Before looking into the reasons for“Raj’at” , it’s important to note that with regards to the divine laws and commandments, no common man can understand all their dimensions and reasons except if the All-Wise Allah or one of the prophets or Imams have talked on the matter. Anyhow, by pondering over the numerous traditions on ‘Raj’at’, one can derive several guidelines though its dept can only be achieved from the treasure-house of knowledge of the holy Imams.
‘Raj’at’ partly fulfils the aspirations and wishes of prophets and Imams that could not be achieved during their initial lives and that is their presence in a community spread with monotheism and justice. In this connection, you may refer to traditions No. 1, 2, 3 and 39 of the book“Ar-Raj’at” written by Mirza Muhammad Mo’min Astarabadi ( 11th century).
The past people and nations especially the believers have not reached their long and innate goal of a just society filled with piety, goodness and knowledge. Refer to tradition Nos: 6, 7 & 8 of same book.
Similarly, those awaiting the rule of Imam Mahdi (a.t.f.s.) who died while they looked forward for their master’s manifestation. They expressed their love for Imam (a.t.f.s.) by reciting ‘Dua-e-Ahd’ with such words:
“O Allah, if death which is Thy slaves’ indispensable destiny, creates separation between him and me, then raise me from my grave….”
With such sincerity in prayers, the believers haven’t achieved their goal.
Finalization of argument and putting on trial the atheists, hypocrites and tyrants who oppressed the prophets and particularly the immaculate Imams. Refer to traditions Nos: 21, 38 & 41 of“Ar-Raj’at” .
Proving and demonstrating Divine Power by making the dead alive for some honourable prophets and nations. Refer to verse 110 of Chapter Kahf about the dead returning to life by hands of Jesus (a.s.) and verses 21 and 25 of Chapter Kahf about the people of the cave returning to life.
Partial establishment of the greater resurrection within the limits of this world and retribution of a few among the pious believers and pure disbelievers.