Living Faithfully: A Brief Reflection on the Qur’anic Concept of Waiting (2)
Author: Hamed Sarem
Abstract:
This article offers an analytical and thematic examination of several key concepts in the Noble Qur’an, including “patience” (ṣabr), “enjoining one another to truth” (tawāṣī bi’l-ḥaqq), “mutual perseverance” (muṣābarah), and “maintain bonds” (rābiṭū). It explores their role in sustaining and strengthening faith and walāyah, particularly in the context of the event of Ghadir and the period of the Occultation of the Ahl al-Bayt (peace be upon them). A case study is conducted on selected verses from the surahs Āl ʿImrān, al-ʿAṣr, al-Qaṣaṣ, and al-Kahf, in which these concepts directly or implicitly refer to spiritual and social relationships. The findings of the research show that:
“Patience” in the Qur’an does not merely mean enduring hardships; rather, it is defined as a foundation for spiritual and doctrinal steadfastness. “Enjoining one another to truth” and “enjoining one another to patience” serve as calls to recall and emphasize religious virtues and principles, thereby providing the grounds for the continuity of the path of walāyah. “Mutual perseverance” means mutual cooperation and support in patience and resistance, and is presented as a key element in consolidating the solidarity of believers. “Maintain bonds” denotes the connection and linking of hearts, which brings about collective cohesion and empathy and constitutes a firm barrier against the infiltration of the enemies of walāyah.
Based on the analyses conducted, these four concepts together provide a coherent and effective framework for preserving and sustaining walāyah amid the complex conditions of the Occultation. The article ultimately emphasizes that strengthening these spiritual and social bonds, in addition to their individual dimension, is a strategic necessity for the Shiʿi community in confronting the challenges of the age of Occultation.
Keywords: walāyah, Occultation, patience, enjoining one another to truth, mutual perseverance, maintain bonds, doctrinal unity, collective steadfastness, Qur’anic teachings, Shiʿi community, dynamism of walāyah, age of Occultation.
Introduction:
Expectation is one of the key and foundational concepts in Islamic culture, acquiring a deeper and distinct meaning especially during the Occultation of the Imam of the Age (peace be upon him). In this period, when the outward presence of the infallible Imam is beyond believers’ reach, the fundamental question is: what are our religious duties, and how can we follow the proper path of servitude and fidelity to the Imam? If, in the event of Ashura, supporting Imam Husayn (peace be upon him) was a clear duty for everyone, now, in the period of Occultation, understanding and fulfilling religious duties requires reflection, insight, and a precise return to the Qur’an and Sunnah.
With a fresh and analytical approach, this article examines the concept of expectation from the perspective of the Noble Qur’an and seeks to show that expectation does not merely mean waiting; rather, it is an active, conscious, and collective strategy for confronting trials and preserving faith. The closing verses of Surah Al ‘Imran and the blessed Surah Al-‘Asr, as two prominent examples, provide a Qur’anic framework for understanding believers’ duties during the Occultation—duties founded on patience, mutual steadfastness, vigilance, and exhortation to truth and patience, and presented as the primary condition for success and salvation.
The purpose of this study is to closely reread these verses and derive believers’ duties during the Occultation on the basis of Qur’anic concepts. Along this path, it will be shown that patience and expectation do not find meaning merely at the individual level; rather, their realization in a collective framework, together with piety and social responsibility, can guide the community of faith toward true salvation.
Mutual Exhortation in the Qur’an: “Tawāṣaw bil-ḥaqq wa tawāṣaw biṣ-ṣabr”
The concept of “tawāṣaw” in the Qur’an refers to mutual exhortation among Muslims—an exhortation through which everyone must urge one another to remain committed to “al-ḥaqq,” namely, a definite and specific truth. This exhortation admits no exception: all individuals, regardless of their rank or position, are obliged both to exhort others to the truth and to accept exhortation from others. Otherwise, one is set upon the path of “loss.”
On the other hand, exhortation to “al-ṣabr” (a definite and specific patience) is one of the principal pillars of success and salvation. These two exhortations—mutual exhortation to truth and patience—together hold particular importance for the growth and perfection of the believing individual. Surah Al-‘Asr likewise emphasizes that the absence of such exhortations and of acting upon them is tantamount to loss.
1. The Concept of Tawāṣaw in Qur’anic Discourse
The term “tawāṣaw” (تواصوا) in Arabic derives from Form VI (tafāʿul) and the root “waṣiyy” (وصی), meaning mutual counsel. In the Qur’an—especially in Sūrat al-ʿAṣr—this term refers to a collective, reciprocal duty among believers: every person is obliged both to advise others and to be receptive to their advice. This two-way interaction is not only a sign of faithful humility and modesty, but also establishes the educational foundation of Islamic society upon both “offering counsel” and “being counsel-receptive.”
2. Mutual Counsel to Truth: An Obligation for All Believers
The Qur’anic phrase “tawāṣaw bi-l-ḥaqq” (تواصوا بالحق) sets no restriction or exception for its addressees. That is, all believers—regardless of rank or position—are required to participate actively in this reciprocal process. Neglecting this responsibility, according to the logical structure of Sūrat al-ʿAṣr, amounts to entering the sphere of “loss” (khusrān)—a vast and comprehensive loss that sets the human spirit and soul upon a path of decline.
3. “al-Ḥaqq” (الحق): Reference to a Definite and Recognized Truth
The presence of the definite article “al-” in “al-ḥaqq” (الحق) signifies definiteness and exclusivity. In other words, the Qur’an calls believers to counsel one another toward a specific, singular, and non-relative truth. From the Qur’anic perspective, this truth is identifiable and non-plural, and it must operate in believers’ lives as the guiding axis of ethical and practical conduct.
4. Definite Patience: The Axis of Perseverance and Steadfastness on the Path of Truth
The word “al-ṣabr” (الصبر) appears in the verse with the definite article “al-,” indicating a particular and definite kind of patience, rather than general and ambiguous patience. This patience goes beyond mere endurance in the face of difficulties and is treated as a special subject of mutual counsel. The emphasis on “al-ṣabr” means that continual exhortation and counsel toward this kind of patience are necessary, providing the basis for continuity and adherence to the principles of faith and the path of truth. The presence of “al-” with the word patience indicates the importance and special character of this patience, which must be continually emphasized in believers’ conduct and interactions.
5. Mutual Enjoining of Truth and Patience: The Key to Salvation from Loss
Surah al-‘Asr has a logical and well-organized structure, presenting the fulfillment of four pillars as the only path to salvation from loss: faith, righteous action, mutual enjoining of truth, and mutual enjoining of patience. The latter two components, through their social and reciprocal nature, demonstrate that the path of growth and success is not merely individual but an interactive and collective process. Every believer is responsible for guiding, strengthening, and sustaining the steadfastness of fellow believers, because the life of faith is a social and universal duty, not merely a personal matter.
6. Mutual Enjoining: A Collective Commitment, Not an Exclusive Privilege
Contrary to the common understanding that regards counsel as a one-way and hierarchical process, the Qur’anic concept of «تَواصَوا» emphasizes a reciprocal and equal relationship among believers. Expressed in Form VI (bāb al-tafā‘ul), this word denotes continuous interaction: each person not only needs to receive counsel and guidance from others, but is also obliged to advise and support others. This perspective turns mutual enjoining into a universal and inclusive commitment that fortifies the foundation of the believing community.
7. Refuting the Vertical Model of Enjoining Truth
In the logic of the Qur’an, no one is exempt from the reciprocal responsibility of «mutual enjoining of truth and patience». Neither scholarly rank, social title, nor religious position can replace this duty. A great scholar, university professor, physician, or engineer may all fall into error and require counsel and reminder. Conversely, every person is obliged, to the extent of his or her intellectual capacity, to guide others toward truth and patience.
By employing the verb «تَواصَوا», Surah al-‘Asr dismantles the hierarchical and vertical structure of counsel and proposes in its place a horizontal, participatory, and reciprocal model. Contrary to prevalent attitudes in some societies, in which enjoining truth proceeds only from scholars or religious leaders, the Qur’an regards all believers simultaneously as recipients and bearers of counsel. This structure creates a dynamic, responsible, and self-critical community in which no one is independent of counsel toward «الحق» and «الصبر», and in which the life of the believing community depends on continuous mutual enjoining at every level.
8. Enjoining the Truth: A Mechanism for the Self-Correction of the Community of Believers
Mutual enjoining of the truth constitutes a form of self-regulation and self-correction within Islamic society. Through these reciprocal exhortations, deviations are identified and contained before they lead to decline and collapse. Enjoining the truth means recalling the enduring truth and divine criteria that are always liable to be forgotten or distorted. This exhortation is undertaken on the basis of love and social responsibility, and is free from self-superiority or coercion.
9. Mutual Enjoining of “al-Ḥaqq”: Calling to a Specific and Definite Truth
The noble verse of Sūrat al-ʿAṣr, with the decisive expression “إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ”, warns that the human being is inherently in loss unless he adheres to four fundamental pillars, including “تَواصَوا بالْحَقِّ”. The term “الحق”, with the definite article al-, indicates a specific and definite truth, rather than every general and indeterminate truth. Therefore, enjoining “الحق” is a call to recognize and adhere to a known truth affirmed by revelation. Recognizing and enjoining this truth is a necessary condition for avoiding “خسران”.
10. The Possibility of Applying “al-Ḥaqq” to a Person: A Reflection on Exemplary Interpretation
Reflection on the verses of the Qur’an raises a question: is “الحق” merely a general concept, or can it also refer to a particular person? If terms such as “الإیمان”, “الإسلام”, and “الکفر” can, in some verses, be used as proper names and denote individuals, might it not be possible that “الحق” likewise denotes an embodied, human truth? In other words, “تَواصَوا بالحق” may mean calling people to follow a person in whom truth has become manifest, just as the term “اهل ایمان” refers to a community of individuals possessing particular characteristics.
11. “al-Ḥaqq” and “al-Ṣabr”: Two Pillars of Deliverance from Loss
In Surah al-‘Asr, after “al-ḥaqq” comes reference to “al-ṣabr.” Both terms occur with the definite article alif-lām, indicating that they are determinate and specific. This shows that “al-ḥaqq” is a clear and recognized truth, and that “al-ṣabr” likewise bears a particular meaning beyond merely enduring hardships: a special and specified patience that guarantees continuity and steadfastness on the path of truth.
12. Addressing Specific Human Figures: “al-Ḥaqq” and “al-Ṣabr” as Human Exemplars
A careful analysis of the verse in Surah al-‘Asr permits a particular interpretation: the exhortation to “al-ḥaqq” and “al-ṣabr” may concern specific human exemplars, rather than merely abstract concepts. As God commands in the verse, “تَواصَوا بِالْحَقِّ” and then “تَواصَوا بِالصَّبْرِ,” this may mean that believers are to exhort one another to follow and remain steadfast in relation to the person or persons who embody these two truths. In the Qur’an, terms such as “al-īmān,” “al-hudā,” and “al-‘adl” are at times used to refer to particular persons who perfectly represent these concepts. On this basis, “al-ḥaqq” may refer to an Imam or leader whose following is a condition for salvation from loss, while “al-ṣabr” means steadfastness under his leadership, which constitutes a test of the believers’ faith.
13. The Significance of Repeating “tawāṣaw”: The Central Role of Mutual Exhortation in the Qur’anic Logic of Salvation
The repetition of the verb “tawāṣaw” in the verse, together with its two specific and definite objects, gives “mutual exhortation” a prominent and distinctive place in the Qur’an’s salvific structure. The Qur’an does not merely say that one should adhere to “truth” or simply be patient; rather, it holds believers obligated to exhort and remind one another of these two truths. This is a social, living, and continuous process that makes salvation from loss dependent upon reciprocal dialogue, collective vigilance, and ongoing reminders of truth and patience. In other words, the Qur’an does not suffice with individual spiritual conduct and intellectual self-sufficiency; rather, it emphasizes that even those who know the truth are exposed to loss if they do not exhort others to it. This point underscores a universal responsibility to preserve and promote truth and patience, one that no scholarly or religious rank removes from the shoulders of believers.
14. A Narration from Imam al-Ṣādiq (a): Knowing “the Affair of the Ahl al-Bayt” as a Condition for Salvation from Tribulations
Imam al-Ṣādiq, peace be upon him, said: “مَن لَم یعرِف أمرَنا من القرآن لم یتنکّب الفتن,” meaning: Whoever does not recognize our affair (that of the Ahl al-Bayt) from the Qur’an has not been saved from tribulations. This hadith highlights the importance of knowing the Ahl al-Bayt as the key to passing through tribulations. “The affair of the Ahl al-Bayt” is not an abstract or merely historical concept; rather, it is a living and ongoing matter within the Qur’anic context that must be understood clearly. Studying the Qur’an without grasping the presence and role of the Imams prevents a person from attaining correct understanding and emerging from tribulations, even if that person believes they have understood the Qur’an.
15. Recognizing Sedition, Understanding the Occultation, and the Necessity of Mutual Counsel to “the Truth” during the Waiting Period
During the occultation of Imam al-Mahdi (may Allah hasten his relief), believers are caught in a profound and historic sedition—one that has concealed the truth, though its signs remain prominent in the Qur’an. The Qur’an introduces “the Truth” (al-haqq), makes mutual counsel toward it obligatory, and warns that abandoning it leads to certain loss. Therefore, if a believer recognizes the sedition and understands the Imam’s occultation, yet falls short in mutual counsel to “the Truth” and “patience” (al-sabr), then, according to the verse, he will be among the losers. Advising one another concerning the Imam, following God’s proof (hujjah), and patiently enduring separation from him are not merely ethical recommendations; they are vital and reciprocal conditions for salvation in this era.
16. The Occasion of Revelation of Surat al-‘Asr concerning the Commander of the Faithful (a): The Messenger of God’s Narration in the Sermon of Ghadir
One of the important narrational sources for an accurate understanding of the blessed Surat al-‘Asr is the explicit statement of the Prophet of Islam, peace and blessings be upon him and his family, in the Sermon of Ghadir. Upon reciting this surah, he said: “وَاللهِ إِنَّهَا نَزَلَتْ فِي عَلِيٍّ.” “By God, it was revealed concerning Ali.” This prophetic statement clarifies the occasion of the surah’s revelation and also reveals the key to understanding its central terms, namely “the Truth” (al-haqq) and “patience” (al-sabr). “تَواصَوا بِالْحَقِّ” refers to mutual counsel concerning that very truth which the Prophet explicitly introduced on the day of Ghadir: the truth represented by the Imamate of the Commander of the Faithful, Ali, peace be upon him.
17. Mutual Counsel to the Truth in the Light of Ghadir: The Continuity of the Message of Wilayah in Believers’ Lives
If the Truth was identified by name and designation on the day of Ghadir, then “tawāsaw bil-haqq” means that believers must always, and in every age, counsel one another toward that truth and remind one another of that very right. Based on the Sermon of Ghadir and the teachings of Surat al-‘Asr, counsel toward the truth is not merely a conceptual and general matter; rather, it is a social and creedal practice centered on the Imamate. Accordingly, being Shi‘i is not merely a doctrinal inclination, but a practice realized in response to the Qur’an’s call to “tawāsaw bil-haqq.” Whoever neither counsels others toward the truth of Ghadir nor accepts such counsel is exposed to the divine warning and to “loss” (khusrān).
18. Conclusion: Mutual Counsel, the Key to the Survival of Truth in the Age of Occultation
The expression “enjoin one another to truth and enjoin one another to patience” is not merely the key to deliverance from loss; it is also a divine prescription for safeguarding truth in the age of occultation. Truth and patience are precisely what were introduced at Ghadir and are necessary during the period of awaiting. Accordingly, not only recognizing guardianship (wilāyah), but also continuously calling others to it, is a duty that every believer must internalize and bring to realization in society.
19. From Individual Patience to Collective Perseverance: The Link Between Two Surahs in Mapping the Path of Salvation
In various verses, the Noble Qur’an delineates for believers the path to salvation and success. Two key surahs on this path—Surah Āl ʿImrān and Surah al-ʿAṣr—present a single yet multilayered message. This message is a call to patience, steadfastness, and mutual exhortation along the path of truth.
20. The Qur’anic Triad in Surah Āl ʿImrān: “Be Patient, Persevere, Remain Vigilant”
Verse 200 of Surah Āl ʿImrān states: “O you who have believed, be patient, persevere, remain vigilant, and fear Allah so that you may prosper” (يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ).
This verse identifies four key commands for attaining success: 1. اصبروا: personal patience; 2. صابروا: mutual exhortation to patience and truth; 3. رابطوا: continuous guarding of doctrinal frontiers and strongholds; 4. piety (taqwā): constant vigilance against lapses.
These four principles—especially “صابروا” and “رابطوا”—cannot be understood merely at a superficial level; rather, they have a profound connection with the concept of “mutual exhortation” (tawāṣī) in Surah al-ʿAṣr.
21. Re-reading the Meaning of “Ṣābirū” in Light of Sūrat al-ʿAṣr
Sūrat al-ʿAṣr declares that the only path to salvation from loss is faith, righteous action, exhortation to truth, and exhortation to patience. From this perspective, “ṣābirū” in Sūrat Āl ʿImrān and “tawāṣaw bi-l-ṣabr” in Sūrat al-ʿAṣr elucidate one another. The patience intended in both verses is a specific and determinate patience, not merely any form of ordinary endurance or steadfastness.
By employing the definite article “al-” in the expression وَتَوَاصَوْا بِالصَّبْرِ, the Qur’an directs us to a particular, recognized patience: a patience with defined characteristics and a specific framework, one that transcends a broad and indeterminate moral virtue.
22. Patience and Truth in the Light of Ghadīr: Exhortation Concerning the Imam, Not an Abstract Concept
On the day of Ghadīr, the Noble Prophet, peace and blessings be upon him and his family, explicitly affirmed the right of the Commander of the Faithful, peace be upon him, and commanded: «فَلْيُبَلِّغِ الْحَاضِرُ الْغَائِبَ، وَالْوَالِدُ الْوَلَدَ إِلَى يَوْمِ الْقِيَامَةِ.»
This command is, in truth, the very call to “tawāṣī bi-l-ḥaqq” and “tawāṣī bi-l-ṣabr.” The truth that was made manifest with clarity on that day is the very “al-ḥaqq” presented in Sūrat al-ʿAṣr; and the patience being enjoined means perseverance and steadfastness in the covenant of walāyah until the Day of Resurrection. Thus, exhortation to these two principles is not merely a religious obligation, but also a guarantee of salvation from loss during the period of occultation.
23. Muṣābarah and Tawāṣī: Two Faces of One Reality
In verse 200 of Surat Al ‘Imran, the word “ṣābirū” is used in the sense of “muṣābarah.” This term carries a particular semantic force, for it belongs to the Arabic class of reciprocal verbs and denotes a two-way action, similar to the verb “tawāṣaw” in Surat Al-‘Asr.
Within this structure, you are not only called to patience; you are also responsible for calling others to patience. You do not merely receive counsel; you are yourself a counselor. It is a living, dynamic relationship: a reciprocal, two-sided commitment on the path of faith and steadfastness.
The important point, however, is that such muṣābarah—namely, the mutual call to patience—becomes meaningful only after a truth has first been made clear: that is, once “al-ḥaqq” has been recognized and the precise meaning of “al-ṣabr” has likewise been understood.
al-Ḥaqq: a determinate truth disclosed at Ghadir. al-Ṣabr: a great reality, like al-Ḥaqq, elucidated at Ghadir.
Thus, muṣābarah is meaningful only when it accompanies mutual exhortation to that same “truth” and “patience.”
24. The Role of Rābiṭū: Guarding the Boundaries of Truth in the Age of Occultation
Beyond patience and muṣābarah, the Qur’an commands: “rābiṭū”—that is, remain on guard, ever ready, and continuously connected. Yet this guarding of the frontiers is not merely military; rather, it encompasses safeguarding the boundaries of creed, Imamate, walāyah, and awaiting [the Imam].
In the age of occultation, this command assumes particular significance and character: “rābiṭū” means maintaining a continuous bond with the guardianship of Imam al-Mahdi, preserving a spiritual and practical connection with the Imam and the current of truth, and remaining steadfast in the face of every deviation and tribulation.
25. Rābiṭū: A Command for the Connection of Hearts
In verse 200 of Sūrat Āl ʿImrān, after exhorting believers to “patience” (ṣabr) and “mutual steadfastness” (muṣābarah), God says: “وَ رَابِطُوا” (“and remain firmly connected”). This word derives from “rabṭ,” meaning to bind, connect, and tie together. Beneath its simple outward sense lies a profound social and religious concept—one that the Qur’an employs especially in relation to faith and the heart’s bond with truth.
26. Rabṭ: Binding Hearts in Moments of Tribulation
In Sūrat al-Qaṣaṣ, the account of the birth of Prophet Moses (peace be upon him) offers a vivid example of the precise meaning of “rabṭ.” God says: “وَ أَصْبَحَ فُؤَادُ أُمِّ مُوسى فَارِغًا إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ” (al-Qaṣaṣ: 10).
The heart of Moses’ mother stood on the verge of collapse; fear that Pharaoh’s executioners would kill her child had emptied her heart. The verse says that she was close to revealing the secret, had God not bound her heart through “rabṭ.”
The expression “رَبَطْنَا عَلَىٰ قَلْبِهَا” is the very verb that appears in the command “rābiṭū.” This binding of the heart is not merely psychological calm; rather, it is a profound connection to faith. The result of this connection, as the verse states, is “لِتَكُونَ مِنَ الْمُؤْمِنِينَ”: that is, the heart’s bond is a prerequisite for attaining true faith.
27. Heartfelt Bond: A Prelude to Faith in the Age of Occultation
In light of the precise meaning of “rābiṭū” (رابطوا), this command in Sūrat Āl ʿImrān may be understood as an invitation to an inward bond of hearts with the Truth—a bond that must be preserved even amid the darkness of tribulation, fear, and unawareness. Just as the heart of Moses’ mother was saved from collapse through divine care and remained connected to the Truth, so too, in the age of occultation, the believer’s heart must remain bound to and alive through the truth of Imamate—that is, the absent Imam, peace be upon him. This “bond” is not merely knowledge; rather, it is a form of heartfelt commitment, spiritual continuity, and perpetual readiness to accompany God’s Proof.
28. Rābiṭū: The Framework of the Believing Community Against Division and Disconnection
The command “rābiṭū” (رابطوا) 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, remains resilient against division, isolation, despair, and severance. Rābiṭū denotes a network of hearts that safeguards the Truth and does not allow tribulations to separate them from one another or from their Imam.
29. From Heartfelt Bond to Enjoining Truth: The Triad of Salvation
By bringing together the key concepts of three Qur’anic surahs—al-Qaṣaṣ, Āl ʿImrān, and al-ʿAṣr—three vital commands for deliverance from loss may be formulated as follows:
30. Analytical Conclusion: The Heartfelt Bond as the Guarantor of Faith’s Endurance
In the logic of the Qur’an, if the human heart is not bound to truth, it collapses at the moment of tribulation. This bond acquires meaning only through a definite truth: that very “al-Ḥaqq” introduced at Ghadir. So long as the believer’s heart remains connected to this truth and to the hearts of other believers, it will remain on the path of faith, and society will move toward prosperity and deliverance from loss. But if this connection is severed—whether through individual heedlessness or collective fragmentation—then the warning of Sūrat al-‘Aṣr is realized: descent into loss.
31. Binding Hearts in the Story of the Companions of the Cave: A Bond on the Path of Faith
One of the clearest Qur’anic examples of binding the heart is the account of the Companions of the Cave. God says in Sūrat al-Kahf:
“We recount to you their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance. And We bound their hearts when they stood and said, ‘Our Lord is the Lord of the heavens and the earth...’” (al-Kahf, 13–14)
These verses recall a group of young people who, through faith in their Lord, stood against deviation and domination. Yet what gave them the strength to rise and remain steadfast was this: “And We bound their hearts.”
Here, too, the very word “rabṭ” is used—the same verb we previously encountered in al-Qaṣaṣ and Āl ‘Imrān.
32. The Heart’s Bond as a Prerequisite for Steadfastness in Faith
Whether in the account of Moses’ mother (al-Qasas: 10) or in the story of the Companions of the Cave (al-Kahf: 14), whenever a person confronts a severe trial or a great tribulation, what preserves him is the binding of the heart—not merely in the sense of psychological calm, but as divine strengthening of faith amid the storm of events.
This binding means the heart’s connection to a truth that, at the height of fear, pressure, or isolation, preserves the believer from doubt and collapse. Thus, when God commands in Surat Al ‘Imran, “rābiṭū,” He is in fact prescribing for all believers that same inward, faith-forming bond—a bond that is the source of collective steadfastness and the final fortress in the days of occultation and tribulation.
33. Rābiṭū: A Mutual Mission to Strengthen Hearts in Faith
In light of the precise meaning of “rabṭ,” the command “rābiṭū” may be understood as a reciprocal duty among believers:
You must act so that the hearts of those around you remain steadfast in faith. They too must strengthen your heart upon the path of truth.
This two-way duty, alongside individual patience (ṣbirū) and collective mutual perseverance (ṣābirū), creates a complete structure for safeguarding faith. Faith is not preserved by personal knowledge alone; rather, the believer needs to be present within a living, active, interconnected network of believers—a network in which hearts are joined to one another and every person guards the faith of another.
34. The Binding of Hearts and Mutual Counsel to Patience: A Response to the Enemies of Truth
The Noble Qur’an, by repeating commands such as “patience,” “mutual exhortation,” and “the binding of hearts,” clearly seeks to draw our attention to a great reality:
There is a vital truth at stake, and serious enemies are intent on extinguishing faith in that truth.
They cannot eliminate the “truth” itself, but they strive to eradicate faith in it from the hearts of believers. In such circumstances, the path to salvation is not withdrawal and isolation, but patience, mutual exhortation, and the binding of hearts—a bond that keeps faith alive amid the storms of events.
And this truth is precisely what was made manifest at the event of Ghadir, where the Noble Prophet (PBUH) said:
“By God, Surat al-‘Asr was revealed concerning ‘Ali (PBUH): ‘By Time, surely man is in loss...’—to the end of the surah.” (The Sermon of Ghadir)
Thus, faith in the Commander of the Faithful, peace be upon him, and in his wilayah is the very “truth” for which one must stand against its enemies through patience, exhorting one another to patience, and the binding of hearts; otherwise, the outcome is precisely what Surat al-‘Asr warns of: loss.
35. Bind Your Hearts to the Friend of God
The command “rābiṭū” is not merely a call to social interaction or superficial solidarity among believers; rather, it expresses a profound heartfelt bond centered on truth, patience, and faith.
Within this framework, believers are commanded to:
Bind their own hearts and one another’s to the Imam of Truth; remain patient and steadfast before divine guardianship; and continue to support and counsel one another in preserving this heartfelt connection.
This duty acquires greater meaning and necessity, especially in the age of occultation—an era in which tribulations abound and truth is exposed to distortion. At such a time, the only path to salvation and success is the formation of a network of believers whose hearts are joined together on the path of faith and who strengthen one another in preserving it.
36. Murābaṭah: A New Concept in the Qur’anic Framework of Faith
In verse 200 of Sūrat Āl ʿImrān, God sets forth a multilayered system for steadfastness in faith:
“O you who have believed, be patient, persevere, remain steadfastly bonded, and fear Allah so that you may prosper.”
In this verse, there are four successive commands:
1. “Be patient” (اصبروا): individual patience; 2. “Persevere together” (صابروا): reciprocal steadfastness and being receptive to exhortation toward a specific “patience”; 3. “Remain steadfast” (رابطوا): spiritual vigilance and guarding of the heart, not merely military watchfulness; 4. “Fear Allah” (اتقوا الله): God-consciousness encompassing all these levels.
The important point concerning the word “صابروا” is that it is in the reciprocal form (bāb al-mufāʿalah); that is, it entails both exhorting one another to patience and accepting exhortation to patience. Yet this is not just any patience, but the particular patience which the Qur’an introduces and identifies as “al-ṣabr” (الصبر).
The same expression also appears in Sūrat al-ʿAṣr:
“They enjoin one another to patience” (تواصوا بالصبر)—that is, a patience that is known, specified, and salvific.
37. Al-Ṣabr and Al-Ḥaqq: Living and Ever-Present Concepts
Within the Qur’anic conceptual system, notions such as “al-ḥaqq” (الحق) and “al-ṣabr” (الصبر) do not carry a general, boundless semantic scope; rather:
They point to a definite, living, and ever-present reality; they must have referents that serve as criteria of guidance throughout history; they must be introduced in the verses of the Qur’an or in the sayings of the Messenger of God (PBUH); and they must be the subject of continual and enduring recommendation for all human beings.
The Noble Prophet (PBUH), in the Sermon of Ghadir, explicitly stated:
“By God, Surah al-‘Asr was revealed concerning ‘Ali (PBUH).” “And by God, it was revealed regarding ‘Ali …”
Accordingly, “the truth” (al-haqq) and “patience” (al-sabr) in Surah al-‘Asr refer to a specific person: Imam ‘Ali (PBUH), who was introduced on the Day of Ghadir as the Imam and guardian of the believers, and whose allegiance was taken.
Therefore, “murābaṭah” in its Qur’anic sense means:
Safeguarding faith by binding hearts to the Imam of Truth and remaining steadfast in his guardianship.
38. Murābaṭah: A Bond of the Heart for Preserving Faith
The word “rābiṭū” derives from the root “r-b-ṭ.” In several verses, the Qur’an employs this root in a distinctive sense:
A) Sūrat al-Kahf — binding their hearts:
“And We strengthened their hearts when they stood 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 rose to proclaim divine unity. This point is expressed in the continuation of the verse through “idh” (“when”). Thus, the binding of hearts occurred within the context of a monotheistic rising.
B) Sūrat al-Anfāl — strengthening the hearts:
“… so that He might strengthen your hearts and thereby make your feet firm.” (al-Anfāl: 11)
In this verse as well, the binding of hearts is coupled with steadfastness on the battlefield and perseverance in faith.
39. Mutual Reinforcement (Murābaṭah): A Spiritual-Social Duty
By synthesizing the foregoing verses, it becomes clear that:
“Rābiṭū” means to create reassurance and steadfastness of faith within one another’s hearts. Murābaṭah is a reciprocal duty to strengthen faith in the face of tribulations. It includes creating heartfelt certainty for oneself and others in the domain of faith. Murābaṭah is an entirely Qur’anic and precise concept, linked to patience and exhortation to truth.
40. Salvation Is Exclusive to a Particular Group
In a world in which every falsehood presents itself as truth, only one group is saved; as Sūrat al-ʿAṣr states:
“Except for those who believe, do righteous deeds, exhort one another to truth, and exhort one another to patience.”
Sūrat Āl ʿImrān likewise introduces them as follows:
“O you who believe, be patient, persevere, and remain steadfast …”
Thus, salvation depends solely on faith accompanied by patience, mutual perseverance, and steadfast vigilance.
Conclusion:
Murābaṭah is not a political or military matter; rather, it is a new mission of faith: a duty directed toward protecting hearts from collapse, centered on a definite truth—namely, truth and patience as introduced in the Qur’an and the Sunnah. This bond is the very bond that reassured the heart of Moses’ mother and preserved the Companions of the Cave amid tribulation.
The Jews and the Truth That Must Be Safeguarded Through Murābaṭah
“Murābaṭah”: A Shield Against the Weakening of Faith
One important dimension of “murābaṭah” in the Qur’an is attentiveness to a specific truth that the enemies of faith—especially the Jews and the followers of their intellectual line—have devoted all their efforts to destroying.
In verse 72 of Surah Al ‘Imran, an explicit plot by the People of the Book is exposed:
“And a party of the People of the Book said, ‘Believe in what has been sent down to those who believe at the beginning of the day, and disbelieve in it at its end, so that perhaps they may return.’”
In this verse, a group among the People of the Book—who, in light of the context, are intended to be the Jews—instructs others to profess faith outwardly at the beginning of the day and to disbelieve at its end, so that the believers may perhaps become inwardly doubtful and turn back from their faith.
Weakening the Hearts of Believers: The Hidden Aim
This maneuver is wholly deliberate: it aims to sow doubt, instability, and weakness in the hearts of the faithful. This is precisely the matter for which verse 200 of the same surah sets forth the means of neutralization:
“O you who believe, be patient, persevere, and remain steadfast …”
In other words, at the end of the surah God issues a command that is plainly a direct response to that very plot: in the face of schemes intended to destroy faith, one must practice mutual steadfastness and vigilant perseverance.
The Binding of Hearts at the Core of Tribulation
If verse 72 is considered alongside other verses such as:
Āl ʿImrān: 100: "يَرُدُّونَكُم مِن بَعدِ إيمانِكُم كافِرينَ"; as well as the verses concerning the binding of hearts in the sūrahs al-Kahf and al-Anfāl.
it becomes clear that the enemy seeks to sever this bond of the heart and weaken the believers’ heartfelt faith.
The Intensification of Tribulation During the Occultation
The more important point is that these tribulations existed not only during the Prophet’s (PBUH) presence and the revelation of the Qur’an, but also intensify during the occultation of the infallible Imam (PBUH).
The lack of direct access to the Imam and God’s Proof places believers, like orphans, amid the turbulence of afflictions and doubts. It is in this period that spiritual vigilance and the binding of hearts acquire a twofold importance.
The enemies of truth—who appear under diverse identities, including historical Jews, Judaized individuals, and even deceived Muslims—seek to weaken the believers’ heartfelt certainty in the axis of truth.
Conclusion
In the Qur’anic order, “murābaṭah” is not merely a social or military act; rather, it is a heartfelt, cultural, doctrinal, and strategic movement against the networked plots of the enemies of faith. Since these plots have been designed to sever faith at its heartfelt root, God has placed the path to salvation in this tumultuous age of tribulation in patience, mutual steadfastness, and murābaṭah. The bond of the hearts of the faithful to the axis of truth is precisely that truth which the enemy has intended—and continues to intend—to tear apart from beginning to end.
No Room for Wavering
“Rābiṭū”: The Charter of Awaiting God’s Final Walī
In the noble verse 200 of Sūrat Āl ʿImrān, God Almighty sets forth, through three successive commands, a roadmap for the people of faith:
“O you who believe, be patient, persevere, remain steadfast, and be mindful of God, so that you may prosper.”
This verse is the key to steadfastness and vigilance in times of tribulation. In particular, the third command, “rābiṭū,” conveys a decisive message:
Be of good courage, and provide others with the means for strength of heart as well.
In a world full of anxiety and instability, murābaṭah means instilling reassurance. That is, a believer not only refuses to be shaken personally, but also builds a fortress of reassurance for others.
Murābaṭah: the path of awaiting the Promised Mahdi (may his relief be hastened)
The historic and unparalleled sermon of the Noble Prophet (peace be upon him), delivered at Ghadir Khumm, announces the advent of the final Proof of God in explicit and cautionary language:
“O people! The light is from God, the Mighty and Majestic, in me; then it is transmitted through Ali; then through his progeny, until al-Qa’im al-Mahdi …”
This passage of the sermon presents key points:
The continuity of the divine light in the being of ʿAlī (a) and his descendants, up to the Qāʾim of the Family of Muhammad (aj)—a light that cannot be severed, for God’s proof never leaves the earth vacant. The Qāʾim (aj) is the only figure in history who will reclaim all divine rights and the rights of the believers. A grave warning against apostasy and turning back from the path of truth after the Prophet’s passing—something against which only “patience, mutual perseverance, and steadfast vigilance” can create resistance. The Commander of the Faithful (a) is described in the Qur’an by two key qualities: patience and gratitude; and, following him, the divine legatees likewise bear these same qualities.
Murābaṭah: The Qur’anic Charter of Awaiting
During the period of occultation, believers are like orphans whose hands cannot reach the father of guidance; therefore, God issues a strategic command:
“Be patient, persevere in patience, and remain steadfastly vigilant.”
This command is the charter of the life of those who await:
Iṣbirū: hold yourselves firm amid hardships; Ṣābirū: be patient concerning “the truth” and “patience,” and call others to patience; Rābiṭū: occupy the guard posts of faith and also strengthen the hearts of others in faith.
Conclusion
In a world where faith is the primary target of the arrows of sedition and instability readily penetrates hearts, the sole prescription for salvation is steadfast watchfulness (murābaṭah). Murābaṭah is not merely an individual recommendation; it is a collective obligation in the sphere of faith. Whoever stands firm in the stronghold of “murābaṭah” during the Occultation will, in truth, attain prosperity and salvation even in that time, and will not be among those who lose their faith amid the tribulations of the end times and the era of Occultation.
41. Pass by Thirsty: The Trial of the River and the Continuity of Murābaṭah
One of the most important manifestations of the divine norm in the Qur’an’s educational order is that the practice of faith has never been separated from the context of trial and hardship. This truth is portrayed with exemplary clarity in Sūrat al-Baqarah through the account of Saul and Goliath. After years of oppression and the usurpation of their land by Goliath, the Children of Israel asked their prophet to appoint for them a divinely sanctioned commander so that they could rise for jihād to reclaim their right. On the surface, this request signified religious zeal and a faith-inspired aspiration; yet the Qur’an shows that precise trials stand between claim and action.
God chose Saul as the leader of that divine movement. An army was formed. The forces made their resolve. Yet, precisely on the way to the battlefield, the divine command was issued as follows:
“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 lay on their path at the very time the soldiers were thirsty. The test was at once utterly simple and profoundly difficult: drink or endure; yet every choice carried a cost.
This is precisely the point at which the layers of “murābaṭah” and “muṣābarah” acquire meaning. This river is nothing other than the concrete manifestation of that very moment when one must overcome oneself, one’s desires, one’s fatigue, and one’s sufferings, and remain in the ranks of the faithful. Here, the matter is no longer one of slogans. It is a matter of persevering in servitude to God—not under favorable conditions, but in the most difficult circumstances.
This tradition remains in force today as well. Along the path of a believing family, there are many streams to cross: sometimes in the form of daily fatigue, sometimes economic pressure, sometimes listlessness, sometimes lack of time. But the question is this: under such circumstances, should the duty of teaching the Qur’an to one’s child, or one’s own learning of the Qur’an, be pushed to the margins?
Perhaps at the end of a hard working day, amid the crush of installment payments, the onslaught of thoughts and pressure, the temptation may arise in your mind: “It can no longer be done… for now, let us set the Qur’an aside…” But this is precisely the stream. It is the very point at which you must cross while thirsty. It is there that God sees whether you seek faith only in comfort, or whether you remain faithful even in hardship.
A child who learns “Bismillah” tonight in your weary voice is growing amid rocky ground. A family that, despite livelihood difficulties, does not extinguish the light of the Qur’an is that very “small company” to which God has promised victory:
“How many a small company has overcome a large company by God’s permission.” (al-Baqarah 2:249)
Thus, the path of steadfast perseverance and watchful readiness is not realized only on the battlefield; sometimes the principal field is a modest home with a small table, where the decision is made not to abandon the Qur’an. This very continuity in faithfulness is the stronghold of “ribat.”
42. Ribat in the Era of Occultation: Strengthening Hearts, the Front Line of Faith
In the Qur’anic view, the duty of those who await is not exhausted by mere claim or emotional longing; rather, they are commanded to engage in “ribat.” The closing verse of Surat Al ‘Imran, which contains four key commands, concludes with a distinctive injunction:
“O you who have believed, be patient, persevere, stand firm, and be mindful of Allah so that you may prosper.” (Āl ʿImrān: 200)
Accordingly, a believer is obliged, through sustained effort, to keep both “his own heart” and “the hearts of those around him” steadfast on the path of faith in the Hidden Imam (may Allah, the Exalted, hasten his noble reappearance).
In other words, at a time when direct access to the Imam is not possible, our mission is to keep one another’s hearts connected to the Imam and not allow the chain of knowledge and love to be broken. This is precisely the meaning clearly expressed in the luminous narration of Imam al-Ṣādiq (peace be upon him). He regards the Shiʿa as sentinels who safeguard the hearts of believers against the influence of doctrinal enemies.
“Jaʿfar ibn Muḥammad (peace be upon him) said: ‘The scholars of our Shiʿa are stationed as sentinels at the frontier facing Iblīs and his demons. They prevent them from attacking the weak among our Shiʿa and from allowing Iblīs and his Nāṣibī followers to gain mastery over them.’”
“Indeed, whoever among our Shiʿa dedicates himself to this task is better than one who has fought the Romans, Turks, and Khazars a thousand thousand times, because he defends the religion of those who love us, whereas the other defends only their bodies.”
“The scholars of our Shiʿa are the sentinels standing on the front line against Iblīs and his devils. They do not allow the enemies to approach the weak among our Shiʿa, nor do they allow Iblīs and his Nāṣibī followers to prevail over them. Take heed: whoever among our Shiʿa prepares himself for this work is superior to one who has fought the Romans, Turks, and Khazars a thousand thousand times, for he defends the religion of those who love us, while that combatant defends only their bodies.”
Our Shiʿa are sentinels; were it not for them, the devils among jinn and humankind would snatch away the hearts of the weaker Shiʿa.
In this narration, the defensive frontiers of the Muslim community have been transferred to hearts. The doctrinal frontier is precisely where Iblis and the Nāsibīs seek to shake it. The believer’s task on this front is not only to remain steadfast in his own faith, but also to strengthen and fortify the heart of a fellow believer who may be exposed to doubt, enemy propaganda, or media onslaughts.
Within such a horizon, even the simple friendly gatherings of believers—assemblies in which the remembrance of the Proof [al-Ḥujjah] is kept alive, circles in which religious concepts are discussed and questions are asked and answered—all become instances of the bonding of hearts and of murābaṭah.
Whenever a father or mother, amid the hardships of life, resolutely decides to strengthen a child’s faith, implant the name and remembrance of Imam al-Zamān in the child’s heart, and answer the child’s doubts with love and reason, that parent is in fact protecting a heart against devils.
This is why Imam al-Ṣādiq (peace be upon him) said: Whoever enters this field and saves the heart of a Shiʿi from deviation and weakness is superior to a thousand combatants who are killed on the battlefield against the unbelievers.
In this statement, the value of cultural and faith-based jihad during the Age of Occultation is regarded as equal to—indeed, greater than—military jihad. For the “believer’s heart,” in the view of the Qur’an and the Ahl al-Bayt, is the center of faith and the point of connection with Imam al-Zamān; and every step toward preserving and strengthening this connection is a clear instance of murābaṭah.
Therefore, in our time, murābaṭah has taken on a new face: a small religious gathering in a home, a friendly discussion while commuting, holding a celebration of mid-Shaʿbān with one’s family, inviting a friend to an Ahl al-Bayt gathering, calmly responding to a doubt concerning faith, and even a simple conversation to make a believer’s heart firm.
All of these, within the framework of awaiting [the Imam], become strongholds of murābaṭah.
This is where the final verse of Surah Al ʿImran becomes not merely an educational recommendation, but a roadmap for those who await: patience, steadfast mutual endurance, vigilance, and piety. If these four principles are observed, the divine promise will be fulfilled:
“So that you may prosper.”
43. Vigilance in the Field of Education: The Duty of Elites, Teachers, and Parents in the Age of Occultation
If vigilance means safeguarding the faith in people’s hearts and strengthening believers inwardly, then unquestionably the first frontlines of this struggle are our homes, classrooms, educational circles, and media environment. Those who occupy these positions bear a heightened responsibility: amid the turbulence stirred by the devils of jinn and humankind, they are charged with being a secure refuge for the faith of generations.
Parents at home are the vanguard of this frontline. A mother who, despite all the exhaustion of daily life, keeps the remembrance of the Ahl al-Bayt alive in the home, or a father who, amid his livelihood concerns, makes time for his children to speak about Imam al-Zaman, is engaged in the jihad of vigilance beyond the ordinary work of upbringing. He or she guards the child’s heart so that, in an age of doubts, the roots of that child’s faith do not wither.
Religious teachers and educators form the second circle of this responsibility. Every day, they encounter a generation continuously exposed to media, doubt, and negative propaganda. If a teacher, through gentleness, reason, affection, and attentiveness to the intellectual needs of adolescents and young people, advances along the path of nurturing their faith, that teacher too is a “murābiṭ”: a guardian of the boundaries of young hearts against the Nāṣibīs who, under the guise of humor, entertainment, or intellectualism, have targeted faith.
The Elites of Society:
They bear the third field of this jihad upon their shoulders. Today, our younger generation faces thousands of thought-provoking pieces of content and numerous doubts, and needs answers that are logical, precise, and profound. Every seminary student who devotes time, studies the authentic sources, writes reasoned and documented responses, and publishes them in diverse formats (text, lectures, podcasts, and so on) is, in truth, building a new stronghold for ribāṭ. He stands alongside the combatant who fights on the battlefield against Iblīs and the Nawāṣib with the tools of pen and speech.
This scholarly and intellectual work may appear simple and routine, yet it is in fact the safeguarding of hearts and beliefs. Were it not for these efforts, many young people would drown in a sea of doubt and confusion. Therefore, the intellectual elites of society must always remain vigilant and regard ribāṭ as their grave duty, for this ribāṭ is the principal pillar of the resilience of our community of faith.
44. Ribāṭ and Social Responsibility: Everyone’s Role in Preserving Public Faith
Ribāṭ is not confined to the home, school, or seminary; rather, all of us, whatever our social, cultural, and political position, have a duty to preserve this bond of heart and faith. If each person can uphold ribāṭ in speech and conduct, in everyday conversations, in supporting the oppressed, and in enlightening others about the truths of religion and the age, a broad wave of enduring faith will arise in society.
This collective ribāṭ is a bridge between the individual and society, and between the time of occultation and the advent. Put differently, the stronger this connection becomes, the more genuine and active the waiting will be, and the swifter the hope for the advent.
Previous article: Living Faithfully—A Brief Reflection on the Qur’anic Concept of Waiting (1)
Different Segments of the Mid-Sha‘bān Lecture Clip on the Qur’anic Concept of Waiting:
Part One: Why Do Some People Lose Their Way During the Occultation?
Part Two: Approaches to Faith and Deviation During the Occultation
Part Three: In the Heart of Darkness, Let Us Find the Path of Hope
Part Four: Living as a Believer—A Brief Reflection on the Qur’anic Concept of Awaiting (1)
Part Five: Living as a Believer—A Reflection on the Qur’anic Concept of Awaiting (2)
Part Six: Living as a Believer—A Reflection on the Qur’anic Concept of Awaiting (3)
