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# The Relationship Between the Mahdist Victory and the Husayni Revolution
**By الأستاذ سالم الصبّاغ**
*(Translation into English)*
**In the Name of God, the Most Gracious, the Most Merciful**
Praise be to God, Lord of the Worlds.
Peace and blessings be upon the noblest of messengers, Muhammad (peace and blessings be upon him and his family):
The Light of Guidance,
The Leader to Goodness,
The Caller to Righteousness,
The Prophet of Mercy,
The Imam of the Pious,
And the Messenger of the Lord of the Worlds.
—
Peace be upon Husayn,
and upon Ali ibn al‑Husayn,
and upon the sons of Husayn,
and upon the companions of Husayn.
—
In the noble **Supplication of Nudba** (*Du‘a al-Nudba*), we read these luminous passages addressing Imam Mahdi (peace be upon him):
> “Where is the Master of the Day of Victory and the spreader of the banner of guidance?
> Where is the one who shall gather the fragments of righteousness and contentment?
> Where is the seeker of restitution for the blood of the Prophets and the children of the Prophets?
> Where is the seeker of restitution for the blood of the one slain in Karbala?”
These lines express longing, hope, and a call for the reappearance of Imam Mahdi (peace be upon him). They also outline the objectives of the Mahdist revolution:
### 1. The Day of Victory
The “Master of the Day of Victory”—meaning the one who opens the world to justice—is Imam Mahdi (peace be upon him). This is the same goal Imam Husayn (peace be upon him) referred to in his letter to his brother Muhammad ibn al-Hanafiyya:
> “In the Name of God, the Most Gracious, the Most Merciful. From Husayn ibn Ali to Muhammad ibn Ali and those of Banu Hashim who are with him: As for what follows, whoever joins me shall attain martyrdom, and whoever does not join me shall not attain the **Victory** (*al-Fat’h*).”
Compare this “Victory” mentioned by Imam Husayn with the one mentioned in Surah al-Sajdah:
> *”They say: ‘When will this Victory be, if you are truthful?’ Say: ‘On the Day of Victory, the faith of the disbelievers will not benefit them, nor will they be granted respite.’ So turn away from them and wait; indeed, they are waiting.”* (32:28-30)
This “Victory” certainly does not refer to the Conquest of Mecca, for on that day the faith of the Meccans was accepted (they became known as *al-Tulaqa’*—the freed ones). Rather, it refers to the divine victory over the entire world in the time of the Mahdi (peace be upon him). Notice how the verse concludes with “Wait; indeed, they are waiting”—a term used specifically for the awaited Awaited Imam.
### 2. The Goal of Reform
The second goal of the Mahdist revolution is **Reform** (*islah*), which is the same objective for which Imam Husayn (peace be upon him) rose.
In *Du‘a al-Nudba*, we ask: *”Where is the one who shall gather the fragments of righteousness (reform) and contentment?”*
Similarly, Imam Husayn declared before leaving Medina:
> “I have not risen for the sake of mischief, oppression, or corruption. I have only risen to seek **reform** in the nation of my grandfather, the Messenger of God (peace be upon him and his family). I desire to enjoin the good and forbid the evil, and to follow the path of my grandfather and my father, Ali ibn Abi Talib.” (*Bihar al-Anwar*)
By saying he would follow the path of his father Ali (peace be upon him), he indicated that reform begins with the system of governance and caliphate, which began with the first Imam and will culminate in the Mahdi—a caliphate upon the methodology of Prophethood.
### 3. Seeking Restitution for the Blood of Karbala
The supplication asks: *”Where is the seeker of restitution for the blood of the one slain in Karbala?”*
This phrase highlights the direct link between the revolution of the Mahdi and that of Husayn. It is a demand for justice for the blood of Imam Husayn, his children, and the infant who was slaughtered from ear to ear, as well as the blood of his companions.
This is not a matter of personal revenge; it is the cause of an entire nation and a response to centuries of oppressive rule. Karbala represents the eternal struggle between Truth (*Haqq*) and Falsehood (*Batil*). This conflict has existed since Adam (the Divine Vicegerent) and Ibis (the rebel).
### The Modern Context
The consequence of turning away from the divine leadership of the Ahl al-Bayt was that the lowliest of people sought the caliphate, turning it into a hereditary monarchy. The nation fractured, and today many Muslim and Arab nations have fallen under the influence of global “satans.” We live as if in an era of “American Caliphate,” where little can be done without the approval of the “American guardian,” leading to civil wars and the destruction of Islamic lands.
At the time of the Mahdi’s reappearance, his primary opponents will be the forces of global arrogance, Zionism, and their Takfiri allies (like ISIS/Daesh). These groups claim to represent the Sunnah, but their actions prove they are a plague upon the lands they enter, primarily slaughtering the very Sunnis they claim to represent.
The Mahdi (peace be upon him) comes to establish the state of Divine Justice. He is the fulfillment of the dreams of the Prophets and the divine project for humanity.
—
## The First Proclamation of Imam Mahdi
Imam al-Baqir (peace be upon him) said:
“The *Qaim* (the Riser) will be in Mecca, leaning his back against the Holy House (the Kaaba), calling out:
> ‘O people, we seek God’s help. Who among the people will respond to us? For we are the Household of your Prophet Muhammad, and we are the closest of people to God and to Muhammad (peace be upon him and his family)…
>
> I am the remnant of Adam, the treasure of Noah, the chosen of Abraham, and the elite of Muhammad (peace be upon them all).
>
> Is it not that whoever disputes with me regarding the Book of God, I am the foremost in the Book of God? Whoever disputes with me regarding the Sunnah of the Messenger of God, I am the foremost in the Sunnah of the Messenger of God.
>
> I adjure by God anyone who hears my words today to convey them to those who are absent… I ask you by the right of God, the right of His Messenger, and by my right—for I have the right of kinship to the Messenger of God upon you—that you aid us and protect us from those who oppress us.
>
> For we have been frightened and oppressed; we have been driven from our homes and our children; we have been wronged and our rights have been taken, and the people of falsehood have slandered us.
>
> Fear God regarding us! Do not abandon us, but support us, and God will support you…'”
—
Peace be upon Husayn,
and upon Ali ibn al‑Husayn,
and upon the sons of Husayn,
and upon the companions of Husayn.
