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• 20 Thul Qida 1447

The Representative of the Supreme Religious Authority in Europe congratulates the believers on the blessed Friday and states:
• Believers should not be misled by the claims of certain naïve individuals who allege special representation, agency, or exclusive access to Imam al-Mahdi (P) during the occultation time.
• Likewise, no attention should be given to those who attempt to predict the appearance of Imam al-Mahdi (P) by assigning a specific time, event, or individual to it, in adherence to the explicit prohibitions narrated from the Pure Imams (P).

Rather, believers must remain committed to their religious responsibilities during the Occultation, including the following:
First: Great preparedness, continuous effort, moral discipline, and insightfulness in one’s positions and conduct. The greatest expression of loyalty to Imam al-Mahdi (P) is for the believer to embody, in miniature form, the Imam’s project of justice, piety, prayer, and moral restraint, while preparing oneself to become among his true supporters when permission is granted for his reappearance.
Second: Remaining steadfast upon faith and wilayah. Imam al-Sadiq (P) stated: “Whoever dies without knowing the Imam of his time dies the death of ignorance,” indicating the obligation of belief in Imam al-Mahdi (P), even during his occultation. It is also narrated in the signed letter of Imam al-Mahdi (P) addressed to Shaykh al-Mufid: “Let each of you act in a manner that brings him closer to our love and avoid that which draws him nearer to our displeasure and wrath.” Thus, faith and submission to the command of Allah are among the foremost duties of the believer. One should not allow the length or difficulty of the occultation to shake the heart; rather, it should increase one’s faith and certainty.
Third: Obedience to the jurists and returning to the righteous scholars is among the greatest divine blessings during occultation time. The presence of upright jurists who represent the line of Imamah and serve as trustees of the religion has been emphasized in numerous narrations, including the statement of Imam al-Mahdi (P): “As for newly occurring matters, refer in them to the narrators of our traditions, for they are my proof over you, and I am Allah’s proof over them.” This means that believers during the occultation must follow the qualified marja‘ in the branches of religion and avoid following people of whims, ignorance, or those who merely pretend to knowledge. They should maintain a constant connection with the scholars in order to learn their religion and religious responsibilities. Such obedience is not merely a matter of jurisprudential following, but a commitment to the path of the Hidden Imam (P) and an implementation of his instructions.
Fourth: Self-reform and spiritual refinement, so that the believer may become worthy of being among the supporters of the Imam (P). Imam al-Sadiq (P) said: “The best deed of our Shi‘a is awaiting the relief.” This is the true meaning of waiting—alongside striving for justice and truth, combating oppression and corruption, spreading the culture of Mahdism among the people, and clarifying the characteristics and role of the Imam. The awaiting believer is a true preparer of the ground for the Imam’s appearance—not merely through supplication, but through ethics, righteous deeds, awareness, and insight.
Fifth: Preserving the unity of the Umma, avoiding discord, and rejecting every call that divides the believers or spreads fitna among them, while remaining united under the banner of the Supreme Religious Authority. Imam al-Mahdi (P) is reported to have said: “If our Shia—may Allah grant them success in obedience—were united in fulfilling the covenant upon them with united hearts, the blessing of meeting us would not be delayed from them.” Division, fragmentation, sectarian fanaticism, and political extremism are among the obstacles to relief, whereas unity, sincerity, and loyalty are among the paths of preparation.
Sixth: Exercising caution regarding opportunists who exploit the name of Imam al-Mahdi (P) and misuse the Mahdist belief in a cheap and irresponsible manner by claiming special representation, agency, or that a particular person serves as the “gate” to the Imam (P). Such claims deceive some naïve individuals, who begin promoting them without evidence or proof, despite the fact that the narrations of our Imams (P) explicitly reject such people and warn against listening to these baseless calls and unsupported allegations.
Likewise, believers must not be influenced by those who confidently attempt to assign a specific date, year, event, or person to the Imam’s appearance, since the Imams (P) explicitly prohibited such conduct. It is narrated that al-Fudayl asked Imam Abu Ja‘far (P): “Is there a fixed time for this matter?” The Imam replied: “The time-setters have lied! The time-setters have lied! The time-setters have lied!” Likewise, al-Fadl ibn Shadhan narrates from Imam al-Sadiq (P): “Those who specify times have lied. We did not specify a time in the past, nor shall we specify one for the future.”
Seventh: Giving charity on behalf of the Imam and praying daily for his relief, especially through the supplication: “O Allah, be for Your representative, al-Hujjah ibn al-Hasan…” which reflects the depth of one’s connection to the Imam (P). Likewise, visiting the Imams (P) on his behalf, seeking his intercession before Allah, grieving over his separation, and feeling sorrow for his occultation. Imam al-Sadiq (P) said: “Let each of you prepare for the alQa’im, even if only with simple tool.” Such continuous spiritual connection purifies the heart and allows the believer to live with a sense of the Imam’s presence despite the occultation, so that the Imam never disappears from one’s conscience or conduct.
We ask Allah, the Exalted, to make us among those who truly await the relief of the Family of Muhammad (P), those encompassed by the care of our Master, Imam al-Mahdi (P), and to grant us his mercy, compassion, prayers, and blessings. Indeed, He is the Granter of success.