Why Don’t We Talk About Raja’at? And What That Silence Is Costing Us.
🌌 Raja’at: The Hidden Truth of Resurrection in Motion
In eschatological discourse within Shia Islam, the concepts of Zuhur (Reappearance) and Raja’at (Return) often stir deep reflection, as they outline significant events that shape the end of times. However, while the Zuhur of Imam al-Mahdi (aj) is widely discussed, the Raja’at is often sidelined, despite its profound implications in divine justice and the manifestation of the divine plan. Let’s explore these phases in detail, drawing from classical hadith sources and offering clarity on their timing and significance.
🌅 The Zuhur (Reappearance) of Imam al-Mahdi (aj)
The Zuhur marks the first major eschatological event in the Shia understanding of the end of times. It is the public reappearance of Imam al-Mahdi (aj), the awaited savior. Imam al-Mahdi has been in occultation for centuries, yet his emergence is imminent and will be the pivotal starting point of the final phase of human history. His reappearance is seen as the ultimate realization of justice, where he will establish peace, righteousness, and equity, bringing an end to oppression and tyranny.
This event marks the beginning of the Zuhur phase, during which Imam al-Mahdi (aj) will lead the movement against the forces of injustice and corruption in the world. His rise is not just a personal emergence but a cosmic event, signaling the beginning of the final stages of divine governance over the earth.
🕊️ The Raja’at (Return)
While Zuhur is the first visible event of the end times, the Raja’at follows closely, marking another critical stage in the unfolding of Divine justice. The Raja’at refers to the return of select individuals who were previously deceased, returning to the world to fulfill specific roles in the establishment of divine justice.
When does the Raja’at happen? The Raja’at occurs after the reappearance of Imam al-Mahdi (aj). This phase may unfold during Imam al-Mahdi’s rule or toward the end of it, but it is inherently tied to his emergence. Some narrations suggest that the Raja’at will occur in stages during the Imam’s reign, serving as a powerful manifestation of divine justice.
Who returns during the Raja’at? According to narrations from scholars like Sheikh Mufid and Allama Majlisi, as well as collections like Bihar al-Anwar, the first individuals to return will include both the most perfect believers and the worst of the rejecters. This divine selection ensures that justice is fully realized, and the divine plan is executed in its entirety.
The narrations mention the return of several key figures:
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Imam Hussain (as): One of the first to return, Imam Hussain will return to seek justice for the martyrdom he suffered and play a pivotal role in the re-establishment of divine rule.
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Imam Ali (as): Depending on the narration, Imam Ali’s return is either after the rise of Imam al-Mahdi (aj) or to assist him in the unfolding mission.
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The Ashab al-Kahf (The Companions of the Cave): These individuals, who are described in the Quran as having slept for centuries, will also return as part of the divine plan.
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Nabi Khidr (as): Known for his wisdom and eternal life, Nabi Khidr will return to support Imam al-Mahdi’s mission.
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Nabi Isa (as): Jesus, peace be upon him, will descend from the heavens during the Raja’at to assist Imam al-Mahdi (aj) and establish the final order of justice.
The Sequence of Events: Zuhur vs Raja’at
It is important to clarify the relationship between Zuhur and Raja’at. While the Zuhur (the reappearance of Imam al-Mahdi) is the first visible event in the eschatological timeline, the Raja’at occurs closely after or during the Imam's rule.
Contrary to some beliefs that the Raja’at only happens at the end of Imam al-Mahdi’s rule, the truth is that the Raja’at begins almost immediately after his rise. This is not only a temporal event but also a divine response to the rise of Imam al-Mahdi and the beginning of his mission. The Raja’at happens in parallel with the Zuhur, serving as a crucial component of the divine plan.
The Hadith Narration: Imam al-Sadiq (as) on the Raja’at
Imam al-Sadiq (as) is reported to have said:
"When our Qaim (aj) rises, Allah will bring our Shia out of their graves. Their swords will be placed on their shoulders, and the news of the Qaim will reach them. They will pledge allegiance to him."
This narration reveals a profound truth: the Raja’at begins with the Zuhur or, at the very least, very close to it. The divine call reaches the dead at the time of the Imam’s rise, inviting the chosen ones to return and pledge allegiance to him. It is not merely a distant event that occurs only after Imam al-Mahdi (aj) has established his rule. Rather, it is part of the very beginning of his mission.
The Divine Call of the Raja’at
The moment Imam al-Mahdi (aj) makes his universal call, it reaches both the living and the dead. The living will hear it through a divine sound that resonates across the world, while the dead, specifically the chosen ones, will receive a spiritual call from their Lord, asking if they wish to rise in support.
Some narrations even speak of the Shuhada (martyrs) and the righteous individuals who will request to return and be granted permission by Allah. This suggests that the return of the righteous is not only a divine plan but a spiritual awakening for all souls.
Conclusion: Raja’at Begins at the Onset of Zuhur
In conclusion, the Raja’at is a crucial event that begins at the onset of Zuhur, or at least immediately following the rise of Imam al-Mahdi (aj). The divine call, which transcends time and space, will awaken the souls of the chosen ones, prompting them to return and assist in the establishment of divine justice. Thus, it is not correct to view the Raja’at as something that occurs solely at the end of Imam al-Mahdi’s reign. Instead, it is intimately connected to his rise and unfolds as part of the larger divine plan.
As we reflect on these events, it becomes clear that the Zuhur and Raja’at together constitute the unfolding of divine justice in its most profound form, culminating in the establishment of peace, righteousness, and divine governance on earth.
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