Sunday, Fabruary 16, 2025 AD / Sha’ban 17, 1446 AH
Mansoor Hashemi Khorasani
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Saying
 

Translation of the saying:

Some of our companions informed us, they said: A man from a distant land came to Mansoor Hashemi Khorasani (may Allah Almighty support him), and after a conversation they had, the man took his hand and said: “I bear witness that you are the promised one who prepares the ground for the Mahdi’s advent; the one whom the Messenger of Allah (peace and blessings of Allah be upon him and his family) commanded us to help!” When Mansoor heard this, he immediately withdrew his hand from the man’s hand and said to him rebukingly:

Leave me alone, brother! Have you come all this way from your land to deceive me about my religion?! By Allah, I prepare the ground for the advent of the Mahdi, but I do not care what you call me; because I have not made the sky my roof and the Earth my carpet, and I have not thrown myself into the ocean of calamity like a piece of rock just so you would come from your land and call me the promised one! Am I not a son of man?! Then call me the son of man and accompany me on the path I have taken; because I am going to the Mahdi, and I will reach him with you or without you.

Then he got up to leave and said in a loud voice:

I am a caller ahead of the Mahdi, who calls out: Clear the way!

Explanation of the saying:

This indicates that the obligation to help this scholar, who prepares the ground for the Mahdi’s advent, is based on the fact that his teachings and goals are in complete agreement with the intellect and Sharia, regardless of whether he is called a promised one or not; because Allah Almighty has said: ﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى[1]; “And help one another in goodness and piety,” and undoubtedly, his act of preparing the ground for the Mahdi’s advent, in accordance with the intellect and Sharia, is the greatest example of goodness and piety. Therefore, all Muslims must help him according to the command of Allah Almighty, whether or not they know him to be Mansoor al-Khorasani—the owner of the black flags—whom the Messenger of Allah (peace and blessings of Allah be upon him and his family) has promised in mutawatir narrations. Therefore, you see that this great man—even though no one rivals him in knowledge and virtue, and all the descriptions narrated about the promised Mansoor al-Khorasani apply to him—does not make any claims about himself, nor does he care about proving any divine status for himself. Rather, he hates his companions’ concern with this and forbids them from delving into it, which is completely the opposite of false claimants who, despite their manifest ignorance and misguidance, engage in startling claims and compete in adopting titles that contradict what has been narrated, with their only concern being to prove these falsehoods, and for doing so, they exert their utmost efforts and cling to what is weaker than a spider’s web, engrossed in debate and entangled in fallacy. They are greedily eager to convince people of everything they can, but no one will be convinced except those who lack knowledge or intellect, and unfortunately, they are many. This is the difference between these unworthy people and Mansoor Hashemi Khorasani, who has no concern except to teach the Quran, revive the Sunnah, awaken intellects, invite toward good, enjoin right, forbid wrong, and gather people to help Allah’s caliph, the Mahdi, without making any claims about himself or speaking of matters that do not concern him. Allah Almighty has undoubtedly made him free of the need for such things, honored him with dignity, and manifested his light. Nothing describes him better than the statement of Ali (peace be upon him) when he said: «عِبَادَ اللَّهِ! إِنَّ مِنْ أَحَبِّ عِبَادِ اللَّهِ إِلَيْهِ عَبْدًا أَعَانَهُ اللَّهُ عَلَى نَفْسِهِ، فَاسْتَشْعَرَ الْحُزْنَ وَتَجَلْبَبَ الْخَوْفَ، فَزَهَرَ مِصْبَاحُ الْهُدَى فِي قَلْبِهِ وَأَعَدَّ الْقِرَى لِيَوْمِهِ النَّازِلِ بِهِ، فَقَرَّبَ عَلَى نَفْسِهِ الْبَعِيدَ وَهَوَّنَ الشَّدِيدَ، نَظَرَ فَأَبْصَرَ وَذَكَرَ فَاسْتَكْثَرَ، وَارْتَوَى مِنْ عَذْبٍ فُرَاتٍ سُهِّلَتْ لَهُ مَوَارِدُهُ، فَشَرِبَ نَهَلًا وَسَلَكَ سَبِيلًا جَدَدًا، قَدْ خَلَعَ سَرَابِيلَ الشَّهَوَاتِ، وَتَخَلَّى مِنَ الْهُمُومِ إِلَّا هَمًّا وَاحِدًا انْفَرَدَ بِهِ، فَخَرَجَ مِنْ صِفَةِ الْعَمَى وَمُشَارَكَةِ أَهْلِ الْهَوَى وَصَارَ مِنْ مَفَاتِيحِ أَبْوَابِ الْهُدَى وَمَغَالِيقِ أَبْوَابِ الرَّدَى، قَدْ أَبْصَرَ طَرِيقَهُ وَسَلَكَ سَبِيلَهُ وَعَرَفَ مَنَارَهُ وَقَطَعَ غِمَارَهُ وَاسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا وَمِنَ الْحِبَالِ بِأَمْتَنِهَا، فَهُوَ مِنَ الْيَقِينِ عَلَى مِثْلِ ضَوْءِ الشَّمْسِ، قَدْ نَصَبَ نَفْسَهُ لِلَّهِ سُبْحَانَهُ فِي أَرْفَعِ الْأُمُورِ مِنْ إِصْدَارِ كُلِّ وَارِدٍ عَلَيْهِ وَتَصْيِيرِ كُلِّ فَرْعٍ إِلَى أَصْلِهِ، مِصْبَاحُ ظُلُمَاتٍ، كَشَّافُ عَشَوَاتٍ، مِفْتَاحُ مُبْهَمَاتٍ، دَفَّاعُ مُعْضِلَاتٍ، دَلِيلُ فَلَوَاتٍ، يَقُولُ فَيُفْهِمُ وَيَسْكُتُ فَيَسْلَمُ، قَدْ أَخْلَصَ لِلَّهِ فَاسْتَخْلَصَهُ، فَهُوَ مِنْ مَعَادِنِ دِينِهِ وَأَوْتَادِ أَرْضِهِ، قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ، فَكَانَ أَوَّلَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ، يَصِفُ الْحَقَّ وَيَعْمَلُ بِهِ، لَا يَدَعُ لِلْخَيْرِ غَايَةً إِلَّا أَمَّهَا وَلَا مَظِنَّةً إِلَّا قَصَدَهَا، قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ، فَهُوَ قَائِدُهُ وَإِمَامُهُ، يَحُلُّ حَيْثُ حَلَّ ثَقَلُهُ وَيَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ»[2]; “O servants of Allah! The most beloved of Allah is he whom Allah has given power (to act) against his passions so that his inner side is (submerged in) grief and the outer side is covered with fear. The lamp of guidance is burning in his heart. He has provided entertainment for the day that is to befall him. He considers what is distant to be near him and takes what is hard as light. He looks at and perceives; he remembers (Allah) and enhances (the tempo of his) actions. He has drunk sweet water, the path to the source of which has been made easy, and his thirst has been quenched with the first sip. He has put off the clothes of desires and got rid of worries except for one worry peculiar to him. He is safe from misguidance and the company of people who follow their desires. He has become the key to the doors of guidance and the lock for the doors of destruction. He has seen his way and is walking on it. He knows his pillar (of guidance) and has crossed over his deep water. He has caught hold of the most reliable supports and the strongest ropes. He is at that level of conviction which is like the brightness of the sun. He has set himself for Allah, the Glorified, for the performance of the most sublime acts of facing all that befalls him and taking every step needed for it. He is the lamp in darkness. He is the dispeller of all blindness, the key to the obscure, the remover of complexities, and a guide in vast deserts. When he speaks, he makes you understand, and when he remains silent, then it is safe to do so. He did everything only for Allah, so Allah made him His own as well. Consequently, he is like the mines of His faith and as a stump in His earth. He has enjoined upon himself (to follow) justice. The first step of his justice is the rejection of desires from his heart. He describes right and acts according to it. There is no good that he has not aimed at, nor any likely place (of virtue) of the Quran. So, the Quran is his guide and leader. He gets down when the Quran puts down his weight and settles where the Quran settles him down.”

↑[1] . Al-Ma’idah/ 2
↑[2] . Nahj al-Balaghah by al-Sharif al-Radi, sermon No. 87
To read the saying in original language, click here.
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