Naba’ al-Azeem: A Forum for Shia Research
Author: Hamed Sarem
Abstract:
This article presents an analytical and thematic examination of several key concepts in the Holy Qur’an, including ṣabr (patience), tawāṣī bil-ḥaqq (mutual enjoining of truth), muṣābara (mutual perseverance), and rābiṭū (spiritual bonding), and investigates their role in the continuity and reinforcement of faith and allegiance to wilāyah—especially in the context of the Ghadir event and the occultation (ghaybah) of the Ahl al-Bayt (peace be upon them). The study focuses on selected verses from the chapters Āl-ʿImrān, al-ʿAṣr, al-Qaṣaṣ, and al-Kahf, in which these concepts—explicitly or implicitly—address spiritual and social relationships.
The findings reveal that:
- Ṣabr in the Qur’anic context is not merely endurance through hardship, but a foundation for spiritual and doctrinal steadfastness;
- Tawāṣī bil-ḥaqq and tawāṣī biṣ-ṣabr serve as calls for mutual reminder and reinforcement of religious virtues and principles, enabling the continuity of the path of wilāyah;
- Muṣābara signifies mutual cooperation and support in patience and resistance, functioning as a key element in the consolidation of believers’ solidarity;
- Rābiṭū refers to the bonding and connection of hearts, which fosters group cohesion and collective empathy, forming a strong bulwark against the influence of enemies of wilāyah.
Based on these analyses, the article argues that these four concepts together form a coherent and effective framework for the preservation and continuity of wilāyah during the complex period of occultation. Ultimately, it emphasizes that strengthening these spiritual and social bonds is not only an individual virtue but a strategic necessity for the Shi‘i community in facing the challenges of the age of ghaybah.
Keywords: Wilayah, Ghaybah, Ṣabr, Tawāṣī bil-ḥaqq, Muṣābara, Rābiṭū, Doctrinal Unity, Collective Resilience, Qur’anic Teachings, Shi‘i Community, Wilāyah
Dynamics, Age of Occultation
Introduction
Waiting, or expectation, is one of the key and fundamental concepts in Islamic culture, which takes on a deeper and different meaning especially during the occultation of Imam Mahdi (peace be upon him). In this period, when the apparent presence of the infallible Imam is beyond the reach of the believers, the essential question arises: what are our religious duties and how can we follow the correct path of servitude and loyalty to the Imam? While in the event of Ashura, supporting Imam Hussain (peace be upon him) was a clear duty for all, now in the era of occultation, understanding and fulfilling religious duties requires reflection, insight, and careful reference to the Quran and Sunnah.
This article, with a new and analytical perspective, explores the concept of waiting from the viewpoint of the Holy Quran and attempts to show that waiting is not merely about being patient and watchful; rather, it is an active, conscious, and collective strategy to confront trials and preserve faith. The final verses of Surah Al-Imran and Surah Al-Asr, as two prominent examples, provide a Quranic framework for understanding the duties of believers during the occultation—duties based on patience, mutual support, steadfastness, and exhortation to truth and patience, which are introduced as essential conditions for success and salvation.
The aim of this study is to carefully reexamine these verses and extract the responsibilities of believers during the occultation based on Quranic concepts. In this
process, it is shown that patience and waiting do not have meaning only on an individual level; rather, their realization in a collective form accompanied by piety and social responsibility can guide the faithful community toward true salvation
Mutual exhortation in the Qur’an: Tawāṣaw bil-ḥaqq and ṣabr (enjoining one another to truth and patience)
The concept of Tawāṣā in the Qur’an refers to mutual exhortation among Muslims; an exhortation in which everyone must encourage one another to adhere to al-Ḥaqq—a specific and definite truth. This exhortation has no exceptions, and all individuals, regardless of their status or rank, are obliged both to advise others to uphold the truth and to accept such advice from others. Otherwise, the individual is on the path of khasrān (loss).
On the other hand, exhortation to ṣabr (defined and specific patience) is one of the fundamental pillars of success and salvation. These two exhortations—mutual enjoining of truth and patience—together hold special importance in the growth and development of the believing individual. Surah Al-‘Asr also emphasizes that the absence of such exhortations and their practice equates to khasrān (loss).
The Concept of Tawāṣā in the Qur’anic Discourse
The word “Tawāṣā” in Arabic is derived from the form tafā‘ul and the root “waṣā,” meaning mutual exhortation. In the Qur’an, especially in Surah Al-‘Asr, this term refers to a collective and reciprocal duty among believers; each individual is both obligated to advise others and to accept advice from them. This two-way interaction is not only a sign of humility and faith but also establishes the educational foundation of the Islamic community based on mutual exhortation and receptiveness.
Enjoining Truth: An Obligation for All Believers
- “Tawasaw bil-Haqq”: An Unconditional Obligation for All Believers
The phrase “tawasaw bil-haqq” in the Qur’an does not place any limitation or exception on its audience; all believers, regardless of rank or status, are obligated to actively participate in this reciprocal process. Neglecting this responsibility, according to the logical structure of Surah Al-Asr, leads to falling into the realm of “khasran”—a broad and comprehensive loss that causes the soul and spirit to descend toward ruin. - “Al-Haqq”: Reference to a Specific and Recognized Truth
The definite article “al-” in “al-haqq” signifies particularity and specificity; the Qur’an calls believers to enjoin a defined, unified, and non-relative truth. This truth, from the Qur’anic perspective, is knowable, non-diverse, and must be established as the guiding ethical and practical principle in the lives of believers. - Defined Patience (“As-Sabr”): The Axis of Perseverance and Steadfastness in the Path of Truth
The term “as-sabr” appears with the definite article “al-“, indicating a specific and defined kind of patience—not a vague or general endurance. This patience goes beyond mere forbearance in difficulties and is a distinct subject of mutual exhortation. The emphasis on “as-sabr” highlights the necessity of continuous recommendation and encouragement toward this particular form of patience, which sustains adherence to the principles of faith and the path of truth. The presence of “al-” emphasizes its importance and special status that must be continually underscored in believers’ behaviors and interactions. - Enjoining Truth and Patience: The Key to Salvation from Loss
Surah Al-Asr presents a logical and organized structure that identifies the fulfillment of four pillars as the only way to escape loss: faith, righteous deeds, enjoining the truth, and enjoining patience. The latter two components, with their social and reciprocal nature, demonstrate that the path to growth and salvation is not merely individual but an interactive and collective process. Every believer is responsible for guiding, strengthening, and supporting their fellow believers’ perseverance, as the journey of faith is a social and communal duty, not just a personal matter.
- Enjoining (Tawasi): A Collective Commitment, Not an Exclusive Privilege
The concept of “tawasi” in the Qur’an, contrary to the common understanding that sees exhortation as a one-way, hierarchical process, emphasizes a reciprocal and egalitarian relationship among believers. This term, derived from the form tafā‘ul (mutual interaction), signifies a continuous interaction where each individual is not only in need of receiving advice and guidance from others but also has the duty to advise and support others. This perspective transforms tawasi into a universal and inclusive commitment that forms the foundation of the faithful community. - Rejecting the Vertical Model in Enjoining the Truth
According to the Qur’anic logic, no individual is exempt from the bilateral responsibility of “enjoining truth and patience.” Neither scholarly rank, social title, nor religious status substitutes for this duty. Scholars, university professors, physicians, or engineers are all subject to error and require receiving counsel and admonition. Conversely, every individual must guide others toward truth and patience to the best of their cognitive ability.
Surah Al-Asr, by employing the verb “tawasi,” dismantles the hierarchical and vertical structure of exhortation and proposes a horizontal, participatory, and reciprocal model instead. Unlike some societal views where enjoining the truth is issued only by scholars or religious leaders, the Qur’an addresses all believers simultaneously as both recipients and propagators of exhortation. This structure creates a dynamic, responsible, and self-critical community in which no one is exempt from receiving exhortation to “al-haqq” and “as-sabr,” and the vitality of the faithful society depends on continuous mutual admonitions at all levels.
- Enjoining the Truth: A Mechanism for Self-Correction in the Believer Community
Enjoining the truth functions as a mechanism of self-regulation and self-correction within the Islamic community. Through these mutual exhortations, deviations are identified and controlled before they lead to decline and collapse. Enjoining the truth is a reminder of the fixed reality and divine standards that are always at risk of being forgotten or distorted. This exhortation is carried out on the basis of love and social responsibility and is free from arrogance or imposition.
- Enjoining “Al-Haqq”: An Invitation to a Specific and Defined Truth
The noble verse from Surah Al-Asr, with the emphatic phrase “Indeed, mankind is in loss” (إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ), warns that human beings are inherently at loss unless they adhere to four fundamental pillars, including “enjoining one another to the truth” (تَواصَوا بالْحَقِّ). The word Al-Haqq, with the definite article Al- (the), indicates a specific and defined truth, not any vague or general truth. Therefore, enjoining Al-Haqq means calling for recognition and commitment to a known truth confirmed by revelation. Identifying and enjoining this truth is a necessary condition to avoid khsran (loss). - Possibility of Interpreting “Al-Haqq” as a Person: A Reflective Exegesis
By reflecting on Qur’anic verses, the question arises: Is Al-Haqq merely a general concept, or can it also refer to a particular person? Since terms like Al-Iman (faith), Al-Islam (submission), and Al-Kufr (disbelief) are sometimes used in the Qur’an as proper nouns referring to specific individuals or groups, could it be possible that Al-Haqq similarly represents an embodied and human truth?
In other words, tawasi bil-haqq might mean calling to follow a person in whom the truth is concretely manifested, much like the term “people of faith” refers to a group with specific characteristics. - “Al-Haqq” and “As-Sabr”: Two Pillars of Salvation from Loss
In Surah Al-Asr, following Al-Haqq, the verse mentions As-Sabr (patience), and both words are prefixed with the definite article Al-, signifying their specificity and definiteness.
This indicates that Al-Haqq is a clear and recognized truth, and As-Sabr refers to a particular kind of patience—one that goes beyond mere endurance of hardship and guarantees persistence and steadfastness on the path of truth. - Enjoining Specific Individuals: “Al-Haqq” and “As-Sabr” as Human Exemplars
A detailed analysis of the verse in Surah Al-Asr allows for a special interpretation: enjoining Al-Haqq and As-Sabr may refer to certain human exemplars rather than purely abstract concepts.
As God commands to “enjoin one another to the truth” and then “enjoin one another to patience,” this could mean mutual exhortation among believers to follow and remain steadfast toward a person or persons embodying these two truths.
In the Qur’an, terms like Al-Iman (faith), Al-Huda (guidance), and Al-Adl (justice) are sometimes used to refer to specific individuals who perfectly represent these concepts. Accordingly, Al-Haqq may point to an Imam or leader whose following is essential for salvation from loss, and As-Sabr may mean perseverance in his leadership, which is the test of believers’ faith.
13. The Importance of Repetition of “Tawāṣaw”: The Key Role of Mutual Exhortation in the Qur’anic Logic of Salvation
The repetition of the verb “tawāṣaw” in the verse, accompanied by two specific and definite objects—“al-ḥaqq” (the truth) and “aṣ-ṣabr” (patience)—indicates the very important and special position of mutual exhortation within the Qur’anic structure of salvation.
The Qur’an does not settle for individual adherence to truth or patience alone; rather, it obliges believers to recommend and remind these two realities to one another. This is a social, living, and ongoing process whereby deliverance from “loss” (khasrān) depends on mutual dialogue, collective care, and continuous emphasis and reminder of truth and patience.
This emphasis shows that salvation is not merely the result of individual practice or self-sufficiency in knowledge, but a collective responsibility that no scientific, social, or religious position can relieve believers from.
14. The Hadith of Imam Ṣādiq (AS): Knowing the “Affairs of Ahl al-Bayt” as a Condition for Salvation from Tribulations
Imam Ṣādiq (peace be upon him) said:
“Whoever does not recognize our affair (Ahl al-Bayt) from the Qur’an, will not avoid tribulations.”
This hadith highlights the importance of recognizing the Ahl al-Bayt as the key to passing through tribulations; the “affair of the Ahl al-Bayt” is a living, ongoing, and meaningful reality within the Qur’an’s text, whose correct understanding is essential for overcoming ideological and social challenges.
Studying the Qur’an without understanding the role of the Ahl al-Bayt results in incomplete comprehension and incapacity to confront tribulations, even if one thinks they understand the Qur’an.
15. Recognizing Tribulation, Understanding the Occultation, and the Necessity of Tawāṣī to the “Truth” in the Era of Awaiting
During the occultation of Imam al-Mahdi (may Allah hasten his reappearance), believers face a deep and historical tribulation that obscures the truth, though its signs remain clear in the Qur’an.
The Qur’an introduces “al-ḥaqq” and obliges tawāṣī (mutual exhortation) to it, warning that abandoning it leads to definite loss.
If a believer recognizes the tribulation and understands the occultation of the Imam but neglects tawāṣī to “al-ḥaqq” and “aṣ-ṣabr,” according to the verse, they will be counted among the losers.
Exhorting to the Imam, following God’s proof, and patiently enduring separation from him is not merely a moral recommendation but a vital, reciprocal, and salvific condition in this era.
16. The Occasion of Revelation of Surah Al-Asr Regarding Imam Ali (AS): The Prophet’s Narration in the Sermon of Ghadir
One of the important narrations for a precise understanding of the blessed Surah Al-Asr is the explicit statement of the Prophet Muhammad (peace be upon him and his family) during the sermon of Ghadir. While reciting this Surah, he said:
“By Allah, it was revealed concerning Ali.”
This prophetic declaration clarifies the occasion of the Surah’s revelation and unveils the key to understanding its pivotal terms, namely “al-Haqq” (the Truth) and “as-Sabr” (the Patience).
The phrase “tawāṣaw bil-ḥaqq” (enjoining one another to the truth) refers to mutual exhortation to the very truth which the Prophet explicitly introduced on the day of Ghadir — a truth represented by the Imamate of Imam Ali (AS).
17. Enjoining the Truth in the Light of Ghadir: The Continuity of the Message of Wilayah in the Life of Believers
If the Truth was named and identified on the day of Ghadir, then “tawāṣaw bil-ḥaqq” means:
Believers must continuously and at all times recommend that truth to one another and remind each other of it.
According to the sermon of Ghadir and the teachings of Surah Al-Asr, enjoining the truth is not merely a conceptual or general matter but a social and theological practice centered on Imamate.
Hence, being Shi’a is not simply an ideological orientation but an active response to the Quran’s call to “tawāṣaw bil-ḥaqq.”
Whoever neglects or rejects this exhortation regarding the truth of Ghadir faces divine threat and “loss” (khasran).
18. Conclusion: Tawasi as the Secret to the Survival of the Truth in the Age of Occultation
The combined injunctions “tawāṣaw bil-ḥaqq wa tawāṣaw biṣ-ṣabr” are not only the key to salvation from loss but also a divine formula for preserving the truth during the age of occultation.
The truth and patience mentioned are precisely what were introduced at Ghadir and are essential during the period of awaiting (Intizar).
Accordingly, not only recognizing the Wilayah but also continually calling to it is a duty every believer must internalize and actualize within society.
19. From Individual Patience to Collective Perseverance: Linking Two Surahs in Outlining the Path of Salvation
The Holy Quran, through various verses, maps the path of salvation and success for believers. Two key Surahs in this path are Al-Imran and Al-Asr, which together convey a unified but multi-layered message.
This message is an invitation to patience, steadfastness, and mutual exhortation on the path of truth.
- The Qur’anic Triad in Surah Al-Imran: “Be patient, persevere, and remain steadfast”
In verse 200 of Surah Al-Imran, it is stated:
O you who have believed, persevere and endure and remain stationed and fear Allah that you may succeed.
This verse introduces four key commands for attaining success:
- Asbiru: personal patience,
- Sabiru: mutual exhortation to patience and to the truth,
- Rabitu: continuous guarding of the borders and strongholds of belief,
- Taqwa: constant vigilance against slip-ups.
These four principles, especially “Sabiru” and “Rabitu,” cannot be understood merely on a superficial level but have a deep connection with the concept of “Tawāṣī” in Surah Al-Asr.
- Re-examining the Meaning of Sabiru in Light of Surah Al-Asr
Surah Al-Asr states that the only way to avoid loss is faith, righteous deeds, mutual exhortation to truth, and mutual exhortation to patience. From this perspective, “Sabiru” in Surah Al-Imran and “Tawāṣaw biṣ-ṣabr” in Surah Al-Asr illuminate each other. The patience mentioned in both verses is specific and definite, not merely any ordinary endurance or perseverance.
The Qur’an, by using the definite article “al-” in the phrase
“wa tawāṣaw biṣ-ṣabr”
refers us to a particular and recognized patience; a patience with a defined characteristic and framework that goes beyond a vague general moral virtue.
- Patience and Truth in the Shadow of Ghadir: Exhortation to the Imam, Not an Abstract Concept
On the day of Ghadir, the Prophet Muhammad (peace be upon him) explicitly affirmed the right of Amir al-Mu’minin (peace be upon him) and commanded:
“Let the one who is present inform the one who is absent, and the parent inform the child until the Day of Resurrection.”
This command is essentially the call to “exhort one another to the truth” and “exhort one another to patience.” The truth that was made clear that day is the same “truth” mentioned in Surah Al-Asr; and the patience recommended means steadfastness and perseverance in the covenant of Wilaya until the Day of Judgment. Therefore, exhorting to these two principles is not only a religious obligation but also a guarantee for salvation from loss during the period of occultation.
- Mutual Perseverance and Exhortation: Two Faces of One Reality
In verse 200 of Surah Al-Imran, the word “Sabiru” is used meaning “Mutual Perseverance (Musabara).” This word carries a special connotation because it belongs to the category of “dual action verbs” in Arabic, indicating a reciprocal action, similar to the verb “Tawāṣaw” in Surah Al-Asr.
In this structure, not only are you called to patience, but you are also obliged to call others to patience; not only do you receive exhortation, but you yourself become an exhorter. This is a living and dynamic relationship; a mutual and bilateral commitment on the path of faith and perseverance.
However, the important point is that such mutual perseverance — that is, mutual exhortation to patience — only makes sense when a truth has already been clarified; that is, when “al-Haqq” (the Truth) is known and the precise concept of “as-Sabr” (patience) is understood.
Al-Haqq: A definite truth that was revealed at Ghadir.
As-Sabr: A great reality like al-Haqq, explained at Ghadir.
Thus, mutual perseverance only has meaning when it is accompanied by exhortation to that same “truth” and “patience.”
- The Role of “Rabitū”: Guarding the Boundaries of Truth in the Era of Occultation
In addition to patience and mutual perseverance, the Qur’an commands:
Rabitū; meaning be guardians, always ready and continuously connected. But this guarding is not merely military; it includes protecting the boundaries of faith, Imamate, Wilaya, and expectation.
In the era of occultation, this command gains special importance and meaning:
Rabitū means continuous connection with the Wilaya of Imam al-Mahdi, maintaining spiritual and practical contact with the Imam and the stream of truth, and steadfastness against all deviations and seditions.
- Rabitū; A Command for Connecting Hearts
In verse 200 of Surah Al-Imran, after urging patience and mutual perseverance, God says:
“Wa Rabitū”
This word is derived from “Rabt,” meaning to bind, connect, and tie together. Its apparent simplicity carries a deep meaning in social and faith contexts; a concept the Qur’an particularly uses regarding faith and the connection of hearts to the truth. - Rabt; The Bonding of Hearts in Moments of Trial
In Surah Al-Qasas, the story of the birth of Prophet Moses (peace be upon him) is a clear example of the precise meaning of “Rabt” (bonding). Allah says:
“And the heart of Moses’ mother became empty (of hope), and she was about to disclose it, had We not bound (rabatna) her heart so that she would be of the believers.” (Al-Qasas: 10)
The heart of Moses’ mother was on the verge of breaking; the fear of her child being killed by Pharaoh’s executioners had emptied her heart. The verse indicates she was close to revealing the secret if Allah had not “bound” her heart.
The phrase “رَبَطْنَا عَلَىٰ قَلْبِهَا” is the same verb as used in the command “Rabitū.” This bonding of the heart is not merely psychological calmness but a deep connection to faith. The result of this connection, as the verse states, is “that she would be among the believers,” meaning that this heart connection is essential for true faith.
- Heart Bonding: A Prelude to Faith in the Era of Occultation
Considering the precise meaning of “Rabitū,” this command in Surah Al-Imran can be understood as an invitation to an inner connection of hearts with the truth; a bond that must be maintained even in the darkness of trials, fear, and uncertainty.
Just as the heart of Moses’ mother was saved from breaking by divine grace and remained connected to the truth, in the era of occultation, the believer’s heart must continuously stay connected and alive with the truth of Imamate—that is, the absent Imam (peace be upon him).
This “bonding” is not mere knowledge; it is a heartfelt commitment, spiritual attachment, and constant readiness to accompany God’s proof. - Rabitū: The Mechanism of the Believer’s Society Against Division and Disconnection
The command “Rabitū” is not merely an ethical or individual recommendation; rather, it is a blueprint for the structure of the believing community. A community that, through the bonding of hearts and continuous connection among believers, resists division, isolation, despair, and severance.
Rabitū means a network of hearts that safeguard the truth and do not allow trials to separate them from one another or from their Imam.
- From Heart Bonding to Enjoining the Truth: The Triad of Salvation
By combining the key concepts from three Quranic chapters (Qasas, Al-Imran, and Al-Asr), three vital commands for deliverance from loss can be formulated as follows:
| Quranic Command | Location | Meaning | Result |
|---|---|---|---|
| Tawasaw bil-Haqq | Surah Al-Asr | Mutual enjoining of a specific truth | Salvation from loss |
| Tawasaw bis-Sabr | Surah Al-Asr | Calling to defined patience on the path of that truth | Perseverance on the path of truth |
| Rabitu | Surah Al-Imran | Connecting hearts to the truth and to each other | Collective success and victory |
- Analytical Summary: Heart Bonding, the Guarantee of Faith’s Survival
In the Quranic logic, if the human heart is not bonded to the truth, it collapses in moments of trial. This bond only gains meaning through a specific truth: the very “al-Haqq” introduced at Ghadir.
The believer’s heart, as long as it remains connected to this truth and to the hearts of other believers, will remain on the path of faith, and the community will move toward success and deliverance from loss.
But if this connection breaks—whether due to individual negligence or collective dispersion—then the warning of Surah Al-Asr is realized: falling into loss.
- Heart Bonding in the Story of the People of the Cave; a Connection on the Path of Faith
One of the clearest examples of heart bonding in the Quran is the story of the People of the Cave. Allah says in Surah Al-Kahf:
“We relate to you their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance. *And We bound [or strengthened] their hearts when they stood up and said, ‘Our Lord is the Lord of the heavens and the earth…’” (Al-Kahf, 13–14)
In these verses, a group of young people is mentioned who, through faith in their Lord, stood against deviation and oppression.
What gave them the strength to stand and persevere was:
“Wa rabatna ‘ala qulubihim” (And We bound their hearts).
Here again, the same root word “rabit” is used; the same verb previously seen in Qasas and Al-Imran.
- Heart Bonding: The Necessity of Steadfastness in Faith
Whether in the story of Moses’ mother (Qasas: 10) or in the story of the People of the Cave (Kahf: 14), whenever a person faces a severe test or great trial, what preserves them is heart bonding—
not merely psychological calm, but divine stabilization of faith amid the storm of events.
This bonding means connecting the heart to a truth that, even in the midst of fear, pressure, or isolation, protects the believer from doubt and collapse.
Therefore, when Allah commands in Surah Al-Imran: “Rabitu,” He is in fact prescribing this inner and faith-strengthening bond for all believers;
a bond that ensures collective steadfastness and serves as the ultimate stronghold in days of occultation and trial.
Sorry about that! Here’s the faithful English translation of your last teu remain firm in faith.
They, in turn, must strengthen your heart on the path of truth.
This two-way duty, alongside individual patience (ṣabru) and collective perseverance (ṣābirū), forms a complete structure for the protection of faith.
Faith is not preserved merely by personal knowledge; rather, the believer needs to be part of a living, active, and connected network of believers, a network where hearts are linked and each person is the guardian of the faith of another.
- Rābiṭū: A Mutual Duty to Strengthen Hearts in Faith
In light of the precise meaning of “rabṭ,” the command “rābiṭū” can be understood as a mutual responsibility among believers:
You must ensure that the hearts of those around you remain firm in faith.
They, in turn, must strengthen your heart on the path of truth.
This two-way duty, alongside individual patience (ṣabru) and collective perseverance (ṣābirū), forms a complete structure for the protection of faith.
Faith is not preserved merely by personal knowledge; rather, the believer needs to be part of a living, active, and connected network of believers, a network where hearts are linked and each person is the guardian of the faith of another.
- Rabṭ al-Qulūb and Mutual Advice to Patience: A Response to the Enemies of Truth
The Holy Quran, by repeating commands such as “patience,” “mutual exhortation,” and “heart connection,” clearly draws our attention to a great reality:
There is a vital truth.
And serious enemies seek to extinguish faith in that truth.
They cannot eliminate the “truth” itself, but they try to remove faith in it from the hearts of believers.
In such circumstances, the way to salvation is not withdrawal and isolation, but patience, mutual exhortation, and heart connection— a rabṭ that keeps faith alive amid the storms of events.
And this truth is exactly what was made clear at the event of Ghadir, where the Prophet Muhammad (peace be upon him) said:
“By God, the Surah Al-Asr was revealed regarding Ali (peace be upon him). ‘By the time, indeed mankind is in loss…’ until the end of the surah.”
(Ghadir Sermon)
Thus, faith in Amir al-Mu’minin (peace be upon him) and his guardianship is the very “truth” that must be defended against its enemies through patience, exhortation to patience, and heart connection; otherwise, the outcome is the loss warned about in Surah Al-Asr.
- Tie the hearts to the Guardian of God
The command “rābiṭū” is not merely an invitation to social connection or superficial solidarity among believers, but an expression of a deep heart connection centered on truth, patience, and faith.
Within this framework, believers are tasked to:
- Tie their own hearts and those of others to the Imam of truth;
- Be patient and steadfast before divine guardianship;
- And remain helpers and advisors to one another in preserving this heart connection.
This duty gains greater meaning and necessity especially in the era of occultation, an era full of trials and where truth is exposed to distortion.
In such times, the only way to salvation and success is the formation of a network of believers whose hearts are linked together in the path of faith and who strengthen each other in preserving it.
- Murābaṭah; a new concept in the Quranic faith system
In verse 200 of Surah Al-Imran, God has outlined a multi-layered system for endurance in faith:
“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.”
In this verse, there are four successive commands:
- Ṣbirū: individual patience;
- Ṣābirū: mutual perseverance and being receptive to a determined patience;
- Rābiṭū: murābaṭah and guarding the heart, not merely military;
- Ittaqū Allāh: God-consciousness overseeing all these levels.
An important point in the word “ṣābirū” is that it is in the form of mutual action (mufā‘alah), meaning both exhorting to patience and accepting exhortation to patience. But not just any patience, rather a specific patience introduced and known in the Quran as “al-ṣabr.”
The same expression appears in Surah Al-‘Asr:
“tawāṣaw biṣ-ṣabr”
Meaning a recognized, definite, and salvific patience.
“Waiting for relief (or deliverance) is the best deed of my community.”
37. Patience and Truth; Living and Ever-Present Concepts
In the Qur’anic framework, concepts such as “the Truth” (al-ḥaqq) and “patience” (al-ṣabr) do not have a general and boundless semantic load; rather, they:
- Refer to a specific, living, and ever-present reality;
- Must have manifestations that throughout history serve as criteria for guidance;
- Are introduced in the verses of the Qur’an or in the sayings of the Prophet (peace be upon him);
- And are subjects of continual and eternal advice for all people.
The Prophet Muhammad (peace be upon him), explicitly stated in the Khutbah of Ghadir:
“By God, the Surah Al-‘Asr was revealed about Ali (peace be upon him).”
“And indeed, regarding Ali, by God, it was revealed…”
Accordingly, “the Truth” and “patience” in the verse of Al-‘Asr point to a specific person: Imam Ali (peace be upon him), who was introduced on the day of Ghadir as the Imam and guardian of the believers, and to whom allegiance was pledged.
Therefore, “Murābaṭah” in its Qur’anic meaning is:
Defending faith by linking hearts to the Imam of Truth and being patient in his guardianship.
3. Murābaṭah; a heart connection to preserve faith
The word “rābiṭū” (رابطوا) comes from the root “r-b-ṭ” (ر-ب-ط). The Qur’an uses a special application of this root in several verses:
a) Surah Al-Kahf – “We bound their hearts”:
“And We bound (strengthened) their hearts when they stood up and said, ‘Our Lord is the Lord of the heavens and the earth…’” (Al-Kahf: 14)
In this verse, God strengthened the hearts of the Companions of the Cave when they stood up to declare monotheism. This point is indicated by “when” (إذ) in the continuation of the verse. Thus, the binding of hearts took place within the context of a monotheistic uprising.
b) Surah Al-Anfal – Stabilizing hearts:
“…that He might strengthen your hearts thereby and make firm your steps.” (Al-Anfal: 11)
In this verse, the binding of hearts is associated with firmness on the battlefield and perseverance in faith.
4. Murābaṭah, a heart-social duty
By summarizing the above verses, it becomes clear that:
- “Rābiṭū” means to create assurance and stability of faith in each other’s hearts.
- Murābaṭah is a mutual duty to strengthen faith against trials and tribulations.
- Murābaṭah involves creating heartfelt assurance for oneself and others in the realm of faith.
- Murābaṭah is a precise Qur’anic concept that is linked with patience and mutual enjoining to the truth.
5. Salvation limited to a specific group
In a world where every falsehood claims to be the truth, only one group will be saved; as stated in Surah Al-Asr:
“Except those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.”
And Surah Al-Imran also introduces them as follows:
“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.”
Thus, salvation depends solely on faith combined with patience, steadfastness, and murābaṭah.
Conclusion:
Murābaṭah is not a political or military matter, but a new faith-based mission.
It is a duty aimed at protecting hearts from collapse, centered on a specific truth—namely, al-Haqq (the Truth) and as-Sabr (patience)—as introduced in the Qur’an and Sunnah.
This binding is the very connection that calmed the heart of Moses’ mother and preserved the Companions of the Cave during tribulation.
Jews and the Truth That Must Be Guarded in Murābaṭah
“Murābaṭah”: A Shield Against the Weakening of Faith
One important aspect of “murābaṭah” in the Qur’an is the focus on a specific truth that the enemies of faith—especially the Jews and their ideological followers—have devoted all their efforts to destroying.
In verse 72 of Surah Al-Imran, an explicit conspiracy from the People of the Book is revealed:
“And a faction of the People of the Book said, ‘Believe in that which was revealed to those who believe at the beginning of the day, and disbelieve at its end, perhaps they will return [i.e., revert].’”
In this verse, a group among the People of the Book (according to the context, referring to the Jews) instructs to outwardly profess faith during the day but disbelieve by its end, aiming to cause doubt in the hearts of the believers so that they might turn away from their faith.
Weakening the Hearts of Believers: The Underlying Goal
This act is fully intentional: to create doubt, instability, and weakening in the hearts of the faithful. This is precisely what verse 200 of the same Surah prescribes as the way to neutralize:
“O you who have believed, persevere and endure and remain stationed…”
In other words, at the end of the Surah, God issues a command which is clearly a direct response to that very conspiracy:
Against the tactics of faith destruction, patience (muṣābara) and murābaṭah are necessary.
The Connection of Hearts at the Center of Sedition
If verse 72 is considered alongside other verses such as:
Al-Imran 3:100 — “They will turn you back after your faith to disbelief…”
and also the verses about “tying upon the hearts” (رَبَطَ عَلَى الْقُلُوبِ) in Surahs Al-Kahf and Al-Anfal,
it becomes clear that the enemy seeks to sever this heart-connection and weaken the believers’ faith at the heart level.
Intensification of Sedition During the Occultation
An even more important point is that these seditions have existed not only during the Prophet’s (PBUH) lifetime and the revelation of the Qur’an, but they intensify during the occultation of the Infallible Imam (AS).
- The lack of direct access to the Imam and divine proof leaves the believers like orphans amid the turbulence of trials and doubts.
- It is during this era that murābaṭah and the connection of hearts gain doubled significance.
- The enemies of the truth, appearing under various identities including historical Jews, Judaized individuals, and even deceived Muslims, seek to weaken the heartfelt certainty of the faithful toward the axis of truth.
Conclusion:
In the Qur’anic system, murābaṭah is not merely a social or military act, but a heartfelt, cultural, doctrinal, and strategic movement against the networked conspiracies of the enemies of faith.
And since these conspiracies aim to cut the very root of the faith in the heart, God has prescribed patience, steadfast endurance (muṣābara), and murābaṭah as the means of salvation in this tumultuous age.
The connection of the hearts of the faithful to the axis of truth is the very truth that the enemy, from beginning to end, has sought and continues to seek to sever.
No Place for Hesitation
“Rābiṭū” — The Charter of Awaiting the Last Guardian of God
In the noble verse 200 of Surah Al-Imran, Almighty God issues three successive commands, outlining a roadmap for the believers:
“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.”
This verse is the secret to stability and vigilance during times of tribulation.
Especially the third command, “rābiṭū”, carries a decisive message:
You have a strong heart, and you must also provide the means of strength for others’ hearts.
In a world full of anxiety and instability, murābaṭah means creating reassurance. A believer not only refuses to falter themselves but also becomes a fortress of certainty for others.
Murābaṭah, the Way of Awaiting the Promised Mahdi (may Allah hasten his reappearance)
The historic and unparalleled sermon of the Prophet Muhammad (PBUH), delivered at Ghadir Khumm, clearly and warningly announces the advent of the last Proof of God:
“O people! The light from Allah, Mighty and Majestic, is in me, then it is transferred to Ali, then to his descendants until the Qa’im, the Mahdi…”
In this passage of the sermon, key points are presented:
- The continuity of divine light in Ali (AS) and his offspring until the Qa’im of the family of Muhammad (may Allah hasten his reappearance);
- A light that cannot be severed, because God’s Proof never leaves the earth vacant;
- The Qa’im (may Allah hasten his reappearance) is the only figure in history who will reclaim all divine rights and those of the believers;
- A severe warning against apostasy and turning away from the path of truth after the Prophet’s passing — a threat that only patience (ṣabr), steadfast endurance (muṣābara), and murābaṭah can resist;
- The description of the Commander of the Faithful (AS) in the Qur’an with two key attributes: patience and gratitude;
- And accordingly, the divine successors (awṣiyā’) also carry these very attributes.
Marabitah; the Qur’anic charter of waiting
In the era of occultation, believers are like orphans whose hands are cut off from the guiding father;
therefore, God issues a strategic command:
“Be patient, persevere, and stand firm.”
This command is the charter of the life of the waiters:
Be patient: maintain yourself in hardships;
Persevere: be patient regarding “truth” and “patience” and invite others to patience;
Stand firm: occupy the posts of guarding faith and strengthen the hearts of others in faith as well.
Conclusion
In a world where faith is the primary target of turmoil and instability easily penetrates hearts, the only remedy is marabitah.
Marabitah is not an individual advice but a social obligation in the domain of faith;
and whoever stands firm in the post of “marabitah” during occultation will truly achieve salvation and success in that time and will not be among those who lose their faith in the trials of the end times and the era of occultation.
- Thirstily Pass Through; Trial at the River and the Continuation of Marabitah
One of the most important manifestations of the divine tradition in the Qur’anic educational system is that faith has never been separate from trial and hardship. This truth is vividly illustrated in Surah Al-Baqarah through the story of Talut and Jalut. After years of oppression and usurpation of their land by Jalut, the Children of Israel asked their prophet to appoint a divinely chosen leader so they could rise up in jihad to reclaim their right. This request seemingly reflects religious zeal and a desire for faith, but the Qur’an shows that between claim and action lies a precise trial.
God appointed Talut as the leader of that divine movement. The army was formed; the forces resolved. But just before reaching the battlefield, the divine command was issued:
“Indeed, Allah is testing you with a river. Whoever drinks from it is not of me, and whoever does not taste it is indeed of me.” (Al-Baqarah: 249)
The river stood in the way at the very moment the soldiers were thirsty. The test was both simple and complex: drink or endure; but every choice had a price.
Here is the very point where the layers of “marabitah” and “musabarah” gain meaning. This river is nothing but the tangible manifestation of the moment when you must overcome yourself, your desires, your fatigue, and your sufferings, and remain among the faithful. This is no longer about slogans; it is about continuity in servitude, not in ideal conditions, but in the most difficult circumstances.
This tradition remains steadfast today.
On the path of a believer’s family, rivers abound—sometimes in the form of daily fatigue, sometimes economic pressure, sometimes impatience, sometimes lack of time. But the question is:
Should teaching the Qur’an to a child, or personal Qur’anic study, be sidelined under these circumstances?
Perhaps at the end of a hard workday, amidst the burden of debts, the rush of thoughts and pressures, the temptation arises: “I can’t do this anymore… let’s put the Qur’an aside for now…”
But here is the very river.
The exact point where you must pass through thirsty.
Where God watches to see if you seek faith only in comfort or remain loyal in hardship as well.
A child who tonight learns “Bismillah” with your tired voice is growing among the rocks.
A family that, despite livelihood struggles, does not extinguish the light of the Qur’an is the “small group” God promised victory to:
“How many a small company has overcome a large company by permission of Allah.” (Al-Baqarah: 249)
Thus, the path of marabitah and musabarah is not realized only on the battlefield; sometimes the main arena is a simple home, with a modest table, where the
decision is made not to abandon the Qur’an. This continuity in loyalty is the true stronghold of “ribat.”
- Marabitah in the Era of Occultation: Strengthening Hearts, the Frontline of Faith
From the Qur’anic perspective, the duty of the Awaiters is not limited to mere claim or emotional longing; rather, they are charged with “marabitah.” The final verse of Surah Al-Imran, containing four key commands, ends with a distinct order:
“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.” (Al-Imran: 200)
The believer must diligently stabilize both their own heart and the hearts of those around them on the path of faith in the Hidden Imam (may Allah hasten his reappearance).
In other words, at a time when direct access to the Imam is impossible, our mission is to keep each other’s hearts connected to the Imam, preventing the chain of knowledge and love from breaking. This meaning is clearly expressed in the luminous narration of Imam Ja’far al-Sadiq (peace be upon him). He describes the Shi’a scholars as marabitin who guard the hearts of believers against the infiltration of ideological enemies.
“Ja’far ibn Muhammad (peace be upon him) said: ‘The scholars of our Shi’a are marabitin on the frontier—that which borders Iblis and his demons. They prevent them from attacking the weak among our Shi’a and from Iblis and his followers, the Nasibis, gaining dominance over them.
Know that whoever stands ready for this from our Shi’a is superior to one who has fought the Romans, Turks, and Khazars a thousand thousand times, because he defends the religion of those who love us, while that warrior defends only their bodies.’”
The scholars of our Shi’a are the guardians on the frontline facing Iblis and his devils; they do not allow enemies to approach the weak among our Shi’a nor permit Iblis and his Nasibi followers to overpower them. Whoever prepares themselves for this duty is greater than one who fights a million battles against external enemies, as their defense is for the faith of our lovers, while the warrior defends only their bodies.
Our Shi‘a are marabitin; if they did not exist, the demons of jinn and mankind would seize the weaker hearts of the Shi‘a.
In this narration, the defensive borders of the Islamic nation are transferred to the hearts. The frontier of belief is exactly where Iblis and the Nasibis strive to shake it. The believer’s role on this front is not only to steadfastly hold onto their own faith but also to strengthen and fortify the heart of their religious brother who may be exposed to doubt, enemy propaganda, or media assaults.
In this light, even simple friendly gatherings of believers, assemblies in which the remembrance of Imam Mahdi is revived, circles where religious concepts are discussed and questions answered—all become manifestations of heart connection and marabitah.
Whenever a father or mother, amid the hardships of life, resolutely decides to strengthen their child’s faith, to plant the name and memory of the Imam within their heart, and to answer their doubts with love and logic, they are truly protecting a heart against the devils.
Thus, Imam Ja‘far al-Sadiq (peace be upon him) said: Whoever enters this field and saves the heart of a Shi‘a from deviation and weakness is superior to a thousand warriors who die fighting infidels on the battlefield.
In this statement, the value of cultural and spiritual jihad in the era of occultation is considered equal to or even above military jihad, because the “heart of the believer,” in the view of the Qur’an and the Ahl al-Bayt, is the center of faith and the place of connection with Imam Mahdi; every step taken to preserve and strengthen this connection is a clear example of marabitah.
Therefore, in our time, marabitah takes on a renewed form:
A small religious meeting in a home,
A friendly discussion during commutes,
Holding a mid-Shaban celebration with family,
Inviting a friend to an Ahl al-Bayt gathering,
Calmly answering a faith-related doubt,
Even a simple conversation to strengthen a believer’s heart.
All of these, in the system of awaiting, become the fortresses of marabitah.
And here the final verse of Surah Al-Imran is not merely a pedagogical recommendation but the roadmap for the Awaiters: patience, endurance, marabitah, and piety. If these four principles are observed, the divine promise will be fulfilled:
“that you may be successful.”
- Marabeṭah in the Field of Education: The Duty of Elites, Teachers, and Parents in the Era of Occultation
If marabeṭah means guarding the faith of hearts and strengthening the inner being of believers, then undoubtedly the first strongholds of this struggle are our homes, classrooms, educational circles, and media spaces. Those who are in these positions carry a double responsibility: they are tasked with being a secure refuge for the faith of generations amid the turmoil caused by the devils of jinn and humans.
Parents at home are the vanguards of this front line. A mother who, despite all daily fatigue, keeps the memory of the Ahl al-Bayt alive in the household environment, or a father who, amidst livelihood concerns, spends time with his children to talk about Imam al-Zaman, is beyond mere upbringing; he is engaged in the jihad of marabeṭah. He guards the heart of his child so that in times of doubt, the roots of faith do not wither.
Religious teachers and mentors form the second ring of this responsibility. They face a generation daily that is exposed to relentless media, doubts, and negative propaganda. If a teacher, with gentleness, logic, love, and attention to the intellectual needs of adolescents and youth, takes steps toward their spiritual education, he is also a “marabeṭ”—a guardian of the boundaries of young hearts against the Nasibis who, under the guise of humor, entertainment, or intellectualism, target faith.
The Elites of Society:
The third field of this jihad rests on their shoulders. Today, our youth face thousands of challenging contents and numerous doubts, requiring logical, precise, and profound answers. Every student of knowledge who spends time, studies authentic sources, writes reasoned and documented responses, and publishes them in various formats (text, speeches, podcasts, etc.) is, in fact, building a new stronghold for marabeṭah. He is a comrade of a warrior fighting on the battlefield against Iblis and Nasibis, armed with pen and speech.
This scientific and intellectual work may seem simple and routine, but in reality, it protects hearts and beliefs. Without these efforts, many young people would drown in the sea of doubt and confusion. Therefore, the elites of society must always be vigilant and consider marabeṭah their serious duty; for this marabeṭah is the main pillar of the strength of our faith community.
- Marabeṭah and Social Duty: The Role of All People in Preserving Public Faith
Marabeṭah is not limited to home, school, or seminary; rather, all of us, in any social, cultural, or political position, have the duty to preserve this heartfelt and spiritual bond. If every individual can maintain marabeṭah in their speech and behavior, in daily conversations, in supporting the oppressed, and in clarifying the truths of religion and the time, a vast wave of lasting faith will arise in society.
This universal marabeṭah is a bridge between the individual and society, between the era of occultation and the emergence. In other words, the stronger this connection, the more real and active the expectation, and the faster the hope for the appearance will be.
