Discussion On Imam-e-zaman(a.t.f.s.)

The Future of the Universe in the View of Religions and Schools of Thought

Basically, what is the view of humanity concerning its future? What are the views and opinions of scholars, congresses and schools of thought? How do we picture the future of mankind, a journey that started from times ancient? Is the belief in Mahdaviyyat, a progressive creed or a regressive one?

We observe that most religions, philosophical and even political schools consider the future of mankind to be better than his past. Therefore, all the worldviews, heavenly or otherwise, constantly strive to improve the future upon the past and the present.

Fundamentally, the proposition of Utopia (ideal state) in Platonic philosophy, before Christ and prior to Islam, is a style of philosophical development. Of course, it is possible that some of its characteristics may be imaginary in the view of modern sociologists. Nevertheless, the four pillars of an ideal state, as propounded by Plato, 'justice, chastity, wisdom and bravery' are in themselves a sign of positive futurism.

In these four bases, wisdom accompanies chastity (or knowledge with ethics) and bravery supplements justice. (To borrow an ancient philosophical term) why is the world limping today? The reason is that because one or even two of these pillars are found wanting in the modern society. Moreover, an ignorant society is the one that is devoid of all these four essentials.

These four bases are the factors of perfection for an individual as well as a society. The lack of any one of these signifies a serious shortcoming. An illiterate person, a coward scholar, a courageous scholar but devoid of chastity, a courageous, chaste scholar but unjust and oppressive, are all examples of imperfect persons. The presence of only one or few and not all the four pillars does not lead to perfection.

But if these four attributes or Utopia (using Plato's term) are available in any single individual, such a person is deemed to be a perfect. And if these were found in a society, it would be considered as an ideal state. Hence, Utopia (ideal state) is positive futurism.

Most philosophical works that deal with politics and civics are based on this hypothesis. Sadruddin Shirazi2 in the end of his book, 'Al-Mabda wa al-Maad' has brought a discussion concerning the backdrop of social governance. The gist of his view is regarding the benefits that society will enjoy, which possesses these four pillars. If an individual bears these four attributes, he is a leader and if a leader is devoid of any one of these four traits, he will no longer remain a leader.

Similarly, a society that has all of these four qualities prevalent in it can Also known as Mulla Sadra, the great Iranian philosopher er societies. Lastly, if these four elements are found in the world, the entire humanity will move towards perfection and the state of affairs shall enjoy considerable desirability.

This thought, as discussed briefly, perhaps may have its roots in divine religions but philosophical schools have also endorsed it. The Zoroastrians view the future as positive, labeling it as 'the victory of Ahura Mazda's army over the forces of Ahreman (devil)'. In Hinduism too the future is considered to be bright and prosperous.

Last, but not the least, even the materialist schools of thought, headed by Marxism, foresees the future to be better than the past, albeit using different terms like single family patterns, co-operative ownership, joint government, etc. Anyhow, they never opine that the future is doomed. Rather, they suggest that future will tread the path of perfection but there are differences in the interpretation of the term 'perfection', some of which we have already hinted at above3.

Thus, we must accept this as a principle. Regardless of the sect that we belong to Shias, Sunnis, or any other faction of humanity, we must look at the future positively and search for the basis of this positive outlook. Basically, due to his humanity, man feels a sense of responsibility and accountability, which persuades and coaxes him to search and investigate.

Had the future been damned, there would be no incentive for the scientists to seek and spread science. The same would apply for the reformers, philosophers and all other advocates of some thought or science. For, the research and investigation of all these scholars is based on the fact that they consider the future to be positive and the way to reach to this zenith is this particular way. Thus, had there been no peak to attain, there would be no need for any guidance or leadership.

This is basic principle and we Shias among the followers of all sects and schools of thought, hold our heads high and declare that we subscribe to such a creed. That is, we consider the future to be positive. Moreover, our positive outlook is to that extent that if we are sure that tomorrow is the Day of Judgment and only one day remains from the end of this world, yet we will say that the final outcome will be implemented. This last day will be prolonged to a length so that sufficient time is there for the accomplishment of this final result.

The Messenger of Islam (s.a.w.a.) has conveyed the aforementioned concept in a beautiful tradition, come down in successive transmission (tawaatur) and recorded in the books of both Shias as well as Sunnis. The tradition goes as follows:

These lectures were prior to the breaking up of Soviet Russia (U.S.S.R.) and other East European countries. But this disintegration is in no way contradictory to the discussion that the future of mankind is better than the past.

"If there remains only a day for the world to come to an end, Allah will prolong this day till He raises a man from my progeny/nation. His name will be my name. He will fill the earth with justice and equity as it would have fraught with injustice and oppression.4"

Therefore, even if all the angels of the heavens descend and declare that tomorrow is the Day of Judgment, we will contend that since the reformer, who will fill the earth with justice and equity, has not yet appeared, this day will be prolonged to an extent that the promise is fulfilled. Yes, we are so positive about the future that if all scientists come together and prophesize that tonight the earth will split and come to an end, we will not believe it. We will refute it as we have firm conviction in the Prophet's (s.a.w.a.) prediction and hence, despite all threats of doom, will sleep comfortably.

The following sentences of Doa-e-Ahd are the best proofs of a positive outlook about the future:

"O Allah! If death comes between me and him (Imam-e-Zaman's (a.t.f.s.) reappearance), which you have made compulsory and obligatory upon your servants, then bring me out from my grave, (in the condition that) I am wearing my shroud, my sword naked, my spear uncovered, responding to the call of the caller in cities as well as deserts.5"

You saw how lovely and beautiful the statements of this supplication are! This discussion has come in various sources. In these books, apart from the prophesies of the heavenly religions, glad-tidings of the various schools are also reflected. There are scholars, who have researched on this subject, and extracted forecasts on this topic from the Old Testament, the New Testament, the Avestha, Indian scriptures, etc.

Some have even investigated and compiled books written on Imam-e-Zaman (a.t.f.s.) from the first century of Islam till date. Hence, we have books that have been written in the first century and another book, which I have in hand right Muntakhabul Asar by Lutfullah Safi Gulpaygani, p. 153 Mafaateeh al-Jenaan by Shaikh Abbas Qummi (a.r.) now, has been penned in the second century and is a compilation of traditions regarding Imam-e-Zaman (a.t.f.s.), much before his birth.

**The Future from the Islamic View

The Quranic View:**

We have stated before that Islam, like all other religions, portrays an optimistic picture of the future. This portrayal has been done in the manner most beautiful in the Holy Quran. Therefore, right in the beginning of creation, it is stated that the first creature on earth would be Allah's Caliph; it was the wish of Allah to appoint His caliph on the earth.

"And when your Lord said to the angels, 'Surely I am going to appoint a Caliph in the earth."6

At this juncture, the angels expressed their amazement and Allah replied to their query, which is known to one and all. One of my teachers, a highly respectable and knowledgeable person,7 explains this incident in a very interesting manner. He says that on that day, the angels saw the bridge of Tajrish (in Iran) and the promenades of Paris and said, "Will you appoint somebody who will create mischief in it?" and then they saw the first and second World Wars and said, "and shed blood?" But Allah the Almighty saw Ali Ibn Abi Talib (a.s.) and said, "Surely I know what you do not know."

According to the Holy Quran, the aim of creation of mankind on the earth is based on the very appointment of Allah's Caliph. Thus, in the beginning of creation, Allah says, "Surely I am going to appoint a Caliph in the earth." After his advent on the earth, Allah has provided a model for him so that all may strive to emulate him.

For further understanding of this concept, let me cite an example. Suppose that a person builds a school and expresses his desire to educate students to become engineers, doctors, specialists, etc in it. After the passage of some time, when one student passes out of this institution, the builder of these schools brings him forward and says, 'For him only have we built this institution? All our efforts were directed towards this very individual.'

Baqarah: 30 Ayatullah Shaykh Husain Waheedi Khurasani in one of his speeches in Masjid-e-Arak of Tehran.

Some of the traditions that explain the virtues of the Holy Prophet (s.a.) and his pure progeny (a.s.) carry a similar meaning. For instance, Allah the Almighty says to the Holy Prophet (s.a.) :

"If you were not there, I would not have created the universe."8 Allah the Almighty created Hazrat Adam (a.s.), the father of humanity, as a role model from all aspects and ordered the others to emulate him and strive to be like him. But as time passed, and other human beings tread on the face of the earth, they failed to emulate their role model, as was expected of them for the fulfillment of the divine promise, and much to the disappointment of the righteous.

Yet, Allah the Benevolent, by sending the other Prophets (peace be on them) to them, indicates that the appointment of His Caliph on the earth is not rendered null and void. Rather, He would send more such people on the earth, who would not only be like His first Caliph, but more perfect.

Some are of the opinion that such verses are only for the gradual finalization of Allah's Promise. Hence, in the Holy Quran, first He says, "Surely I am going to appoint a Caliph in the earth" and thereafter the Prophets (peace be on them) reminded the people. And when the series of Prophethood reached to Hazrat Dawood (a.s.) and Hazrat Sulayman (a.s.), Allah says, "Surely I have written in the Psalms after the Old Testament that surely the earth, My righteous servants shall inherit it."9

To understand the above verses in their right context and comprehend their relevance, let me cite an example. You loosen the nuts and bolts of this tape- recorder, dismantle it completely, mix it with some additional screws that do not belong to it and tell somebody to assemble it once again in the desired order.

Now, if somebody like me, who is totally ignorant about its technicalities, takes it in his hand, he will never manage to sort out its nuts and bolts with the additional screws or assemble it. But if it is given to somebody who is an expert in this field, immediately, he will get on with the task of separating its nuts and

Behaarul Anwaar, vol. 15, p. 28

Anbiyaa: 105 and within no time, he will assemble it and hand it over back to you.

Similarly, the Quranic verses concerning Imamat and Qaemiyyat are as scattered as the parts of the tape recorder in the above example. As we are unacquainted with Allah's Book, we do not know as to which verse talks about Imam-e- Zaman (a.t.f.s.). But if we hand over these verses to the one who is well familiar with them, he will bring one verse from the beginning, another from the middle and yet another one from the end. He will place about twenty to thirty verses next to each other in such a manner that they will not be applicable for anybody except the Promised Mahdi (a.t.f.s.).

From such verses, we can select a few. For instance, Surely I am going to appoint a Caliph in the earth" being one of them. If you ask what this verse means, it will be answered, 'It means that there must be a divine caliph in the earth.'

The second verse is that very one which has been discussed above and which states that divine promise is definite. For, Allah the Almighty assures, "And indeed We have written in the Psalms after the Old Testament (in the various exegesis, the word zikr implies both the Old Testament as well as remembrance-its literal meaning) that the earth, it shall be inherited by My righteous servants."

So how much of the earth will they inherit? Is it about three hundred or four hundred meters of a land? No, definitely not. It is not talking about just a piece of land but about the whole earth. The definitive article used in the word 'the earth' is used to connote the whole in Arabic. Thus, the righteous servants of Allah will inherit the entire earth.

In yet another verse, Allah the Almighty prophesies, "…Surely the earth is for Allah, He causes it to be inherited by anyone of His servants, as He pleases and the hereafter is for the pious ones."10 Here too the servants have been categorized as the righteous and pious servants. The last part of the verse is a pledge where Allah says that this is My promise to you.

A'raaf: 128

It is better to clarify this point over here that some times we speak in general that I will do this work. But at other times, we say it in the form of a vow. We practice this in our daily lives. For instance, one of our friends usually comes to us and says that 'I intend to invite you'; but this is a general statement. But when? Where? Will he not regret? Thus, it is still not a promise.

One day he comes and says, 'Sir, please note and remember that I intend to invite you.' Fine, we remember but still he has not taken any commitment from us. But one fine day he comes and takes a promise from us. That is, he says, 'I want to officially invite you all on such and such day, at such and such time, and in so and so place for dinner.' These are the three stages of glad tidings.

Of course, it should be known that there are two kinds of prophecies, one is a promise (wa'd) and another is a threat (waeed). It is certainly better if a threat is not carried out. But if a promise is not fulfilled, it is wrong and evil. In the case of Allah, He has threatened a lot, 'I will throw you in hell, I will punish you…' but later, He forgives. On account of His being a Forgiver, maybe He does not carry out His threat. But if He does not fulfill His promise, then it is indeed wrong and evil.

Now, when this is clear, Allah the Almighty, promises, "Allah has promised those of you who believe and perform good deeds."11 In the beginning, He said, 'Surely I am going to appoint a Caliph in the earth' But now He says,

"Allah has promised those of you who believe and perform good deeds that He will certainly appoint them as heirs in the earth as He has appointed as heirs those before them (one type of such caliphs were Prophets Dawood and Sulayman (a.s.))

And certainly He will establish for them their religion which He has chosen for them." Where in the Holy Quran has this chosen religion been mentioned? It is mentioned in the following verse, 11 Noor: 55

"Today, I have perfected for you your religion, completed My bounties upon you and chosen for you Islam as a religion."12 So in this verse, it has been explained in clear terms as to which are the religion chosen by Allah for His servants.

Thereafter, He says, "And He will surely convert their fear into security". What does fear and security imply in this verse? Fear is a general term e.g. fears of hunger, fear of insecurity, fear of world war, fear of an atomic war, etc. All these are fears and hence Allah promises that He will convert their fear into security. In other words, We will change the atmosphere of fear and insecurity into one of security and comfort.

The verse continues, "(as) they worship only Me, do not associate anything with Me. Then whoever disbelieves after that, and then indeed these are the transgressors."

Therefore, all the above are promises of Allah. Now let us see, whether these statements are definite promises of Allah, tantamount to His Intention, or they are just general statements made by Him. In this regard, there is another verse that pledges,

"And We intend to oblige those who have been rendered weak in the earth and that We make them the Imams and We make them the heirs. And We will establish them in the earth and We will show Firaon, Hamaan and their armies what they were dreading from them."13

It should be known that the word "mustaz'af" does not mean weak. Rather, its true connotation would be those who have become weak willingly and voluntarily or have been rendered weak. For, it is possible that those who have preferred to remain weak willingly could be strong and powerful. (They have preferred being the oppressed one rather than the oppressor.)