cause infidelity and exit from religion, some assume it as one of the principles of the Imammiah; but generally believe in Raja’ at the time of Imam Mahdi(AJ) is assumed as essentials of Shiite in a way that believe in return of a group of believers and infidels, to the world before day of judgement, from many Shia scholarlies is essential. Although believing in details of what will happen in Raja’ is not essential and necessary.
Raja’ at the time of Imam Mahdi(AJ)
9th part
Denying Raja’ and Imams(AS) idea
In many related to discourse intellectuals, Raja’ is assumed as an ideological issue, in a way that believe in it is assumed essential, for instance: ((so believe in Raja’ generally is Vajeb(imperative)… however its details is dependent to Imams(AS).
The noticeable point is that mentioned issues about necessity of believe in Raja’, does not mean that from Shiite point of view, Raja’ is one of principles of religion and is equal to believe in Towhid, Prophecy and Resurrection; but also like many other religious essentials or incredible historical events, it is one of Shia’s definite. For example: all Muslims believe that Badr war, was the first war which happened between Muslims and Mecca polytheists in second year of hegira(Mohammad(PH)’s emigration)… but definiteness of such event and believe in its occurrence is not among Islamic ideologies. Anyhow, no one of Muslims can deny it.
Therefore in 15th volume of Tafsir nemoune has been wrote: ((Shia while believing in Raja’ which took it from Imams(AS)’s school, do not assume the deniers of Raja’ as infidels, because Raja’ is one of essentials of Shia faith, not one of essentials of Islam; therefore, do not cut the Islamic connection chain with others because of that, but continue to defend logically of their ideology.
Believe in Raja’ in first century was famous among Shias and was mentioned in the book Asrar ale Mohammad by Salim_ibn_e_gheys which is one the oldest book of Shia. Najashi in the book Alrejal has mentioned that in second and third century Believe in Raja’ at the time of Imam Zaman(AJ) has assumed as one of the clear signs of Shia and even Fazl_ibn_e_shazan has wrote two books with the subject of Raja’ in the age of Imam Mahdi(AS). Sheikh Sadough in different books like Oyoun akhbar_o_reza, Maa’ni_ol_akhbar and even Alkhesal narrated Hadiths about the effects of Believe in Raja’ at the time of Son of man and because of that Sheikh Ameli in Al_aighaz says that no one of Imammiah scholarlies denied Raja’ at the time of Imam Mahdi(AJ) nor did weakened or construe it.
Raja’ at the time of Imam Mahdi(AJ)
10th part
Reasons to prove Raja’
Shia scholarlies during past centuries wrote about proving believe in Raja’ and answered to opponents’ doubts. These works include Ava’el_ol_maghalat from Sheikh mofid in 4th century, Rasa’el sharif from Seyed Morteza in 5th century. Sheikh Hor ameli also in Al_ayghaz has mentioned 12 reasons for this issue. First we should know that issue of((Raja’)) in material world is very similar to second life in resurrection and Raja’ and resurrection are two homogeneous phenomenon, with a difference that Raja’ is more limited and happens before Day of judgement; but in Day of judgement all human beings will be kindled and begin their eternal life. Therefore, the ones who had accepted the possibility of second life in resurrection, should know Raja’ ,which is second life in this world, possible; and because our audiences are Muslims and they know the believe in Resurrection as one of the principles of their religion, they should accept the possibility of Raja’ inevitably.
Resurrection according to many Muslims, is elemental bodily Resurrection, meaning human being’s spirit returns to this material body. Now if such return in that period of time have no problem and obstacles, naturally its return to this world before Day of judgement would not also have problem; since impossible issue is never practical. We reject reasonable impossibility of it.
According to all Muslims, it is definite and incredible that human beings with coming death would not be destroyed; but only the connection of his/her body with spirit would be cut (and) material life would go out of human body. Spirit would never die and death is nothing but cutting connection between spirit and body, and this separation continues to the day of resurrection and when capable powerful God makes all creatures alive, once again this spirit returns to body and the inanimate corpse gets a new life. Therefore, with regarding total similarity between Resurrection and Raja’ and both includes return of human being to second life and new creation and in other words renew connection between spirit and body; the possibility of Raja’ would be proved, because occurrence of Resurrection is a definite and accepted issue.
From mentioned issue we realize that intellect about proof of Raja’, plays role as many as it plays role in proof of Resurrection, so it can be said that: return to world from the point of view of intellect has no obstacle and intellect has no opposition with it; because holy God’s power accure to any possible thing and intellect has no disagreement with getting alive of deads after death.
Raja’ at the time of Imam Mahdi(AJ)
11th part
Reasons to prove Raja’
One of the other reasons of proving Raja’ adducing of related to discourse scholarlies of Shiite to book of Allah meaning Quran. In Shia viewpoint, Quran talked about Raja’ and said its proving and occurrence both in ancient societies and in end of the world and in several verses in details.
(Some persons have interpreted and adjusted verses like:) Hor ameli 60 verses, Tabasi in Al_shia and Al_raja’ 70 verses and great scholar Majlesi in Behar_ol_anvar around 120 verses.
One of the reasons of its occurrence, is cases of return to world in previous societies which holy Quran meanwhile telling events and happenings which happened in previous societies told some of them.
With getting a deep look in these holy verses we realize that return of deads to this world is an accepted and possible issue which is not opposite of God’s traditions. It is clear that the purpose of saying these verses, is not anything but proving the possibility of return to material world and its occurrence in ancient societies. Although there are differences between Raja’ according to Shia and return of people of ancient societies which had narrated in narrative resources related to Raja’. In other words: verses which tells about return of people from ancient societies, shows that Raja’ is not absurd and there were in ancient societies lightly. Therefore, believers of Raja’ had not said something strange. Like the story of Ezra in surah al_baqara or similar to it about a group of Israelites who in verse 56 of same surah was spoken of, shows in ancient societies also Raja’ has happened. In holy book the chapter of kings’ book from old testament also some cases has been mentioned. But one of clearest verses about it is the holy verse 82 of surah al_naml which says: and the day we mingle from any ummah a group of deniers of our signs and keep them to join each other. In this verse it has been said of getting alive of a group of human while it is saying about Day of judgement tells of getting alive all people. These differences show that verse 82 of surah al_naml points to another more limited getting alive in the world which Shias calls it Raja’.
Raja’ at the time of Imam Mahdi(AJ)
12th part
Reasons to prove Raja’
Generally verses about Raja’ can be divided into two groups: a group which portends to occurrence of Raja’ in the past and a group which portends to occurrence of it in future.
- proving and occurrence reasons of Raja’
Portending to verses that speaks of occurrence of Raja’ in ancient societies can be mentioned by a syllogism as so:
Raja’ is an issue which had occurred in ancient societies several times and any issue that had occured in ancient societies, in this ummah (prophet Mohammad(PH)) will happen too, so we conclude that Raja’ in this ummah will happen too.
The noticeable point is that as it can be seen, mentioned portend is as first one of quartet of logical argument which if all of its introductions of reasoning be true, its truth would be undoubtful.
Now we should see whether its introductions are perfect or not? To prove first introduction (small) (it) has been took hold of these verses, which all of them portends to occurrence of Raja’ in ancient societies:
- death of thousands of people and their second life: Quran says: ((have not you seen that a group because of the fear of death went out of their home, while they were thousands of people, then God told them: ((die!)), then God made them alive, God has grace and favor to his worshipers, but most of people do not thank(God).
This holy verse shows that what occurred in previous ummahs will happen in this ummah too and one of these events is the issue of Raja’ and getting alive of deads which happened at the time of Abraham and Moses and Christ and Jeramiah and etc. (AS) should happen in this ummah too.
In interpretation of this verse, interpreters had spoke a lot whether their number was 10, 30, 40 or 70 thousands? and whether they were from Levant or ((Davardan)) in middle east? and whether they escaped from the fear of plague, or cholera or jihad(holy war)? but they are all agree that they were thousands of people who escaped from their home because of fear of death, and with God’s command died in a moment and with his power returned to this world.
Some interpreters have mentioned the duration of their death and getting alive as 8 days but some others restate that their body were totally effete and their bone were rusty.
Imam Sadegh(AS) interpret this duration as ((very long era)) and Imam Reza(AS) has mentioned their number as 35 thousand people the duration of their death to their getting alive, as 60 years.
It is narrated from Imam Bagher(AS) that they returned to their living, lived with their spouses, then died naturally. And its meaning is nothing but Raja’.
Raja’ at the time of Imam Mahdi(AJ)
13th part
Reasons to prove Raja’
- Getting alive after one hundred years: ((or like the one who passed a village, which its walls were fallen on the roof. He said: how God make them alive after their death? God has made him dead, then made him alive and said to him: how long did it take? he said: a day or part of it. (God) said: no, you stayed 100year. look at your food and drink which are unchanged, but look at your donkey (how much is perished) to make a sign for people. Now look at the bones how we hold it connect them together, and cover them with meat. When (this fact) got clear to him, said: I know that God powerful to (do) anything.
Most interpreters believe that one of God’s prophets passed village in his long trip and faced with the signs of death and non-existence in this land, remembered the resurrection and getting alive of deads and while totally believed in perfect power of God, asked himself with wonder: who would get alive the deads of this ruined city after staying for a long time in graves? Then great God answered this question with getting him died. He died, his ride got perished, but the food with him remained unchanged. After 100 years he got alive and supposed he had slept half of a day; because he got died at noon and before evening returened to world; but when looked at his perished ride, realized that he has died and got alive once again and when this ride got alive in front of his eyes, he believed that the most holy God will get alive all of deads at the Day of judgement.
This holy verse is clear that mentioned person has died for 100 years and then with God’s allowance got second life, and this is a clear instance of the possibility of returning of spirits to world. As God at the end of the verse says: and to put you as a sign (for my power), look at the (donkey’s) bones how we connect them together, and cover them with meat; then when he saw this, said: I believe that God is capable of doing anything.
It is well-known that this person was called ((Ezra)), but some interpreters, assumed this story as related to ((Jeramiah)) and about whether this person was believer or not there are different narrations, but the thing which is definite, is that in Quran’s text God has made a person died for total 100 years, then made him alive and made his ride alive in front of his eyes as well.
When Ezra went to city andtold his relatives that he is Ezra, they did not believe, then he recited Bible, then they believed; because no one except him memorized it.
It is narrated from Imam Ali(AS) that when Ezra went out of home, his wife was pregnant and he was 50, when he returned to home, he was with freshness of being 50 years old and his son was 100 years old.
This story, is one the most clearest reasons of Raja’ which Imam Ali(AS) in front of ((Ibn_e_kava)) who was one of Kharigities, portended to it. Other Imams(AS) also have portended to it and Shia scholarlies also during centuries and ages, in their interpretive and ideological books have portended to it.
Raja’ at the time of Imam Mahdi(AJ)
14th part
Reasons to prove Raja’
- getting alive of a group of Israelites: Moses (AS) took 70 chosen people of his tribe to mount of revelation, to witness his conversation with God and getting tablets from supreme God, when they arrived at mount of revelation and witnessed Moses (AS)’s conversation with God, said: (( O Moses! we never believe in you , unless you show God to us clearly; so lightening surrounded you, while you were watching. Then I kindled you after your death perhaps you thank.))
These holy verses points to the story of a group of Moses(AS)’s followers who wanted to meet God, Moses (AS) prohibited from their nocuous request a lot, but they insisted on their request, untill finally lightening happened and killed all of them. But God gave them second life. Interpreters believe that these verses was sent about 70 70 people of Israelites tribe, the ones who were chosen to meet God and because of necuossness have been punished: (( Moses(AS) chose 70 of men to meet me, then when they got a harsh shake, Moses(AS) said: O God! if you wanted you would have been killed us before.
Moses(AS) said: O God! if these people do not get alive, how I should go to my tribe? they will accuse me to murder! Benefactor God favored to him and made them alive and they returned to their home with Moses(AS) . There is no disagreement about their destiny among Islamic ummah and holy Quran had spoke clearly of their death and then their getting alive: ((then I kindled you after your death, perhaps you thank.))
Holy Quran clearly insists that they have died because of lightening, then with the power of God, got alive and the meaning of Raja’ is nothing but getting alive after death.
All interpreters portended to interpretation of this holy verse to their death and then their getting alive with Moses(AS)’s request and God’s power.
Beyzavi in Tafsir_ol_anvar_al_tanzil wrote: binding the word ((Ba’th)) [kindle] to ((Mo’t)) [death] is because human being sometimes after unconscious or sleep gets awakened (that it is called Ba’th too), but they were died because of lightening.
Also in Kashaf it is mentioned that: lightening made them died and this death lasted one day.
Tabari in Jame_ol_bayan wrote: lightening killed them, then they have been kindled and reached the position of being messenger.
Sayouti in ((Dor_al_manthour)) interpretation and ((Al_jalalayn)) interpretation and Ibn_kathir dameshghi and Fakhr_e razi also, have emphasized this meaning and interpret the kindle after lightening to ((making alive)).
Shia interpreters, like Sheikh Tousi in Tebyan and Sheikh Tabarsi in Majma_ol_bayan also, believe this and generally enquiry in interpretation books shows all of interpretation books’ authors similar to first interpreters of Quran, like: Qatade, Akrame, Sadi, Mojahed and Ibn_e_abas have consensus that 70 people of Israilities tribe have died because of a lightening and god favored to them and returned them to world.
Imam Ali(AS) about these 70 people said: these 70 chosen people by Moses(AS) got alive after death, went to their homes, married, had got children and after ending up their lives have died.
Raja’ at the time of Imam Mahdi(AJ)
15th part
Reasons to prove Raja’
- getting alive of Israelite’s’ decedent: ((and [remember] when you killed a human being and had disagreement about his murderer, while God is revealer of what you have hided. then we said touch part of that cow to that decedent. in this way unique God makes deads alive and shows his signs to you, perhaps you use your wisdom.))
This is the story of an old man who had ample wealth and uncountable benefits and had just one son who after death of his father wealth would be passed to him, but his cousins who were poor were jealous of him and killed him and put his corpse in another area and accused them of murder and wanted to take revenge. Heavy conflict happened and it continued to presence of Moses (AS) to judge between them. Afterwards God inspired Moses (AS) to command to same relatives to slaughter a female cow and touch a part of this cow to decedent’s corpse to get alive and introduce his killer.
Any female cow which they slaughter would be sufficient, but they made it difficult with their improper questions and any time some signs were told that those signs just collated with one cow which belonged to an orphan child. Inescapably bought it with high price and cut its head and touched part of cow’s body to decedent’s body, he got alive with the power of God and said: O prophet of God! my cousin has killed me, not the ones who are accused and Moses (AS) commanded: his cousin talioned.
It is narrated from Imam Askari(AS): Murdered man was 60 when got alive with the allowance of God, great God gave him another 70 years and he lived 130 years, and until end of his life had cheerfulness and health and healthy senses. Kind God after narrating this story says:(( and God makes deads alive in this way)) meaning mentioned happening was a sign of indestructible power of God to get alive the deads and no one can deny this definite fact.
Among interpreters there is no kind of disagreements about the explanation of these verses, and their only minor disagreements relates to the word((Ba’z)) [some], and it is not obvious that which part of cow was touched to the body of decedent.
Sayouti in ((Dor_ol_manthour)), Tabari in ((Jame_ol_bayan)), Ibn_e_kathir in his interpretation narrate that because of this deed, decedent got alive told his killer and died.
Tabari in explaining the sentence «کذلک یحیی الله الموتی» [in this way we make deads, alive] wrote: this speech, is a call from God to worshipers and is a dialectic with polytheists who assume the Resurrection a lie, with this explanation that, O refutatives of life after death! take profit getting alive of decedent person; since like I gave this person second life, I will get deads, alive after their death in the Day of judgement.
Fakhr_e_razi and Zamakhshari and Beyzavi believe that in words of God some sentences are hidden and it was in fact as so:((then we said to touch part of the decedent’s body to an organ of cow, they did it and decedent got alive)) which next sentence portends to this hidden sentence .
Among Shia interpreters also no one has said anything else and all of them assume the occured story a wonderful deed which restates the incredible power of God.
From other cases of Raja’ which happened in previous societies, seven sleepers’ Raja’ and return of Job’s family and Dhul_Qarnain’s Raja’ and etc. can be mentioned; of course mentioning Raja’ in previous societies does not allocates to holy Quran, but also in some other divine books it has been mentioned too, which at the end of this part will be mentioned.
Raja’ at the time of Imam Mahdi(AJ)
16th part
Reasons to prove Raja’
Thus, there is no doubt in perfectness of first introduction (small=occurrence of Raja’ in previous societies ); but does anything happened in previous societies , will happen in this ummah too?(big introduction)
To prove this introduction (big) it has been took hold to prophetical Hadith which is accepted by Shia and Sunni. The content of this Hadith which with different interpretations was narrated is that, prophet Mohammad(PH) said: anything which happened in previous ummahs, will happen in this ummah too.
And also said: any event which happened in Israelites will happen in this ummah without any more or less.
Also in another speech says: (swear) to the God which my life in his hand you, Muslims, will face any tradition which was common in ancient ummahs and what was common in those ummahs will be common in this ummah literally, in a way that neither you will stray from those traditions nor those traditions which were in Israelites, would ignore you.
the profusion of narration of Hadiths with this content in Shia and Sunni related to hadith assemblies, remains no doubt and certainly the great messenger of Islam had said this for his ummah; therefore Islamic ummah will face all of important events of previous ummahs and the happenings related to them will happen in this ummah without more or less. Thus the second introduction of syllogism which has took from prophetical Hadiths would be proved too. Great scholar Tabatabai in the third volume of Al_mizan interpretation book states Raja’ narrations are abstractly successive and opponents from the first assumed believing in it as features of Shia and Imams(AS) and if some of these Hadiths became blemishable it does no hurt to their succession.
Raja’ at the time of Imam Mahdi(AJ)
17th part
Reasons to prove Raja’
One of the other reasons to prove Raja’ at the time of authority of Imam Mahdi(AS) is this statement from Imams(AS). From most well-known prayers which this issue is mentioned in it following ones can be mentioned:
And prayer which great scholar Majlesi in 83th volume of Behar_ol_anvar has narrated from Imam Sadegh that he said any one who recite this prayer 40 mornings would realize Imam Mahdi(AS) and if he/she would die before advent, will get alive and return to world.
Sheikh abas qomi has narrated in the prayers of the day of birth of Imam Hussain(AS) that in a letter from the hand of Imam Askari(AS) to Qasem_ibn_e_ala a prayer for this day has been mentioned which has pointed to Raja’ at the time of advent of his son, Imam Zaman(AJ), with the words like Kara and Oube which are synonym of Raja’ .
One of the other successive examples is Dahv_ol_arz prayer. Sheikh Tousi in Mesbah_ol_mojtahed and great scholar Majlesi in 53th volume of Behar_ol_anvar narrated this prayer which in part of it there is a request from God to return to be one of helpers of him(Imam Zaman(AJ)).
In Basaer_ol_darajat of great scholar Heli in the prayer which Imam Reza (AS) thought to Younes_ibn_abd_o_rahman God has been requested to power of Imams (AS) who after Imam Mahdi(AS) will come, be stable. In many of remote written pilgrimages and written pilgrimages of Imams(AS) holy shrines it has been mentioned too like Jame’ pilgrimage, Vareth pilgrimage, Arbaeen pilgrimage, Al_e_yasin pilgrimage, Rajabiah pilgrimage and etc.
Hundreds of other instances can be seen in prayer books of other Shia scholars which it has been pointed to the issue of Raja’ directly or with synonym phrases and it makes certain that at the time of authority of Son of man always there is hope to return and realize the world after advent .
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