Theological Instructions

LESSON FORTY: IMAM MAHDI

Introduction

In previous lessons, certain traditions have been cited which mention the number of the nominated Imams, some indicate each one by name, and a few also indicate that they were all from the tribe of the Quraysh. In addition to this there are traditions, which compare the number of Imams with the number of the chiefs of the Bani Isra’el, and others, which state they are all from the progeny of Imam Hussein (a).

There is not adequate space here to refer to all such traditions; instead this lesson will concentrate on Imam Mahdi (a) (May Allah hasten his reappearance). For the sake of brevity we will mention only the most important issues that deal with this subject.

A Divine World Government

It has already been established that the fundamental purpose for the nomination of prophets was to complete the path for the sake of the perfection of man, which is attainable through the accessibility of Divine revelation. Likewise, another purpose of the nomination was for the development of Man’s intellect, and spirituality. The ultimate purpose was to establish a government based upon Divine values, worship and to install Divine justice throughout the world. Although a few individuals were somewhat successful in achieving the above, they were only so, for a limited time and in specific geographical locations. The conditions for a Divine world government however are yet to be created.

The fact that such conditions have not yet been attained is not a reflection on the inadequacy of the prophets (as) and in no way infers deficiencies in their leadership or administration skills. It is intended by Almighty God to achieve such conditions through the free-will of man and not through determinism. This can be understood from the following verse: “apostles, as bearers of good news and warners, so that mankind may not have any argument against Allah, after the [sending of the] apostles.” (al-Nisā’:165) On the other hand, God the Supreme has made a covenant for the establishment of the Divine world government in the revealed books. We can therefore predict that conditions for accepting the true religion for mankind will begin to ripen on a large scale. Equity and justice will then encompass the masses that have become tired of the injustice and oppression of the tyrannical rulers and their governments. This can be considered as the ultimate goal for the nomination of the Prophet of Islam and hence his religion will be considered as eternal and universal, as the Noble Qur’an has mentioned several times:“that He may make it prevail over all religions.”(al-Saff:9) If we focus upon the issue of Imāmah, which is the continuation and completion of prophethood, the wisdom behind the sealing of the prophethood can be understood.

Furthermore its result can be realised through the accomplishment of the goal, which will be achieved through the hands of the last Imam. This is the very issue with regards to Imam Mahdi that has been mentioned and emphasised in several of the authentic Shi’ite and Sunnite traditions.

A few of the verses from the Noble Qur’an will now be highlighted which refer to such a world government, followed by some traditions which also touch upon this subject.

The Divine Covenant

God the Supreme mentions in the Noble Qur’an that He has written in the Torah and the Psalms, that the earth will be inherited by the best of men.

“Certainly We wrote in the Psalms, after the Torah: ‘Indeed My righteous servants shall inherit the earth” (al-Anbiyā’:105) Also refer to al-A’rāf: 128, where a similar indication is mentioned by the Prophet Musa (as), and again after the story of Pharaoh and his oppression upon the people, we find indications of this subject in the following verse:

“And We desire to show favour to those who were abased in the land, and to make them imams, and to make them the heirs” (al-Qasas:5) However this verse refers to the Bani Israel but, “We desire” indicates a perpetual Divine will of God, which in many traditions is referred to as the appearance of the Mahdi.

Likewise in the following verse the Muslims have been addressed: “Allah has promised to those of you who have faith and do righteous deeds that He will surely make them successors in the earth, just as He made those who were before them successors, and He will surely establish for them their religion which He has approved for them, and that He will surely change their state to security after their fear, while they worship Me, not ascribing any partners to Me. And whoever is ungrateful after that -it is they who are the transgressors.” (al-Nūr:55) The traditions interpret that the referent of this verse is at the time Imam Mahdi.

Similarly many traditions have interpreted many of the other verses as relating to the Mahdi.

a. Examples from the traditions

The prophetic traditions mentioning Imam Mahdi, from both the Shi’ite and Sunnite schools reach the highest level of authenticity. Indeed many from the Sunnite school believe that the traditions concerning the Mahdi are infact the most authentic ones they have. Some of their scholars also find belief in the Mahdi to be a common belief between all the differing Islamic sects. Several of the Sunnite scholars have written on the subject of Imam Mahdi and the signs of his coming, but here we will mention a only a few of their traditions:

The Prophet of Islam (saws) mentioned: “Even If be a day left for the collapse of the world then that day will be lengthened until a man from my ahl al-bayt (progeny) who will have my name will establish a government. He will fill the land with equity and justice as the world will be full of injustice and oppression.” Another tradition narrated from Umm Salma states that the Prophet of Islam has said:

“Mahdi is from my family and is the son of Fatima.” It has been mentioned by Ibn ’Abbas that the noble Prophet (saws) said:

“Certainly ’Ali is the Imam after me and from his lineage there will be the awaited one (al-Qāi’m al-Muntazar). When he appears, he will fill the land with equity and justice, as it will be full of injustice and persecution”.

b. Occultation and its secret

The peculiarity regarding the twelfth Imam, in the traditions from the Prophet’s Household, is his occultation. In a tradition ’Abdul al-’Adhim Hasani quotes from Imam Muhammad Taqi (a), who heard it from his fathers that Imam Ali said:

“Our Qāi’m will have a long occultation and I am seeing my Shi’ah during the time of occultation will be like cattle behind pasturage, (in search of al-Qāi’m) but they will not find him. Be aware that whoever protects himself from hard-heartedness and stands firm in his religion during the time of his (al-Qāi’m‘s) occultation will be with me and at my level.” Then he continued:

“When our Qāi’m arises (Qāi’ms) he will not pledge to anyone and no tyrants can overpower him, he will be secretly born and have his occultation from the people.” Imam Sajjad (a) narrates from his fathers before him that Imam Ali (as) mentioned:

“Our Qāi’m will have two occultation and the first one is longer than the second one and whose belief (īmān) is strong and have correct knowledge (ma’rifah) will be confident in our Imāmah.” In order to understand the secret of the occultation one must study the lives of the Imams. We are aware that after the demise of the Holy Prophet, the people pledged their allegiance to Abu Bakr, then ‘Umar and then ‘Uthman. During the caliphate of Uthman the corruption had reached its peak, this subsequently ledlead to the murder of ‘Uthman, after which Ali (as) was made to accept the Caliphate.

Imam Ali who had already been nominated by the Prophet of Islam as his successor, kept quiet during the three previous Caliphates, in order to protect the newly founded Islamic society. Thus he did not publicly declare anything except those things, which proved his right to lead the Muslim community. However he never hesitated from doing anything to serve Islam and the Muslims, despite the fact that the majority of his caliphate was engaged in fighting the people of the ‘Camel’ (Aisha’s followers), Mua’wiyah and the Khawārij, until he was himself was assassinated by one of them.

Imam Hassan (a) was also poisoned as the result of an order from Mua’wiyyah.

When the latter died, his son Yazīd became leader; he failed to pay any respect to Islamic norms even in his public life. It was likely that Islam would have been completely distorted due to these deeds; therefore Imam Hussain (a) found no other alternative than to rise up against this oppression and declare his eternal revolution.

He saved Islam from total destruction, because he initiated the power of resistance through spreading awareness, although he was unable to establish a just Islamic state.

After him the other Holy Imams strived to deepen the Islamic principles of belief, and to teach the people Islamic rulings, and purify their followers. Whenever they had the opportunity they secretly encouraged the people to stand against the oppressors, tyrants and unjust leaders. The Imams strived

to create optimism amongst people in awaiting the establishment of a Divine global state. Their contemporary oppressors subsequently killed them.

However the Holy Imams managed to succeed in two and a half decades of struggle, to teach the people the Islamic doctrines, despite the severe circumstances under which they lived. They taught the people about the general requisites of Islam and clarified some of the obscure Islamic points to their very close followers. Islam was thus spread throughout the community and saved from distortion. Many Muslim groups formulated throughout the Islamic lands and fought and to a limited extent stopped the oppressors from further oppression.

The largest threat to the oppressors was the Divine promise of the appearance of Imam Al-Mahdi. They were so fearful that they went to the extent of putting Imam Mahdi’s father, Imam Hassan Al-Askari (a) under constant and severe control, so as to monitor the potential birth of any sons and if so have they killed. Imam Hassan was killed while he was still young, but the Divine Will was that his son must be born and saved in order to fulfil the Divine covenant. This is the reason that only a few from amongst the very close companions of the Imam managed to actually see Imam Mahdi, when he was less than five years old, during the time of his father’s life.

However, the Imam kept contact with his followers through his four subsequent deputies, the last passing away when the major occultation started. This will continue until the time comes when humanity is prepared for the challenge of expecting the appearance of the Imam, which will be decreed by an order from God the Almighty, in order to establish the Divine global state.

Thus the philosophy behind Imam Mahdi’s occultation is to protect him from death at the hands of the oppressors and tyrants. Various other reasons have been mentioned such as the strengthening of the believers’ faith and testing of their loyalty. It has also been observed that the people have not been deprived of the Imam’s Divine existence during his major occultation. It has been narrated in a metaphorical way that he is like the sun behind the clouds, by which the people can benefit from its light without having the pleasure of seeing it. Many people have had the opportunity of meeting him, and he has helped them to fulfil their need or spiritual wish without them actually recognising him. His life is one of the crucial factors in giving hope and optimism to men in order that they may purify and prepare themselves for his promised appearance.

Questions

1- What is the ultimate aim behind the mission of the Prophet of Islam?

2- How can this aim be achieved?

3- Which signs will indicate the establishment of a Divine global state?

4- Provide an example of a Sunnite narration related to Imam Mahdi.

5- Provide an example of a Shi’ite narration related to Imam Mahdi.

6- Define the minor and the major occultation. How can you distinguish between them?

7- What benefits can one achieve during the major occultation?