Al-Imam Al-Mahdi chapter3

Chapter 11

The Minds of the People Prepare for the Advent of the Mahdi

The session began exactly on time. Dr. Jalali opened the meeting with his question.

Dr. Jalali: The reality of human life today reveals a diversity of opinions, beliefs, and religions. It also reveals the factors which breed differences among human beings in everything you can imagine. With the existence of a plurality of every sort, how can we imagine that the entire humanity will come under one government and one power when the earth is directed by the government of the Mahdi?

Mr. Hoshyar: If the general conditions of the world and the degree of human knowledge, perceptions, and intelligence remain at the same level as before, then it is certainly farfetched to think about a unified world government under the Mahdi. On the other hand, just as the degree of human reason and civilization, and the level of human knowledge in the past centuries were not at the present level -- having through changes and transformations that are very much a part of human history gradually reached this higher point, it is plausible to maintain that the present level will not remain stagnant. Rather, it can be said with much confidence that with the passage of time humanity will reach even higher stages, allowing a better understanding the social good and the general interests of society. To comprehend this fully we must understand the past age and compare it with the present to formulate our vision of the potential future.

It has been established with abundant evidence that selfishness and self-interesteds are natural instincts in human beings. These natural traits are responsible for much of the energy that has propelled human advancement towards perfection and the acquisition of happiness and other self-serving ends. Every individual tries his utmost to further his own interests, and to overcome any obstacles that might hamper this personal gain. In this movement towards one's own interests there is very little attention paid to the interests of others in society. However, when an individual realizes that his advantage is better served by preserving the interests of others, then he accepts that idea and willingly gives up some of his own advantage for others.

It was probably this recognition of a personal interest in the preservation of the common good that prompted the institution of marriage to develop. Every man and woman realized that they needed each other and that sense of need and dependency strengthened their marital relationship. The need to balance one's own selfishness with the advantages that are accrued through relationships has been a key element in the development of a healthy family and other mutually beneficial social relations. In reality each member of a family does not have any other purpose than the realization of their own happiness. However, since the attainment of personal happiness was dependent on the happiness of others in the family, the attainment of collective happiness through a sense of cooperation and interaction quickly became the cornerstone of an ideal human relationship.

For a long time human beings lived as an extended family in tents. Following incidents of hostility, conflict and skirmishes that disturbed their sense of security, the families came together to form a society in order to consolidate their resources to defend themselves against other families and groups. This development led to the reformation of kinship groups into tribes and nations. Members or evolution coalescence of these new groups, through mutual agreement gave up some of their individual and familial rights in order to function as a tribe with a sense of the common good and were willing to put up a defense to protect their common interests against any external threat. This advancement in collective thought and recognition of a critical need to coexist, both within the tribe and in relation to other tribes, moved the society to create villages and cities to further and to defend its common good.

The progression from village life to city and national life was gradual and prompted by a pragmatic decision to further the common good that was very much defined by the need for security and peaceful relations with those societies that were more numerous and powerful. The birth of a nation was the logical outcome of the human need to provide the maximum benefit of corporate existence within a defined territory. It was in many ways an extension of familial structure in which citizenry provided the new basis for social and political cooperation. More importantly, it transcended racial and other forms of distinctions that converged under a national culture. Ultimately, their development served to remove causes of conflict and hostility and to demonstrate the benefit of unity in furthering the purposes of a good society. With the cumulative experience of hundreds of centuries of living together, an absolute egocentric individualism and human pettiness were to a considerable extent brought under some ethical scrutiny. In spite of all the benefits that accrued through a mutually recognized social contract, the need to work even harder to improve living conditions had to be guaranteed through the creation of a social and economic infrastructure.

The role played by technology in improving the quality of life was underscored by the state's endeavors to ensure that these scientific advancements were regulated through proper institutions and human rational control. Today, we are witness to the technicalization of societies around the world which has led to phenomenal breakthroughs in global relations through the technology of telecommunications. Things that had appeared to previous generations as scientific fiction have become a reality. Of all the things, national and cultural boundaries that seemed to have been defined in terms of an "iron curtain" separating the nations into eastern and western blocs have been overshadowed by electronic super-highways of ideas. The revolution of communication has changed the ideological configuration of the world. No nation can afford to live in isolation. In the midst of all this advancement, however, there remains the troubling question of how to make an individual responsive to the ethical and spiritual values which function as the backbone of a healthy society. Could the democratization of the nations guarantee the preservation of this unquestionably fundamental inner need of humanity?

The world community has experimented with different philosophies and ideologies to strengthen the common vision that would guarantee harmony and justice among peoples of different races and creeds. Nationalism, communism, socialism, capitalism, and so on have alternatively divided the nations, united them partially under one or another -ism, brought them to the brink of destructive nuclear warfare, and forced them to work with each other under international organizations like the United Nations. The human search for harmony and peace with justice remain the most precious prize for the global community. At the same time, the lingering memory of two World Wars with their disastrous outcomes have provided a grim reminder of how far humanity seems to be from that lofty ideal of peace on earth.

International organizations are marred by the power politics of stronger nations against the weaker ones. Different forms of imperialism and colonization are rampant even in the post-colonial era. In spite of all the experiences with wars and conflicts, the world's nations are engaged in accumulating weapons of mass destruction that could wipe out the entire human race in a matter of seconds. The very foundation of human global community, namely interconnectedness, is at stake.

If human history in the recent past can be taken as indicative of the future direction of the global human enterprise, it is not difficult to surmise that humanity is at a crossroads marked with basically two choices: to pursue a pure materialism its moral and social accompaniments; or, to respond to the moral-spiritual challenge of accepting God as the sole guide. In other words, with materialistic consumerism at its height, and individualism and secularism functioning as the two wings that make this kind of blind dedication to it possible, God and God's ethical and spiritual directives have been practically trivialized and systematically removed from the public life of a nation. At the same time, there is this natural urge in human beings to seek out their Creator, to worship the Merciful, Compassionate God. Until and unless that is satisfied human beings can not find peace and harmony. No material or secular ideology can substitute for this simple, natural faith that provides the inner peace and a sense of cosmic harmony and total integrity to humankind.

The Abrahamic religions have, in particular, emphasized this natural religion of humanity founded upon an innate disposition to worship One God and implement the Will of God on earth by creating an ethical and spiritually-oriented society. These revealed religions also promise that God will empower those who respond to their innate nature by making them role models and leaders for humanity. Moreover, all false beliefs and gods are prone to provoke conflict and must be eliminated for God's order to be realized. It is only when humanity acknowledges this God-centered universe that it will be able to further the ideal global community. Such a community will naturally respond to the call of Islam and the Prophet of Islam (peace be upon him and his progeny) whose invitation to the Peoples of the Book, that is, the Jews and the Christians, to abandon differences and concentrate on One Lord, the Almighty God, is enshrined in the Qur'an in Sura Al 'Imran, verse 64 as follows:

People of the Book! Come now to a word common between us and you, that we serve none but God, and that we associate not aught with Him, and do not some of us take other as Lords, apart from God. (Al 'Imran [3],64)

The Qur'an presents this revolutionary program of creating an ethical order that will reflect the divine will on earth through God's righteous servants who have submitted themselves to God's will, the Muslims. The Prophet has also informed us that the uniquely qualified person to lead humanity to become united under One God by abandoning all forms of idolatry and concentrating on the divine purposes for humanity will be the promised Mahdi, a descendant of his. Imam Baqir has related: When our Qa'im arises he will place his hands on the heads of God's servants, bringing together disparate minds and thoughts to form a unified opinion and will lead them to pursue a singular goal, making them excel in their moral life.[1]

In another tradition Imam 'Ali b. Abi Talib has conveyed the essence of al-Qa'im's role in the future of humanity. He says:

When our Qa'im rises hostility and resentment will be eliminated from the hearts of the people, and general security will be established all over the world.[2]

Finally, Imam Baqir says: When our Qa'im takes the command in his hands, all the public wealth, mines and treasures on the earth will be at his disposal [for fair distribution among people].[3]

The Final Victory of the Downtrodden (mustad'afin)

Dr. Jalali: In every part of the world there are oppressors and tyrants who rule over the helpless downtrodden people. These oppressors hold everything under their control and have used their power to terrorize ordinary people. With this in mind, how shall the Mahdi take the command into his hands and succeed in overthrowing these tyrants?

Mr. Hoshyar: Actually the triumph of the Mahdi is the triumph of the downtrodden people of the world over their oppressors. After all, they are in the majority and all power in reality stems from them; whereas the oppressors, however powerful they may be, are in the minority and do not possess the real power. This is the sense in which the universal victory of the twelfth Imam is conceivable. Let me elaborate at this juncture so that what I am asserting becomes clear.

On the basis of some passages of the Qur'an and several hadith-reports it is correct to suggest that in the final analysis the oppressed people of the world, as a united bloc in a single revolution against the oppressors, to be led by the promised Mahdi (peace be upon him), will be victorious. They will permanently defeat the forces of tyranny and injustice and will assume the administration of the world. God, the Exalted, says:

Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors, and to establish them in the land. (Qasas [28], 5)

The passage explicitly gives the glad tidings that the final control over the power and administration of the world will be in the hands of those 'that were abased.' Hence, the victory of the twelfth Imam, the Mahdi, is the same as the victory of the downtrodden peoples of the earth. To further clarify the matter let me emphasize the following points:

(1) What is the meaning of being 'abased' or 'downtrodden' (istid'af) and who are the 'abased' (mustad'afin).

(2) What are the characteristics of the 'tyrants' or 'oppressors' (mustakbirin)?

(3) Why is it that the tyrants have got an upper hand over the downtrodden?

(4) How is it possible for the downtrodden to overpower the tyrants?

(5) Who is the leader of this world movement?

In the Qur'an the term 'downtrodden' is juxtaposed with 'oppressor.' For this reason, it is necessary to examine these two terms together. According to the Qur'an, 'oppressors' have certain characteristics. In a passage where Pharaoh, an oppressor, is mentioned the Qur'an says:

Now Pharaoh had exalted himself in the land and divided its inhabitants into sects, abasing one party of them, slaughtering their sons, and sparing their women; for he was of the workers of corruption. (Qasas, 4)

Three characteristics of the oppressor are identified in the above passage. First, exalting oneself; second, dividing people into sects; third, working corruption.

In another verse the Qur'an says:

Pharaoh was high in the land, and he was one of the prodigals. (Yunus [10], 83)

In this verse prodigality or wastefulness is regarded as a characteristic of an oppressor.

In another passage the Qur'an says:

So he (i.e., Pharaoh) made his people unsteady, and they obeyed him; surely they were an ungodly people. (Zukhruf [43], 54)

Here the verse points to making people 'unsteady', that is, humiliating them and then making them obey him, as another characteristic of a tyrant.

In another passage the Qur'an says:

And Korah, and Pharaoh, and Haman; Moses came to them with clear signs, but they waxed proud in the earth, yet they outstripped Us not. ('Ankabut [19], 39)

In this verse, refusing to accept the truth is regarded as a trait of oppression. In yet another verse the Qur'an says:

Said the Council of those of his people who waxed proud (alladhina-stakbarü) to those that were abased (alladhina-stud'ifü), to those of them who believed, 'Do you know that Salih is an Envoy from his Lord?' They said, 'In the Message he has sent been with we are believers.' Said the ones who waxed proud, 'As for us, we are unbelievers in the thing in which you believe.' (A'raf [7]: 76)

In another place the Qur'an identifies the tyrants as those who spread disbelief and the setting up of compeers to God (shirk):

Those that were abased will say to those that waxed proud, 'Had it not been for you, we would have been believers.' . . . And those that were abased will say to those that waxed proud, 'Nay, by devising night and day, when you were ordering us to disbelieve in God, and to set up compeers to Him.'

Several traits of the oppressors become evident from the above citations from the Qur'an:

1. Waxing proud, that is, regarding oneself as superior;

2. Creating differences and conflicts among the people in order to divide them;

3. Immoderation and extravagance;

4. Humiliation and persecution of the people;

5. Spreading corruption;

6. Refusal to accept the truth; and,

7. Propagation of disbelief and setting up compeers to God.

Oppressors are a group of people who without any grounds introduce themselves as superior to others. They tell the people that they are statesmen and intelligent experts able to manage their affairs better than they can do for themselves, thereby implying that the people neither possess the maturity nor the ability to realize their own good. Hence, in order to become prosperous and happy, they should obey these so-called 'experts.' One of the most important strategies that they employ in controlling the people is to divide and rule. Moreover, to perpetuate their power they actively engage in spreading corruption through disbelief and in encouraging sinful deviation and wickedness among the masses. Through manipulation and exploitation of the people's wealth they are able to gain complete domination of their political and social life. In the name of the defense of the land and people they engage in the accumulation of destructive armaments which they ultimately use against their own subjects. All in all, these individuals are engaged in wholesale exploitation of their people in order to amass wealth and use it for their personal benefit with absolutely no accountability. In reality, these individuals, in the Qur'anic phraseology, are 'those who wax proud' through trickery and through misappropriation of the power that stems from the people.

The downtrodden people, in contrast to these oppressors, are not truly the weak and disabled ones. They are those who have suffered at the hands of the oppressors who have denied them their human dignity and have exploited them thoroughly to serve their own material and wicked goals. In this process of exploitation these downtrodden people have forgotten their own real worth and have fallen into mental slavery to those who have colonized them. After all, everything in the form of national wealth, good land, water, and so on belongs to the people. Natural resources, power of labor, knowledge, industry, and discovery of new sources of generating wealth -- all these belong to the people. The power that comes from a laborer, an industrialist, a soldier, an army, an administrator of justice and other organs of government is produced by the people. As such, it is the people who are the source of power and not the oppressors. If people stop cooperating with the tyrants, where will their power come from? Nevertheless, it is through false promises and fraudulent advertising of their goals that the oppressors are able to alienate the people from their pure and original selves and bring them under their unjust charge. They use the people against the people. In other words, oppressors throughout history have been a minority who have endeavored to keep the people ignorant of their true selves and eternally downtrodden so that they can perpetually dominate them.

Here we come to understand the missions of the Prophets who were sent to humanity to pull the people out of their ignorance and enable them to realize their true worth. The Prophets became the leaders of the downtrodden in order to guide them to free themselves from the yoke of slavery to the tyrants whose falsehood and arrogance they exposed openly, challenging these tyrants to abandon their wickedness and exploitation of the peoples. In a sense, the mission of the Prophets has been to empower ordinary human beings to realize the divinely ordained goal of creating a just and equitable society on the earth.

The Qur'an documents for us the history of this struggle of the Prophets against the tyrants of their time. Thus, Abraham arises against Nimrod, Moses stands firm against the domination of Pharaoh, Jesus perseveres against those who exercised authority invested in them unjustly, and the Prophet Muhammad (peace be upon him and his progeny) rises up against the Abu Jahls, Abu Sufyans, emperors and other rulers of his age to engage in jihad to liberate people from the shackles of oppression and the tyranny of the powerful in the society. An extremely important feature which distinguishes the mission of the Prophets from that of the tyrants is the Prophet's cardinal attempt at awakening the people to their true nature, the state in which God created humanity. This distinction of the Prophetic mission is captured in the following verse of the Qur'an:

Indeed, We sent forth among every nation a Messenger, saying: 'Serve you God, and eschew idols (taghüt).' (Nahl [16], 36)

So whoever disbelieves in idols (taghüt) and believes in God, has laid hold of the most firm handle, unbreaking.

The Qur'an regards warfare in the path of God as permissible and as a Muslim's duty, because it is undertaken to save and protect the downtrodden. Thus, it says:

How is it with you, that you do not fight in the way of God, and for the men, women, and children who, being abased, say, 'Our Lord, bring us forth from this city whose people are evildoers, and appoint to us from Thee a helper'? 

The believers fight in the way of God, and the unbelievers fight in the idol's way. Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble. (Nisa' [4], 76)

Let us draw some conclusions from what we have discussed so far:

(1) The oppressors who exercise power over the people are no more than a handful. They themselves do not posses the power; rather, they are using the power that stems from the downtrodden whom they enslave by weakening and exploiting them.

(2) The downtrodden are the majority who possess the real power. They are neither as weak nor as disabled as they appear under the impact of the brainwashing strategies of the tyrants. These rulers have implanted these negative ideas in them about their weakness.

(3) The most important element in the unfortunate situation of the downtrodden peoples is the self-cultivated sense of helplessness and weakness. Since they regard themselves weak and the tyrants strong and powerful, they unconsciously become the vehicle of domination, obeying orders and acquiescing to all sorts of humiliation and deprivation, without feeling the courage to confront their oppressors. Perhaps the most significant obstacle to their taking any action to improve their lot, is the negligence of their own power. In the long process of tyrannical rule, the colonized people usually become overwhelmed by demonstrations of the colonizer's power and are oblivious to the fact that such demonstrations are no more than a fraud.

(4) The only way for the downtrodden to salvage themselves from this miserable condition is to engage in self-realization. This requires a revolution in thought and attitude to overcome many years of brainwashing carried out by the oppressive regimes and their supporters. It takes a revolution to free them from the shackles of unjust domination. That such a power is within a people's reach needs to be discovered and employed to achieve the good of the entirety of humanity. If all sectors of society -- the scholars, professionals, workers, soldiers, and so on -- come to this self-realization they can overcome even the most powerful oppressive regime on earth.

However idealistic and impractical this proposal may sound, there is little doubt that this is what the Qur'an expects from human beings while promising its realization:

Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors, and to establish them in the land. (Qasas [28], 5)

Such a universal revolution to free human beings from the shackles of tyrants and wicked powers will be launched by the twelfth Imam, the Mahdi. His companions, followers, and supporters will become the inheritors, as promised in the above passage. Imam Baqir (peace be upon him) has related the following hadith:

When our Qa'im emerges with the command, God, the Exalted, will make him place his hand over the heads of the people so that their consciences and their intellects will be perfected [to accept his lead in launching his universal revolution]. [4]

From the message contained in the Qur'an and the hadith it is evident that this revolution will be universal and for the sake of the religion of God and the implementation of the divinely ordained scale of justice. Its leader will be the twelfth Imam, the promised Mahdi (peace be upon him), and his true and worthy supporters will conduct the struggle, the legitimate and just jihad, in the way of God. The Qur'an says:

God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved for them, and will give them that He has approved for them, and will give them in exchange, after their fear, security: 'They shall serve Me, not associating with Me anything.' (Nur [24], 55)

In the hadith-reports it is related that the above-cited verse refers to the twelfth Imam and his associates and followers. It will be through them that the religion of God, Islam (islam in the basic meaning of 'submission to the will of One God'), will spread in every corner of the earth, replacing all other religions. The Qur'an and the hadith from the Imams promise a day when the downtrodden people of the world will wake up from the deep slumber of heedlessness and ignorance concerning their own worth and realize the emptiness of the claims made by the arrogant, powerful tyrants about their own power. At that time, under the leadership of the Mahdi will rally under the flag of the Unity of God, al-tawhid, and gaining power from their faith in God, they will confront the unjust rulers. With a single collective blow of powerful faith they will defeat their oppressors for ever. This will be the time when the rule of justice and equity becomes established and forces of disbelief and wickedness are permanently wiped out. There will be no more fighting among the people, since the justice of God will rule and will remove any reason for conflict and warfare. This will be the golden age of peace and harmony, under the government of God.

Why Does the Mahdi Not Appear?

Dr. Jalali: Now that injustice, oppression, disbelief and materialism have become so widespread everywhere, why does not the promised Mahdi appear so that he should put an end to the tumultuous conditions of the world?

Mr. Hoshyar: Any insurgent or revolutionary movement for a specific goal requires certain background preparation for it to succeed. One of the important prerequisites for its success is that the people should feel the need to launch the revolution and they should be psychologically prepared to endorse and support it. Otherwise the revolution could face a defeat. The revolution of the Mahdi is not free of this general prerequisite for it to achieve its goal. It could succeed only when the conditions are favorable. The Mahdi's movement is not an ordinary reform movement within a small community. It is a comprehensive movement that will engulf the entire world. Its mission is global and will include all humankind. By the same token, it is extremely difficult to implement this mission without first preparing the grounds for it. To gauge this challenging aspect of the revolution let us recall that one of the goals of the appearance of the Mahdi is to eliminate all kinds of discrimination -- racial, creedal, cultural, linguistic, and so on -- that human societies have created in their relationships with each other.

In order to create a global community based on peace and harmony through the implementation of justice and fairness, the Mahdi will have to correct the situation from its origins so that all kinds of conflicts that have marred human society should be resolved. Such a task, even today with the creation of a world body like the United Nations, has not been easy to achieve. As long as human beings are not brought back to their spiritual origins, and as long as materialism and extreme forms of selfish behavior in the name of individualism are not corrected, it is impossible to imagine how a God-centered human society can materialize. The God-centered human society can be erected on the divinely ordained laws and the divine blue print provided by the Islamic faith.

The Mahdi's revolution aspires to provide a religious focus to the confused mental situation of humanity. It desires to destroy all the false and beguiling gods created by human minds, including: geographic boundaries, races, nations, creeds, political parties, false prophets, and so on, and to replace them with purity of thought, sincerity of action, and all those values that contribute towards the betterment of humanity.

Of course, talking and writing about such things is not difficult; but to implement them through a revolution is certainly not an easy task. Such an international movement would have to do a tremendous amount of work to prepare people in every way to respond adequately to ensure its success. The religious nature of the revolution demands that it should arise from the depths of the people's souls. In particular, since Muslims have to assume the leadership role in the revolution they need to prove their worthiness in being entrusted to undertake such a major responsibility. The Qur'an posits the condition of being worthy and righteous as a prerequisite to assuming charge of the affairs of humanity:

For We have written in the Psalms, after the Remembrance, 'The earth shall be the inheritance of My righteous servants.' (Anbiya' [21], 105)

Consequently, the promised Mahdi will not appear so long as human beings have not attained the level of perfection that is necessary to accept the government of truth. To be sure, mental maturity is not an overnight development. It is a process that feeds upon events and experiences in order to become perfect. Human beings have to continue fighting over this or that piece of land until all their energies are exhausted and the truth about the artificiality of these human-invented national boundaries becomes as clear as the daylight. Only then will they stop thinking in those narrow terms and disputing over matters that do not deserve all that bloodshed and violence. When human beings begin to think in terms of their interconnectedness and when a brown or white or black person begins to think in terms of the common humanity that he or she shares with others, then it will be time for the final revolution to occur.

This situation of desperation has to occur in all other fields until that time when human beings are left with no other choice but to turn to an alternative provided by God. Even in a field like law, human experience has been one of perpetual revision to make the laws more fair and just. Hence, generation after generation of legal scholars are engaged in promulgating new laws and abrogating old ones so that they can reflect the changing times in the process of legislation. This process will continue until people realize that man made laws serve the vested interests of those who are in power; and that the time has come to discover the immutable divine laws which have been sent through the Prophets, God's representatives on earth.

Human beings today are still not ready to submit to God's plans for them. They believe that through science and technology they shall create means of acquiring happiness. It is for this reason that they have put aside spiritual and moral values and have attached themselves to godless materialism. They will run after this materialism until such time that they realize that these scientific and technological advancements, although capable of carrying human beings to the farthest possible points in space and conquering it for them, or of creating the deadliest nuclear weapons for the preservation of their power, are utterly helpless in solving international problems of injustice and in removing the vestiges of imperialism and colonialism to establish an ethical and just global society.

From the time humans founded rulers, governors, and commanders and accepted their authority, they have also held some expectations of them. They have always hoped that the stronger and cleverer individuals would restrain the oppressors and would work towards the prosperity of all. But this hope has rarely been fulfilled and seldom have a people seen their ideal government come to power. In every age human government has appeared in different forms and shapes; but invariably it has fallen into the same pattern that was described as inadequate, unjust, corrupt and that was replaced by the new form. It seems that these forms of government need to exhaust themselves for humans to realize that enough is enough, and that it is time for God's government founded upon the principle of tawhid (belief in the Unity of God) to take over the reins. Hisham b. Salim has related a tradition from Imam Sadiq, who said:

The Master of the Command will not assume the government until all kinds of people [with all forms of government in mind] have ruled. The reason is that when his government becomes instituted no one will be able to say: 'Had we reached power we too would have ruled with justice.'[5]

In another tradition Imam Baqir says:

Ours will be the final government. All families with an aptitude to rule will have reached power before us. This will be to forestall any claim after seeing our government: 'Had we reached power, we too would have acted like the progeny of Muhammad.' This is the meaning of the verse which declares: "The final result is for the godfearing."[6]

In the light of the above discussion it is evident that human nature has not sufficiently matured to become the receptacle for the government based on the belief in the Unity of God. However, there is no reason to despair because this condition will not remain forever, and ultimately God's mercy and favor will encompass humanity. In order to further the divine purposes God will endow human beings with the necessary wisdom and faith to fulfill the goal of creation. No human can deny the aspirations shared by all generations, from time immemorial, that human beings should be happy and prosperous in their life on the earth; that there should be justice and equity in the society; that there should be a complete sense of security from any internal or external threat to human existence. This aspiration is part of God's creation impressed in the nature of human beings and, therefore, God will guide and assist them in fulfilling it. This will happen when all human ideologies and -isms have utterly failed to further good of human society. At such a time of despair there will be a renewed hope in the teachings of the Prophets and in the divinely ordained laws of justice and equity that these selfless and sacrificing messengers of God came to promulgate. There will surely be a recognition that human society, in order to become spiritually and morally sound and prosperous, is in need of two things: one, a clear and perfect blueprint from God that would set forth a program for reform and revival; and two, a divinely protected (ma'süm) leader who can execute the divine blue print without any error of omission or commission. God, in His Divine Wisdom, has prepared the Mahdi for such a highly sensitive time as that so that he can implement the program that Islam came to teach under the Prophet (peace be upon him and his progeny).

Another Reason for the Delay in the Appearance of the Mahdi

Another reason mentioned in the traditions is reported in a hadith from Imam Sadiq in which the Imam said:

In the loins of disbelievers and hypocrites God has deposited a seed for believing persons. It was for this reason that Imam 'Ali b. Abi Talib refrained from killing the fathers of disbelievers so that believing children could be born of them. After that whenever he met them he would endeavor to kill them. Similarly, our Qa'im will not rise until God's trust from the loins of the disbelievers has been delivered. After that he will appear and will eliminate disbelievers. [7]

The program that will be followed by the twelfth Imam is that he will offer the religion of Islam to the non-believers. Anyone who accepts that call will be saved from being killed. All those who refuse to accept Islam will be killed. On the other hand, we know that history is replete with cases of believing children born of non-believing and hypocritical parents. Was it not the case of the early Muslims who were born of non-believing parents in the pre-Islamic age? If the Prophet had killed all the non-believers during the conquest of Mecca, the Muslims then born of their generation would never have come into existence. God's grace and benevolence necessitates that human beings should be left alone to their beliefs so that in time those believers among their children will be born. It is necessary that the earth should produce believing humans, in accordance with its potential and capability, and that God grants them life. As long as a human being procreates and brings forth a believer and worshipper of God, he or she should remain on earth. This situation will continue until people's understanding becomes receptive to God's unity and worship. At that time the Imam of the Age (peace be upon him) will appear. A large number of disbelievers will accept faith at his hands. Those who persist in their disbelief in those circumstances will be the people from whom there will be no believing offspring.

*******

It was late in the evening. The discussion was very serious and demanded constant attention. It was, therefore, decided to adjourn the meeting and set the time for the following session at Dr. Jalali's residence.

Notes:

Bihar al-anwar, Vol. 52, p. 336.

Ibid., p. 316.

Ibid., p. 351.

Bihar al-anwar, Vol. 52, p. 336.

Bihar al-anwar, Vol. 52, p. 244.

Ibid., p. 332.

Ithbat al-hudat, Vol. 7, p. 105.

Source: Ahlul Bayt Digital Islamic Library Project 

 

Chapter 12

How Will the Imam Know That the Time for the Appearance (Zuhur) Has Come?

The meeting started on time. Dr. Jalali welcomed the group and opened the session with his question.

Dr. Jalali: How will the Imam of the Age know that the time for his emergence has arrived? If it is said that at that moment he will receive the information from God, then it becomes necessary that he too, like the Prophets, receives revelation. In that case there would be no difference between a Prophet and an Imam.

Mr. Hoshyar: First of all, it must be pointed out that both the rational arguments and hadith that speak about the Imamate regard it possible that the sacred existence of the Imam has contact with the hidden world. At times of dire necessity the Imam is empowered to know such religious truths. In some traditions it is reported that the Imam can hear the voice of an angel, although he does not see him.[1]

Consequently, it is possible that God, the Almighty, might inform the twelfth Imam through inspiration. Imam Sadiq has related:

One of us, the Imams, is victorious although in concealment. When God wills to make his task public He will impact his heart with a hint, and he will emerge and take charge of the affairs with God's command.[2]

It is reported by Abu Jarud, who came to meet with Imam Baqir and asked him to tell him about the Master of the Command. The Imam said:

At night he would appear to be one of the most fearful persons, whereas in the morning he will turn into one of the most confident and secure persons. His program will be revealed to him in a matter of one night and a day.' Abu Jarud went on to ask: "Will he receive revelation?" The Imam said: "Yes, he will receive revelation. But it will not be the revelation Prophets receive. Rather, it will be a revelation similar to the one ascribed to Maryam, the daughter of 'Imran, to the mother of Moses and to a honey bee. O Abu Jarud, the Qa'im of the family of the Prophet is more respectable than Maryam, the mother of Moses and a honey bee!"[3]

These and other similar traditions suggest that the Imams too receive revelation and inspiration, while the difference between the two divinely ordained offices of the Prophet and the Imam remains intact. After all, the Prophet is the lawgiver and received the norms and the injunctions of the Shari'a through revelation. On the other hand, the Imam is merely a protector of the law who does not receive the injunctions and the laws through revelation.

Moreover, it is possible that the Prophet has informed the Imams about the actual time of the Mahdi's appearance, through his provision of some indications about the signs of appearance that shall occur at the time. The Imam of the Age is also awaiting the fulfillment of these signs. For instance, in the following tradition the Prophet is reported to have predicted the emergence of the Mahdi. He said:

When the time of the zuhur arrives, God will bring the sword and the standard of the Mahdi to a sound calling out: 'O God's friend, rise and kill the enemy of God!'[4]

One piece of probable documentation that is provided in the hadith is the tradition that describes God's sealed instructions given for each Imam about their role by means of a revelation to the Prophet who handed that scroll to 'Ali b. Abi Talib. When 'Ali assumed the caliphate he opened the scroll and read the instructions for him and followed them during his public mission. Similarly, each Imam following him did the same thing during their period of Imamate. At present the sealed scroll with the instructions for the twelfth Imam is with him.[5]

The Preparation for the Emergence Will Take Place Overnight

There are many traditions from the Imams that describe the events in the last days before the rise of the Mahdi which will actually prepare the way for his revolution and its ultimate success. Moreover, these events will occur overnight, advancing his plans and ushering in the final advent. For instance, in a tradition reported by 'Abd al-'Azim Hasani, he cites Imam Jawad saying:

'Our Qa'im is that Mahdi who should be awaited during his occultation and should be obeyed when he appears. He will be my third descendant. I solemnly declare by swearing upon God who selected Muhammad to be His Prophet and favored us with the Imamate that if there remains only one day in the life of this world, God will prolong it so much that the Mahdi will appear and fill the earth with justice and equity as it is filled with tyranny and wickedness. God will carry out His reform work overnight just as He accomplished the task He assigned to Moses overnight when he went to fetch fire for his wife and returned with the crown of Prophethood.' He then added: 'One of the best deeds of our followers is to await for deliverance [through our Qa'im].'[6]

Similarly, the Prophet declared that the Mahdi is among his descendants and that God will accomplish his task overnight.[7] Imam Sadiq related a tradition in which he explained the reason for keeping the birth of the twelfth Imam concealed and then added: 'God will help him accomplish his task overnight.'[8] Finally, in a tradition from Imam Husayn, he says: 'In my ninth descendant a tradition from Joseph and a tradition from Moses will recur. He will be the Qa'im from the ahl al-bayt. God will help him accomplish his task overnight.' [9]

Awaiting Deliverance through the Appearance of the Imam

Dr. Jalali: What are the Muslims supposed to do during the period of occultation? In other words, what are their obligations during this period?

Mr. Hoshyar: Our scholars have identified and written in their books certain things Muslims ought to do during the occultation: to pray for the twelfth Imam; to do charitable works for him; to perform hajj and to appoint someone to do that on his behalf; to seek his help and assistance in times of difficulty, and so on. There is no doubt that all these suggestions are praiseworthy and there is no need to enter into any discussion about them. However, the most important obligation mentioned in the sources and that which needs further elaboration is awaiting deliverance through him (intizar faraj). To some extent, this obligation has been neglected and no detailed discussion about it has been undertaken. There are many traditions from the Imams, both recommending the awaiting and enumerating its merits and excellences, during the occultation. Let us cite some examples:

Imam Sadiq (peace be upon him) says:

Any one who dies with the love (wilayat) of the ahl al-bayt while awaiting deliverance [through the appearance of the Qa'im], resembles the one who will be in the Qa'im's tent.[10]

Imam 'Ali Rida (peace be upon him) reporting from his forefathers and from the Prophet relates the hadith from the latter, who said: 'The best deed of my community is to await for the deliverance.'[11]

Imam 'Ali b. Abi Talib (peace be upon him) says:

Any one who awaits our government, resembles the one who, in the way of God, has rolled in his own blood.[12]

In another tradition Imam Rida praises the one who awaits the deliverance, and says:

How praiseworthy are patience and awaiting for deliverance! Have you not heard that God says in the Qur'an: "You await, and We too are awaiting?" So be patient because deliverance will come after despair. Those who were before you were even more patient than you.[13]

There are numerous traditions on a similar theme. The Imams always used to advise their followers to await deliverance. They reminded them that the mere act of awaiting for deliverance is a kind of emancipation. The one who awaits is like the one who fights against the disbelievers on the battlefield and has rolled in his own blood. As such, there is no doubt that the most weighty obligation for Muslims during the occultation is to anticipate deliverance. Let us now consider the meaning of this awaiting or anticipating deliverance.

How can a person who anticipates deliverance acquire the greatest reward that accrues to the one who does good? Is it sufficient for the one awaiting the deliverance to materialize to just say with their tongue that they are awaiting the appearance of the Imam of the Age? Or, perhaps, from time to time, he should cry out and pray: "O God, send the deliverance through the Imam of the Age!" Or, after the daily prayers or in the holy shrines he should beseech God to hasten the deliverance! Or, following the blessing on the Prophet and his family he should add: allahumma 'ajjil farajahu-shsharif, meaning, "O God, hasten the deliverance through this noble [Imam]!" Or, maybe he should read the special prayer of nudba (lamentation) on Friday mornings with a loud lament and sob.

All these recommendations are in their own place fitting. However, I do not think that by merely saying these things a person can attain the true benefit of awaiting the deliverance, whose excellences are enumerated in several traditions on the subject. Especially the comparison of the one awaiting the deliverance with the one dying on the battlefield fighting against the enemy of God, as related in one of the hadith above, cannot be just an exaggeration, since it is coming from the Imam to whom no false statement can be ascribed.

Imagine a person or persons who escape from every kind of social responsibility, from the moral responsibility of commanding the good and forbidding the evil, from taking a stance against corrupt and sinful behavior, from doing anything to stop injustices, by simply saying: 'O God, let the deliverance through the Imam of the Age be imminent so that he can prevent this corrupt behavior!' Can your conscience accept that this person's status is comparable to the status of the who is killed defending his religion? Can he be equal to the one who has sacrificed all his wealth, his family, and his comfort and security in the way of God and attained the status of a martyr?

To be sure, there is a deeper meaning and significance to the act of awaiting the appearance of the Imam. In order to understand that let me preface the discussion with two general observations:

First, in the light of the traditions dealing with the function of the Mahdi, it is possible to suggest that the program that the Imam intends to implement is ideal, comprehensive and, of course, difficult. It has as its target the reform of the entire world, the defeat of the forces of tyranny and wickedness in their entirety, the raising of Islam as the official religion of all the inhabitants of this world, the removal of prejudices and wrong attitudes from the minds of the people so that they can all live in peace and harmony under the government of God. In addition, the Mahdi's revolution aspires to found a global community under one God, one religion, and one ideal system of law, and to bring all other communities under the united flag of Islam. Obviously, such a goal is not easy to accomplish. This program is practicable only when the human mind is prepared to accept those goals and to go beyond the narrow confines of materialistic ideologies to realize the value of God's guidance for humanity. The need for the revolution and the desire to promulgate the divine blueprint for an ideal human society have to come from the people who have actively participated in preparing the way for the twelfth Imam to launch his program for the new world order.

Second, in view of several traditions reported from the Imams, it appears that the Imam of the Age and his supporters will overcome the forces of disbelief and godless materialism by undertaking jihad. It will be with the power of just warfare that the forces of God's enemy and the supporters of disbelief and injustices will be exterminated. There are numerous traditions that speak about the impending use of force to achieve the goal. For example, Imam Baqir said:

The Mahdi resembles his grandfather Muhammad (peace be upon him and his progeny) in the way in which the latter began his struggle with the sword. He will kill the enemies of God, His Prophet, and those who have oppressed the people and have led them astray. He will gain victory through sword and creating fear [in the enemy]. None of his army will face defeat.[14]

A companion of Imam Baqir by the name of Bashir told the Imam:

People say that when the Mahdi launches his revolution his tasks will become easy for him and there will be no bloodshed even to the smallest measure of a wound made for the purpose of cupping.

The Imam said: 'By God, that is not the case. If such a thing were possible it would have taken place for the Prophet. On the contrary, his teeth were wounded and his forehead injured on the battlefield. I solemnly declare that the revolution of the Master of the Command will not take place without our endeavors on the battlefield and without our blood being spilt.' He then wiped his forehead with his hand. [15]

The traditions suggest that the victory of the Mahdi's revolution will not simply be the result of God's endorsement and endowment of some hidden power to the Imam. It is not expected to succeed without manifest forces like a miracle that brings to fruition its program of reform and revival; victory does not depend on the ordinary course of events. Besides this divine endorsement the revolution will rest upon a well-equipped army that is capable of handling the most advanced weaponry in the contemporary arsenals.

With these observations derived from different traditions about the final revolution under the Mahdi we can begin to understand the preconditions for the advent of the Imam. This will also help us in grasping the responsibilities Muslims have towards this revolution, and then in judging whether Muslims today are ready to actively support this difficult task and whether their awaiting for the establishment of the ideal rule under the Qa'im has any merit.

My own understanding, which is based on the traditions from the ahl al-bayt, indicates that the most important duty of the Muslims during this period when the twelfth Imam lives a life of invisible existence (ghayba) is, first of all, to work diligently at reforming ourselves from within and with all the necessary seriousness. Muslims should adorn themselves with Islamic virtues, perform all the duties that are made obligatory on them, and apply the directives provided by the Qur'an in their daily lives. Second, they should extract the social teachings of Islam from the teachings of the Qur'an, the Prophet and the ahl al-bayt, in order to execute those perfectly in their societies. By implementing the Islamic economic programs they should resolve their economic problems and fight against poverty, unemployment, and concentration of illicit wealth. By adopting the divinely ordained laws they should rid themselves of injustices and corruption. In short, they should commit themselves to set in motion the realization of an Islamic political, social, economic, and legal system, and present this to the world as a viable alternative.

More importantly, Muslims should learn modern sciences with extreme seriousness in order to not only benefit themselves but also other societies around the world. They should, in fact, seek to be the leaders in all fields of human knowledge. Through their own religious and scientific progress they should demonstrate to the entire world that Islamic laws and ethics can serve as the ideal global system that strikes the balance between this and the next world. Moreover, by combining the concerns of a complete legal codex with the spiritual and moral concerns of the Islamic system, Muslims can become the source of emulation for a humane political, social and economic system.

In other words, Muslims have the obligation of excelling in every possible field related to the betterment of human society in order to provide each discipline with the moral and spiritual dimensions that Islam seeks from its followers. It is only then that they can expect to lead and to establish an ideal Islamic system under the leadership of the Mahdi. Those who are engaged in these endeavors to make the revolution of the Mahdi possible and successful are the ones who are truly awaiting for deliverance through the appearance of the twelfth Imam (peace be upon him). These hard-working, self-sacrificing individuals are the soldiers of the twelfth Imam and can be compared with those who are actually on the field of battle fighting the forces of evil and wickedness.

As for those people who expect their problems to be solved by the political, social, and economic system created by those who have no commitment to the faith or to its moral and spiritual components, have so far created systems which give rise to inequalities, immoderation in spending, injustices in distribution of resources, and the many other evils with which humanity is confounded today. The situation is so desperate that it is hard to imagine the level of exploitation, corruption, and conflict that is generated by the new wealth and power, the byproducts of scientific and technological advancements. The rich countries intend to dominate; the poor countries have shamelessly submitted to the overbearing compromises negotiated by their own rulers, the majority of whom are corrupt and morally bankrupt. In order to remain in power, they have sold out their own peoples and countries to their powerful masters, who make for them their decisions through a remote control of providing destructive military hardware for use against their own citizens. Now, individual Muslims who sit around and do not even think about these matters that face their fellow Muslims cannot be said to anticipate the appearance of the twelfth Imam. These people do not have the necessary preparation to institute Islamic world government, even if they repeat a hundred times: allahumma 'ajjil farajahu-shsharif, meaning, "O God, hasten the deliverance through this noble [Imam]!"

This is what I have understood from the traditions that speak about the merits of anticipating the appearance of the twelfth Imam (peace be upon him). The entire philosophy of intizar ('awaiting,' 'anticipation') is summed up by Imam Sadiq who said:

Prepare yourselves for the revolution of our Qa'im, even if it means to gather an arrow [for fighting God's enemies.][16]

Abd al-Hamid Wasiti mentioned to Imam Baqir: 'In anticipation of the occurrence [of the Qa'im's revolution] we have even withdrawn from engaging in trade!' The Imam said:

O 'Abd al-Hamid, do you think that the one who has given up his life in the way of God, God does not make deliverance guaranteed for him? By God, God will certainly deliver him. May God have mercy on the one who keeps our mission alive.

Abd al-Hamid asked: "What happens if I die before the deliverance comes?" The Imam replied:

Any of those who say: 'If I meet the Qa'im I will help him,' then such a person will share the status of the one who will have fought near the Imam [defending him]. Indeed, he will share the status of the one who will have been killed [defending him].[17]

According to Abu Basir, one of most prominent companions of the sixth Imam, one day Imam Sadiq told his companions: "Should I inform you about a deed without which God does not accept people's achievements?" Abu Basir told the Imam to do so. The Imam said:

To bear witness about God's unity and Muhammad's prophethood; to acknowledge God's commands and prohibitions; to love us and disassociate from our enemies; to accept the authority of the Imams, and to act with piety and seriousness; to adopt gentleness and to await the deliverance through the appearance of the Qa'im.

He, then, went on to say:

We will have the authority, which God will establish at the proper time. Whoever wishes to be a companion and close associate of our Qa'im should await deliverance through him. Moreover, such a person should adopt piety and virtuous life and continue to anticipate our Qa'im in that state. If they live like that and if they die before the advent of the Qa'im, then they will reap the reward of someone who has actually been with the Qa'im. O my followers, be serious and work hard while awaiting the Qa'im's emergence. O you who are blessed with God's mercy, may you taste the sweetness of the final victory.[18]

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Investigation into the Traditions against the Rise (qiyam)

Engineer Madani: Mr. Hoshyar! From your discussions on the subject of awaiting the appearance of the Mahdi, it would seem that during the occultation of the twelfth Imam the Shi'is are required to adopt an active posture and work to establish an Islamic government, to endeavor to execute an Islamic political and social system, and to engage in the jihad to achieve all that. By doing so, as you have pointed out, they would be actually preparing the way for the emergence of the Imam to launch his global revolution. I suspect that your interpretation might not be in agreement with the subject of some other traditions. As you know there are a number of traditions which forbid any involvement of the Shi'is in the revolutionary movements before the rise of the Mahdi. It would be highly beneficial to discuss some of those traditions.

Mr. Hoshyar: I am grateful to you for reminding me of a different perspective on the philosophy of awaiting. It is relevant to investigate these traditions in order to evaluate their authenticity. Thus, first we should examine their chain of transmission to determine their reliability. Second, we should examine their content to determine the validity of the view that is derived from them. However, let me preface our investigation into these two areas by a general remark on the following two topics:

(1) The question of governance in religion

(2) The investigation of the hadith-reports

Governance within Religion

On the basis of the teachings of Islam one can say that Islam is not a religion confined to belief and worship. It is a complete system of belief, worship, ethics, politics and society. Islamic principles and teachings can be generally classified into two parts:

(1) Individual injunctions that are required of each believing man and woman, such as the five daily prayers, fasting of Ramadan, ritual purification, annual pilgrimage, and so on. A person does not need a government or social organization in order to carry these out. He is capable of performing them on his own, because these injunctions deal with the God-human relationship.

(2) Collective injunctions that are required of a group of believers, such as engaging in just war (jihad), commanding the good and forbidding the evil; administering justice, resolving conflicts, instituting legal punishments, and so on. These injunctions are social and political, dealing with the individual's relationship to other humans. As a member of a society, each person needs to learn to respect the rights of others and to protect his own. God has provided principles of inter-personal human relationships which are fundamentally based on justice and equity. Hence, the Islamic system has taken care to regulate this relationship with due consideration to cover all spheres of humans' involvement with each other. In other words, Islam provides a comprehensive legal and religious system that caters to the needs of the society without making any distinction between temporal and spiritual realms of human existence. For instance, jihad in God's way is an obligation to defend oneself and others living in the society. Islamic law furnishes all the necessary regulations to cover every aspect of the Muslim community's obligation to defend and fight for its rights. Thus, the Qur'an in requiring the obligation of jihad says:

Fight them, till there is no persecution and the religion is God's. (Baqara [2], 193)

But if they (i.e., the unbelievers) break their oaths after their covenant and thrust at your religion, then fight the leaders of unbelief; they have no sacred oaths; haply they will give over. (Tawba [9], 12)

There are numerous such verses that indicate that Muslims have an obligation to spread Islam and fight the forces of unbelief and persecution. It, moreover, calls upon Muslims to mobilize themselves and stand firm against the enemy:

Make ready for them whatever force and strings of horses you can, to terrify thereby the enemy of God and your enemy, and others besides them that you know not; God knows them. (Anfal [8], 60)

Consequently, it is correct to surmise that establishing and instituting social and political structures to further the cause of the Muslim community is part of Islamic religious teaching. Muslims have the obligation to do everything within their means to further these interests and to inspire the enemy with a fear and awe of Islam so that they will not try to intervene and interfere with their affairs.

The Obligation to Command the Good and Forbid the Evil

This obligation is one of the most important teachings of Islam for achieving Islamic justice. It actually forms the basis for the existence of government in Islam. It is the duty of every Muslim to stand firm against any act of injustice and corrupt sinful behavior. The spread of true religion is impossible without moral purification -- which provides the justification for this social duty. There are numerous verses in the Qur'an that require Muslims to undertake the responsibility to command the good and forbid the evil as part of their moral responsibility as believers in One God. Thus, the Qur'an says:

Let there be one nation of you, calling to good, and bidding to honor, and forbidding dishonor; those are prosperers. (Al 'Imran, 104)

You are the best nation ever brought forth to men, bidding honor, and forbidding dishonor, and believing in God. (Al 'Imran, 110)

Concluding Remarks 

All the above discussion instills in us a confidence that Islam as a religion demands the creation of a worldwide society which acknowledges, on the one hand, an individual's personal relationship with God by requiring him or her to carry out the injunctions imposed on them by God; and, on the other, an individual's responsibility as a member of a society in which interpersonal relationships are regulated by the principles of justice and equity as defined by God's revelation. Consequently, the establishment of government to manage the affairs of humanity was part and parcel of the Islamic creed. Just as God provided the laws to direct human affairs, God also provided directives pertaining to the exercise of authority in Muslim society. How can one imagine a duty to fight without any guidance in the matter of who can command the Muslim army, or make critical decisions about the war strategies, and so on? In other words, Muslims needed both the law and the executor of the divine will on earth. Hence, it is accurate to say that governance is an integral part of Islamic faith and tradition.

The Prophet as the Leader of the Muslims

The Prophet (peace be upon him and his progeny) was in actuality the head of the Muslim community during his lifetime. As God's representative he managed the affairs of the community. He had been given a wide range of authority in matters related to the everyday existence of his community and the first Muslim polity. He, according to the Qur'an, had discretionary control over his followers' affairs.[19] In another place the Qur'an says:

So judge between them according to what God has sent down, and do not follow their caprices. (Ma'ida [5], 48)

Accordingly, the Prophet of God held two positions: on the one hand, by means of revelation he was connected to God, from Whom he received the injunctions which he conveyed to the people; on the other, he was in charge as the head of the community, which he organized politically and socially by promulgating the laws of Islam.

A study of the Prophet's biography reveals that he was practically in charge of the affairs of the community and ruled over them. He used to appoint governors and commanders, judges and administrators; he used to declare war, dispatch armies for defense and oversee every aspect of community life in the Muslim polity.[20]

The position that he held in the community was divinely ordained. In accordance with his appointment he was to legislate in the areas of the social and political life of the people as members of the Islamic umma, and see to the law's execution. Whereas Muslims were required to participate in the warfare, the Prophet was to prepare them for it and to call upon them when it was the proper jihad. For instance, the Qur'an commands the Prophet to encourage people to participate in warfare in the way of God:

O Prophet, urge on the believers to fight. (Anfal [8], 65)

O Prophet, struggle (jihad) with the unbelievers and hypocrites, and be thou harsh with them. (Tawba [9], 73)

Surely We have sent down to thee the Book with the truth, so that thou mayest judge between people by that which God has shown thee. So be not an advocate for the traitors. (Nisa' [4], 105)

Besides being the Prophet, which meant that he received the message from God and delivered it to the people, he was the head of the Muslims, invested with power to make decisions and give judgements, administer justice and institute penalties. In other words, to perform all those functions that strictly speaking belong to the head of a state. In this regard, the Qur'an required Muslims to obey the commands of God that were relayed to them through the Prophet. Thus the Qur'an says:

O believers, obey God, and obey the Messenger and those in authority among you. (Nisa' [4], 59)

And obey God, and His Messenger, and do not quarrel together, and so lose heart, and your power depart. (Anfal, 46)

We sent not ever any Messenger, but that he should be obeyed, by the leave of God. (Nisa' [4], 64)

In all these verses obedience to the Prophet is prefaced by obedience to God. Muslims are commanded to obey God and the Prophet. Obedience to God is materialized by accepting the ordinances sent through the Prophet. In addition, Muslims are specifically required to obey the Prophet's commands, which include all that he, as the head of the community, requires Muslims to carry out. It is evident that obedience to the Prophet is derived from an obedience to God, and it is in this sense that it has become obligatory. It is accurate to maintain that governance was, from the very inception of Islam as a religion, an integral part of the Prophet's function as the leader of the community and its social-political structure.

Islamic Governance after the Prophet

Following his death, the prophethood and the revelation were terminated. But the ordinances and laws of religion, including the Islamic social-political programs, remained with Muslims as the directives of Islam. Here one should raise an important question: Did the end of the Prophethood mean that the governance of the community also was to be terminated? Did the Prophet himself conceive of the future of his community? Did he not leave any directives to ensure that his legacy would continue after him? Or, did he simply leave the entire issue of the leadership to the community to do as it pleased?

The Shi'a believe that the Prophet of Islam was also the statesman and ruler over the affairs of the community. He effected the programs that were revealed to him. He understood fully the critical importance of leadership for the umma. In order for Muslims to continue as a community they needed governance under a qualified leader who would implement the Islamic goals for humanity. The Prophet himself was aware that his community could not survive without a just government to carry on his mission. It was for this reason that from the beginning of his mission, as the opportunity presented itself, and in accordance with the instructions received from God, the Prophet introduced 'Ali b. Abi Talib as his caliph and the Imam of the community after him. The books written by both the Sunni and the Shi'i scholars have recorded several occasions when 'Ali b. Abi Talib was introduced as the vicegerent of the Prophet. Among these occasions is the monumental speech of the Prophet during the Farewell Pilgrimage, in the Ghadir Khumm, when he stood in the midst of his community, including the major figures of early Islam, and said:

'O people who is more worthy ('awla) [in the eyes of] the believers than their ownselves?' They said: 'God and His Messenger know better.' He said: 'God is my Master and I am the Master of the Believers and I am worthier in their eyes than their ownselves. Whoever has me for his Master has `Ali for his Master.' He said it thrice, and according to Ahmad, the Imam of the Hanbalis, four times.[21]

The above proclamation at the Ghadir Khumm regarding the leadership of Imam 'Ali b. Abi Talib occurred in the last year of the Prophet's life (10 AH/632 CE). Following the proclamation 'Umar b. al-Khattab met 'Ali and congratulated him saying: "O son of Abu Talib, congratulations for attaining the new position. From now on you are my master and the master of all believing men and women."

There are far too many such reports in the sources to mention. However, they all establish the fact that the Prophet made sure that his position as the ruler of the community would continue in 'Ali b. Abi Talib. He prepared him for this day on many occasions by giving him the necessary information about the responsibility he had. Moreover, he knew that 'Ali was endowed with infallibility and it was with the designation from God that he had acquired the position of the Imam after him. 'Ali too was aware of the great responsibility that was placed upon his shoulders. He was the protector of the Islamic ordinances and their executor. As such, the event at Ghadir Khumm was the culmination of a process that had begun in the early days of the Prophet's mission. In fact, 'Umar's statement while congratulating 'Ali indicates that he understood the meaning of the word mawla in its proper signification of a 'master.' Other Muslims also understood the Prophet's statement: 'Whoever has me for his Master has `Ali for his Master,' as a statement of designation and, therefore, they paid their allegiance and remained loyal to him. Had the statement had any other than a political meaning, there would have been no need to pay allegiance.

'Ali b. Abi Talib, the Designated Caliph of the Prophet of God

Although the Prophet had ensured that his right to governance would continue through 'Ali b. Abi Talib's designation to the Imamate, after his death a number of his close companions decided to acquire the caliphate for themselves. Taking advantage of the ignorance and weakness of the people they usurped the legitimate right of 'Ali to rule. This marked the deviation of Islamic governance from its true path. His refusal to pay allegiance to those who came to power and his several orations in which he critically evaluated the situation after the death of the Prophet, indicate that 'Ali b. Abi Talib clearly saw the rupture between the ideal Islamic governance and the one that was pursued by the companions. Moreover, these orations show the importance that was attached to the question of the comprehensive governance of the community, and not simply its religious and spiritual dimensions. The caliphs had not usurped the religious and spiritual authority of 'Ali, to whom they referred all their problems in those areas; rather, they had usurped his political power, the power to effect the laws of Islam.

When, finally, he assumed the caliphate in 35 AH/656 CE, he shouldered the comprehensive power which included everything that the Prophet had done as the ruler. When Talha and Zubayr opposed his caliphate, they opposed this comprehensive aspect of his governance. They never opposed his religious and spiritual authority per se. Mu'awiya had disputed Imam 'Ali not in the matter of interpretation of an ordinance; rather he disputed him on his right of governance and his position as a comprehensive leader of the community.

From all this discussion it is possible to conclude that Islamic governance did not come to an end with the death of the Prophet. On the contrary, by appointing 'Ali, the Prophet ensured its perpetuity for posterity. It also demonstrates that the lawgiver of Islam never conceived of a system for the people which could do without governing the community's social-political structure. In other words, Islamic governance should be a permanent part of Muslim life in general throughout history.

Imam 'Ali b. Abi Talib designated his son Hasan to follow him in his position as the Imam of the Muslims. In turn, Imam Hasan appointed his brother Husayn to succeed him in the Imamate. From Imam Husayn the Imamate went to his son Zayn al-'Abidin and in this way it continued until the line reached the last Imam, Hujjat b. al-Hasan (peace be upon him). All these twelve Imams, besides being endowed with divine protection in the form of infallibility and profound knowledge of Islamic revelation, were also granted the wisdom to govern and rule in accordance with the divine laws and scales of justice. Hence, the Imamate of the community and the governance of the infallible leader are indispensable aspects of the ideal Muslim public order. And yet, apart from the short time of the governance by 'Ali b. Abi Talib, no other had been given the opportunity to rule in accordance with the laws of God and to restore a true direction to and generate confidence in Islamic public order.

Islamic Governance during the Period of Occultation

Now the question arises about the status of Islamic social-political programs during the occultation. What should the Muslims do when they do not have access to the Imam, the rightful ruler? Who should take charge of leading the community to its divinely ordained goal? Should the faithful simply abandon the idea of following the tradition of the Prophet in matters of governance? Were the directives given by the Prophet relevant only during his own short period of earthly life, and will they again be implemented only when the Mahdi appears? Must the majority of God's ordinances dealing with social-political-legal matters remain in abeyance during this period of the invisible presence of the twelfth Imam? In other words, are we to read these verses of the Qur'an and discuss them in the light of the hadith-reports in order to enlighten ourselves without trying to effect them in our contemporary social and political existence?

Doubtless a Muslim ought not regard these Islamic ideals and directives as in abeyance until a qualified leader like the Imam himself assumes the governance. In particular, no scholar would ever concede that these ideals were given to the Prophet so that later generations should merely discuss them, dispute about them and ultimately write them down for the future generations. If this is so, then one has no choice but to agree that neither the Prophet nor the Imams left all these directives for an Islamic governance only in the future age of the Mahdi. Under no circumstance can one say that Islam came to provide the community with ordinances and social-political legislation without providing it the means for executing these ideals through the executor of the divine will, the leader, the Imam.

The Obligations of Muslims during the Occultation

It is true that the Prophet and the infallible Imam were appointed by God to undertake the governance of the community affairs as their rulers, and that the Prophet and the Imam should exert themselves to execute the divine will in this regard. Nevertheless, the essential obligation lies on the shoulders of the people who should provide the critical support needed by the Prophet and the Imam to attain the power and use it for advancing the purposes of God. As long as the people do not show their loyalty and obedience to these divinely designated leaders, it is simply unthinkable to see the ideal governance being effected. By the same token, during the absence of the Imam, as in our own times, Muslims have the responsibility to seriously work for the establishment of the Islamic form of government. Islam, even under present conditions, has not suspended the duty of Muslims to implement and to follow its directives. In fact, many Islamic rulings are directed towards the generality of the Muslim community:

Go forth, light and heavy! Struggle in God's way with your possessions and your selves; that is better for you, did you know. (Tawba [9], 41)

Struggle in the way of God with your possessions and your selves. (Saff [61], 11)

And fight in the way of God with those who fight with you, but aggress not. (Baqara [2], 190)

As to the thief, male and female, cut off the hands of both, as a recompense for what they have earned, and a punishment exemplary from God; God is All-mighty, All-wise. (Ma'ida [5], 38)

The fornicatress and the fornicator -- scourge each one of them a hundred stripes, and in the matter of God's religion let no tenderness for them seize you . . . (Nur [24], 2)

O believers, be you securers of justice, witnesses for God, even though it be against yourselves, or your parents and kinsmen, whether the man be rich or poor. (Nisa' [4], 135)

All these verses are addressed to the generality of the Muslims and demand from them that they respond to their social obligations that are related to the betterment of Islamic public order. It is evident that carrying out these social injunctions cannot be possible without an authority who can ensure its fair execution. The nature of injunctions dealing with public order inevitably requires a governing body invested with executive powers to effectuate Islamic ordinances. In other words, the comprehensive realization of an Islamic public order with all its spiritual, moral and legal dimensions is impossible without a government invested with executive powers. To practice Islam in all its dimensions necessarily requires the existence of a government that is committed to do its bidding. Thus the Qur'an says:

He has laid down for you as religion that He charged Noah with, and that We have revealed to thee, and that We charged Abraham with, Moses and Jesus: 'Perform religion, and scatter not regarding it.' (Shura [42], 13.)

It is possible to conclude from these general addresses of the Qur'an to all believing Muslims and the provisions made by the Prophet for giving permanence to the governance of Islamic public order through Islam's social-political-legal-moral teachings that during the occultation of the twelfth Imam Muslims have the obligation to work seriously towards the implementation of Islamic ideals in their everyday personal and social lives. As long as we believe that Islam came to provide happiness in this and the next world and, therefore, it legislated laws to cover every aspect of God-human and human interpersonal relationships, then we must maintain the necessity of managing our affairs in accordance with these laws. This conclusion becomes even more pertinent if we remind ourselves that we also believe that these laws were not given for the short period of the Prophet's life only; they will be with us until God resurrects us for the Final Judgement. Hence, our endeavors to effect these norms today assume some urgency. Muslims must resolve to prepare themselves to be worthy of supporting the final revolution of the Mahdi by constantly evaluating their shortcomings and reforming themselves to undertake the great responsibility of making the Islamic public order the only viable order that can guarantee peace with justice and harmony on the earth.

Two Evidences

(1) The need to establish a government and to endeavor to make it stable is a rational need upon which all reasonable persons agree. Islam has not only not rejected this rational deduction, it has actually sanctioned it. During the Battle of Uhud in the early days of Islam, when the false news about the Prophet having been killed was spread among the Muslims, the consequence of such a story was the demoralization of Muslim soldiers who immediately abandoned their positions and were scattered. That moment has been captured in the following verse of the Qur'an:

Muhammad is naught but a Messenger; Messengers have passed away before him. Why, if he should die or is slain, will you turn about on your heels? (Al 'Imran, 144)

Does it mean that after the Prophet dies Muslims should revert to their old habits? In other words, Islam is a reality that will remain even after the Prophet dies. Consequently, Muslims should assess their loyalty to the teachings of Islam and should work for its implementation without interruption. No explicit duty imposed by the Qur'an becomes invalidated by the death of the Prophet or the occultation of the Imam.

(2) The second evidence is provided by the Muslims during the early history in the aftermath of the Prophet's death. The companions had gathered in the Thaqifa of Banu Sa'ida, all in agreement that the governance of the Muslim polity had to continue through a new leader, the caliph. The disagreement touched upon the question of who that leader would be, not upon the need for the leadership itself. The Ansar maintained that the leader had to be one of their group; the Muhajirun disputed them and contended that the leadership actually belonged to the Meccans. The compromise that was proposed suggested a caliph from one and a commander from the other group. However, no one ever said that there was no need for a leader and that they could continue an umma (community) without anyone directing their social and political life.

More importantly, even 'Ali b. Abi Talib, who disagreed with the outcome of the Thaqifa deliberations and opposed their decision, knowing very well that he was being denied his right to lead the community at its most critical stage, did not even for a moment dispute the fundamental need for someone to continue to provide governance to the nascent Islamic polity. The caliphate, as it emerged after the Thaqifa was, in 'Ali b. Abi Talib's opinion, a deviation from its original goal, but it was still a necessary instrument for the continuation of the social-political life of the umma. It was for this reason that he never attempted to undermine the caliphate. On the contrary, realizing the danger that was posed by the political turmoil to Islam, he never refrained from offering the best advice for Islam's preservation. Moreover, he never prevented his most loyal supporters and family members from accepting official assignments under the caliphs. He was fully committed to the principle of governance for the continuation of Islamic public order in the future. In his dispute with the Khawarij, who seceded from his army in rebellion, and who had misused the Qur'anic verse: 'The judgement is God's alone' to rebel against 'Ali's authority, he refuted their interpretation by pointing out:

The statement is in itself a truth, but they infer an erroneous conclusion out of it. Indeed, there can be no judgement except that it belongs to God. However, they are implying that there should be no governance except that exercised by God. People necessarily need a ruler, whether he be godly or unjust, so that under his government a believer may be able to continue doing what he does, and an unbeliever may continue enjoying [his life] in it, until God's decree reaches its final decision in their regard. [Moreover, the need to have the governance is underscored by the fact that] under his governance taxes can be collected and the enemy can be fought, and the highways kept secure and safe. [In addition,] the rights of the weak can be exacted from the strong, so that a godly person can live in peace and remain immune from the harm of a wicked person.[22]

Accordingly, one should not doubt the principle that establishment and continuation of the government is among the necessary things. Moreover, this responsibility has been laid on the shoulders of the people. When the Prophet or the Imam is accessible, the people should support and help him to manage the affairs of the nation; when the Imam is in occultation, the people should search for and elect a well qualified jurist (faqih), knowledgeable in the detail of the laws of Islam, fully experienced in the social and political realm, and endowed with political insight to administer the Muslim public order. The justification for electing a qualified jurist to govern the Muslim polity is found in the hadith of the Imams who not only accepted the jurist's governance in the absence of the twelfth Imam, but even recommended that their followers seek such leaders among themselves. Such a person is capable of leading the Muslim umma and of executing the Islamic social and political program.

It is relevant to point out that the debate about Islamic government and its relation to the `governance of the jurist' (wilayat-i faqih) is intricate and needs a detailed exposition which we cannot undertake at this point in our discussion about the twelfth Imam (peace be upon him). Nevertheless, we will briefly treat the subject and conclude our discussion. Our purpose in going through all these details about the necessity of Islamic governance during the occultation is to make you aware that when we consider traditions that object to any active involvement in social and political movements prior to the advent of the Mahdi, we should be aware that all those obligations are classified as part of the collective duties -- such as warfare, defence, institution of penalties, administration of justice, and so on and therefore are among the required matters of Islamic juridical tradition. Accordingly, one can not doubt about their execution in a Muslim public order. In order to do so effectively, there ought to be a Muslim authority invested with the power to execute the social and political agenda of Islam. Hence, we should examine the traditions that encourage political quietism within the context of the need to manage Muslim affairs. I hope to take up this issue next time we meet and to elaborate on it in some detail so that we can arrive at our conclusion more objectively. It is running late, and we should adjourn now.

Dr. Jalali: Let me extend to you the invitation to meet once again here in my house for our next session.

Notes:

Kulyani, Kafi, Vol. 1, p. 271.

Ithbat al-hudat, Vol. 6, p. 364.

Ithbat al-hudat, Vol. 7, p. 172; Bihar al-anwar, Vol. 52, p. 389.

Bihar al-anwar, Vol. 52, p. 389.

Kulayni, Kafi, Vol. 1, p. 279.

Ithbat al-hudat, Vol. 6, p. 420.

Suyuti, Kitab al-hawi li al-fatawa, Vol 2, p. 78.

Bihar al-anwar, Vol. 52, p. 96.

Bihar al-anwar, Vol. 51, p. 133.

Kamal al-din, Vol. 2, p. 644.

Ibid.

Ibid.

Ibid., p. 645.

Bihar al-anwar, Vol 51, p. 218.

Bihar al-anwar, Vol. 52, p. 358.

Ibid., p. 366.

Kamal al-din, Vol. 2, p. 644.

Nu'mani, Kitab al-ghayba, p. 211.

Ahzab, 6.

For details see: Shaykh 'Abd al-Haqq, Kitab al-taratib al-idariyya and Hafiz Abu 'Ubayd, Kitab al-amwal.

Yanabi' al-mawadda, p. 3.

Nahj al-balagha, Speech No. 39.

Source: Ahlul Bayt Digital Islamic Library Project 

 

Chapter 13

Further Investigation in the Hadith-Reports

Dr. Jalali: I would request Mr. Hoshyar to continue our previous discussion on the traditions about the merits of awaiting deliverance (faraj) through the advent of the Mahdi.

Mr. Hoshyar: Let us get into our main topic of investigation in the traditions dealing with opposition to political and social activism during the occultation.

As we have pointed out a major part of Islamic teachings which deal with ordinances which relate the Muslim public order to the religiously required deeds. These include participation in the defense of one's family, home, property, and so on; warfare with those who oppress the people; commanding the good and forbidding evil; and all other duties that constitute a necessary prerequisite for a Muslim as a member of society, of a public order. However, it is possible that some people might escape from the burden of these societal obligations and cite a hadith or two to justify their complacency and satisfaction with merely performing some rituals that please them. It is for this reason that I think the traditions that they employ to justify such behavior must be carefully examined to determine their source and validity.[1]

First Group of Traditions

There are traditions that advise the Shi'is not to accept the invitation to join a person who rises in armed revolt without first carefully examining his credentials and goals. These traditions, furthermore, require the Shi'is to reject the claims of leadership and the lofty goals of such individuals, even if they happen to be among the descendants of 'Ali b. Abi Talib.

First hadith: It is narrated from Muhammad b. Ya'qub, from 'Ali b. Ibrahim, from his father, from Safwan b. Yahya, from 'Isa b. al-Qasim, who said: I heard Imam Sadiq say:

Do not leave taqwa (fear of) God, the One and without any partners, and watch over yourselves constantly. I solemnly declare that if someone has chosen a shepherd to care for his sheep, but afterward finds someone else who is more wise than the first one for the task, he will leave the first one and employ the services of the wiser one. By God, if you had two life-times, and you experimented with the first one, and were left with the second lifetime, then there would be no difficulty in utilizing the experience of the first lifetime. But the reality is other than this. Every person has no more than one self, for which, if it falls into peril, there is no possibility for repentance or return. Therefore, it is necessary for you to carefully evaluate and select the best way for your selves.

Hence, if one among us came to you and called upon you to revolt, think carefully and find out for what purpose he has revolted. Do not simply say [to justify his revolt by saying something like:] "Well, Zayd b. 'Ali also had arisen before!" The reason is that Zayd was a learned and truthful person and had not called upon you to acknowledge his own leadership; rather, he was calling towards a person who would be acceptable and endorsed by the ahl al-bayt. Had he succeeded, he would have acted upon his promise and would have handed over the power to its owner. Zayd revolted against the government so that he could overthrow it. But what is the one who has emerged today calling you? Is he calling you towards a person who is acceptable and endorsed by the ahl al-bayt? No, absolutely not. I am calling you to bear witness that we are not pleased with this person's revolt. This man has not even reached power and he has already started opposing us. And when he does seize power and raises his flag, he would certainly not submit to us in obedience.

Hence, accept the call of the one about whom all the descendants of Fatima are in agreement. That person is your Imam and your leader. When the month of Rajab dawns, come to the help of God. There is no problem if you wish to delay it until the month of Sha'ban. And, it is even better for you, if you wished to keep the fast of Ramadan with your family. If you need any signs, it is sufficient to remind yourselves about the rise of Sufyani.[2]

The hadith is regarded as authentic because the entire chain of transmission has been accredited by scholars.

Meaning and Implications of the hadith

The warning given by Imam Sadiq deals with the problem of individuals from the ahl al-bayt rising against the tyrannical power of the caliphs and claiming for themselves the leadership. The Imam provides the criteria of accepting such claims: if the individual is truly qualified or if he is honest about his goals and about the leader for whom he is revolting, then his Shi'a should have no problem in responding positively to his call. This was the situation during the times of practically all the Imams before the twelfth Imam went into occultation. The hadith apparently addresses the revolt of Muhammad b. 'Abd Allah b. Hasan b. 'Ali b. Abi Talib, which the Imam compares with an earlier revolt of Zayd b. 'Ali b. Husayn b. 'Ali b. Abi Talib. The Imam warns people not to conflate the two upheavals, and thereby justify their positive response to the later revolt. For Zayd's revolt was launched in order to restore the true Imamate to the rightful Imam; whereas there was no such noble goal in Muhammad's revolt. Moreover, there was a difference in the leadership of the two movements. Zayd's personality was far more credible than Muhammad's. Imam Sadiq's observation that the latter would not obey him clearly explains his misgivings about the goal of the recent revolt.

Abu Faraj Isfahani, writing about Muhammad b. 'Abd Allah, says that the ahl al-bayt used to call Muhammad the Mahdi, and believed that he was the promised Mahdi of the traditions. The belief was so widespread that a group of people belonging to the Hashimites, descendants of Abi Talib, and the 'Abbasids paid allegiance to him. To add to this atmosphere of expectation and revolution, according to Abu Faraj, Muhammad b. 'Abd Allah used to publicly confirm his own candidacy to Mahdiism.[3]

In any case Muhammad b. 'Abd Allah arose as the Mahdi during Imam Sadiq's period and called upon people to join him. It was in this context that the above cited hadith was related as a warning to the Shi'a not to be taken in by such messianic claims. In other words, the purpose of the Imam was not to issue a blanket prohibition against any kind of activist response to social and political turmoil. Rather, his efforts were directed towards educating his followers to distinguish between the well-intended revolt of Zayd and the ill-intended rise of Muhammad, both members of the ahl al-bayt. In fact, on the basis of the above narrative, it appears that Imam Sadiq gave his approval to the former, including people's participation in that, while condemning the latter.

It is important to understand the goals of the revolution of Zayd, which received positive commendation from Imam Sadiq. Of course, in the limited space that we have in this study, we can only treat them in brief:

(1) Zayd was a pious, knowledgeable, and truthful person. He had the necessary qualifications for becoming a leader of the movement. Imam Sadiq's own evaluation of his uncle's character provides the main evidence for his endorsement of his revolution. He says: "My uncle Zayd was beneficial to us in this and the next world. Indeed, he attained martyrdom in God's way. He is like those who were killed and attained martyrdom fighting with the Prophet, 'Ali b. Abi Talib, Hasan and Husyan." [4]

In a tradition reported by Abu Faraj Isfahani, the Prophet told Imam Husayn: "Among your descendants will be born a son whose name will be Zayd. He and his supporters will be resurrected with a brilliant and beautiful face on the Day of Judgement, and will enter Paradise."[5]

(2) Zayd's goal in his revolt was sound. He was not claiming to be an Imam. His main aim was to overthrow the unjust government and to restore the authority to the rightful Imam among the ahl al-bayt. If he had succeeded he would have kept his promise. Again, Imam Sadiq used to say: "May God have mercy on my uncle Zayd! Had he succeeded in his mission he would have fulfilled his promise. He used to call people to acknowledge a person among the ahl al-bayt who was acceptable to and endorsed by them."[6]

In some sources there are statements to the effect that Zayd claimed to be the Imam. His son Yahya, however, denied that ascription to him and regarded Imam Sadiq as the Imam. Among his followers and his soldiers also Imam Sadiq was acknowledged as the most learned of the Hashimites and the rightful Imam. 'Ammar Sabati relates the occasion when a man asked Sulayman b. Khalid, one of the soldiers in Zayd's army, who had revolted: "What is your opinion of Zayd? Who is more excellent, Zayd or Ja'far b. Muhammad [Sadiq]?" Sulayman replied: "By God, one day of Ja'far b. Muhammad's life is more valuable than the entire life of Zayd." When Zayd was told about this he too acknowledged that excellence by saying: "Ja'far b. Muhammad is our Imam in all the questions that deal with the lawful and unlawful."[7]

(3) Zayd's revolution was a calculated measure; it did not occur as an emotional outburst and without any preparation. The underlying intent was to command the good and forbid the evil, and to combat the forces of tyranny and wickedness. Zayd wanted to overthrow the unjust government by use of force and to replace it with a qualified member of the ahl al-bayt, who had the support of every one. It was mainly for this reason that a large number of Muslims had rallied to his cause. In Kufa alone, 15,000 thousand people had pledged their support for him. His army was made up of peoples from different regions of Iraq and Khurasan.[8]

The importance and legitimacy of Zayd's revolt was underscored by the fact that a great number of Sunni scholars had also responded to his call and joined his revolution. Some, like Abu Hanifa, the Imam of the Sunnis, had endorsed and sent him monetary help for his movement.[9]

Zayd had discussed his intention to rise against the unjust authority with Imam Sadiq, beforehand, to which the Imam replied: "Uncle, if you are willing to be killed and your body hanged in the trash of Kufa, then do what you think is right." Zayd was so determined to go ahead with his plan that in spite of what the Imam had predicted he was willing to die for his cause. He fought in God's path until he was killed. Imam Rida said the following about him:

Zayd was the learned one among the descendants of Muhammad. He was angered for God's sake and fought against God's enemies until he became a martyr in God's path.[10]

Let us once again come back to our main inquiry about the tradition. It is evident that one cannot use the tradition reported by 'Isa b. Qasim as being against an activist response to the political turmoil in the Muslim public order. On the contrary, it is among those reports that support a legitimate movement against injustices. The purport of the Imam's warnings is to make sure that his followers do not blindly follow this or that person and movement and put themselves in an unnecessarily dangerous condition. As long as the necessary criteria, as discussed above, were fulfilled, there was no prohibition against joining the leader and his movement. Accordingly, one cannot regard the tradition as among those opposed to any action on the part of the Shi'a during the occultation of the twelfth Imam.

Second hadith: It is reported from Ahmad b. Yahya al-Maktab, from Muhammad b. Yahya al-Suli, from Muhammad b. Zayd al-Nahwi, from Ibn Abi 'Abdun, from his father, from Imam Rida (peace be upon him), who told Ma'mun, the 'Abbasid caliph:

Do not compare my brother Zayd with Zayd b. 'Ali b. Husayn. Zayd b. 'Ali was among the learned authorities of Muhammad's descendants, who was angered for God's sake and fought against God's enemies until he was killed in God's way and attained martyrdom. My father, Musa b. Ja'far said that he heard from his father, Ja'far b. Muhammad, who said: "May God have mercy on my uncle Zayd. He called people towards a person acceptable to and endorsed by the ahl al-bayt. Had he succeeded he would have definitely fulfilled his promise." He also used to say: "Zayd consulted me about his mission and I told him, if you are willing to be killed and your body hanged in the trash of Kufa, then do what you think is right."

Imam Rida then said:

Zayd was not claiming something that was not his right. He was so godfearing that he could never claim something that did not belong to him. On the contrary, he used to tell the people: "I am calling you to acknowledge a person who will be acceptable to the family of the Prophet." [11]

The hadith is not sound, as far as the chain of transmission (sanad) is concerned. The narrators have been described by scholars of biographical dictionaries as "lacking credibility." As for its content, it cannot be regarded as being opposed to an activist stance during the occultation. After all, it is describing positively Zayd's movement and personality. However, another Zayd, that is, Zayd b. Musa, Imam Rida's brother has been criticized. This Zayd had emerged in Basra and had called people to acknowledge him as their leader. He destroyed the people's homes and plundered them. He was finally defeated and arrested by the caliphal authority. Ma'mun forgave him and sent him to see Imam Rida. Imam Rida ordered him released but asked his brother not to speak to him ever again.[12]

Evidently, even this hadith is not evidence against an activist response to the injustices in the Muslim polity during the absence of the twelfth Imam (peace be upon him).

Second Group of Traditions

These are the traditions that indicate that any revolution before the final widespread revolution of the Mahdi will end up in defeat.

First hadith: It is reported from 'Ali b. Ibrahim, from his father, from Hammad b. 'Isa, from Rab'i, reaching back to 'Ali b. Husayn (peace be upon him), who said:

By God, none among us will rise before the revolution of the Qa'im, except the one resembling a chick that leaves its nest before it can fly. Such will fall in the hands of children who will play with it.[13]

This tradition is regarded as weak in transmission because it is incomplete. As such it is not regarded as reliable.

Second hadith: It is reported from Jabir, from Imam Baqir, who said:

The mode of our Qa'im's revolution will resemble the Prophet's emergence. The mode of revolution of any one among us, the ahl al-bayt, before the emergence of the Qa'im, will resemble a chick that leaves its nest [before being ready to fly], and becomes a plaything for children. [14]

Third hadith: It is reported from Abu al-Jarud, who heard Imam Baqir say:

None among us, the ahl al-bayt, rises in order to stand against injustices and fight for the truth, except he becomes entangled in difficulties and faces defeat. Until that time, when those who were present in the Battle of Badr, and who went swiftly to help those who were fighting, and did not have any one killed in need of burial nor any one injured in need of treatment, rise.

The reporter asked: 'Who does the Imam mean by that?' Abu Jarud replied: 'Angels.'[15]

Fourth hadith: It is reported from Abu al-Jarud, from Imam Baqir. He asked the Imam to recommend to him something for his benefit. In response the Imam said:

I recommend to you that you be godfearing, and remain in your home. And live with these common people. Avoid the people among us who rise up, because they do not have any goals. . . Be aware that there is no group that rises in order to combat injustice and restore the glory of Islam except that they are struck on the ground by calamities until that time when a group that was present in the Battle of Badr arises . . .[16]

The rest of the hadith resembles the previous tradition. These last three traditions, again, on account of a weak chain of transmission are regarded as unreliable. Moreover, one of the narrators is Abu Jarud who followed the Zaydi faction and was the founder of the Jarudiyya sect. He has been regarded as a weak transmitter by scholars of biographical dictionaries.

Investigation into the Meanings and Implications of these hadith-Reports

The traditions show Imam Baqir encountering those among his followers who want to know the reason he has not arisen. They relate the external truth about the situation encountered by individuals belonging to the ahl al-bayt who emerged and who initiated a movement against the unjust forces, but met with resistance and destruction. It also recounts the faith in the future revolution of the Mahdi who will receive divine help from the angels, just as those who fought that monumental battle of Badr in the early days of Islam received such miraculous help. In other words, the traditions are engaged in explaining the reason why the Imams could not arise against the unjust authority without adequate preparation and without divine aid.

There is also another aspect to these traditions: as reminders for those who insisted on radical responses at inopportune times for the success of such actions. These are grim reminders about those 'Alawids who had been killed at different times because they had taken off "before they could fly out of the safety of their nest." In other words, success was not guaranteed to any uprising before the revolution of the Mahdi. Nevertheless, the traditions do not convey that the legally and morally imposed obligation of jihad in God's way, defence of Islam and the Muslims, commanding the good and forbidding the evil, confronting injustices and wickedness, were all in abeyance since the Imams had no discretionary authority to effect these duties. If one is informed of the adverse outcome of a struggle, it does not mean that he is unable, then, to make a decision to put up the struggle. Here Imam Husayn serves as a good example. He knew the outcome that would ensue because of his stance against the injustices of the Umayyads, and still he decided to fulfill his legal and moral obligation of defending Islam and the Qur'an. There is absolutely no doubt that today Islam has survived because of the sacrifices that were made by Imam Husayn, his family and his companions. Hence, it is accurate to maintain that none of the above hadith-reports imply that the obligations to defend and protect the Muslim public order specified by the Shari'a are in suspension until the twelfth Imam returns.

Third Group of Traditions

These are the traditions that require the Shi'a to refrain from joining any movement before the final appearance of the twelfth Imam. First hadith: It is related from several narrators, from Ahmad b. Muhammad b. 'Uthman b. 'Isa, from Bakr b. Muhammad, from Sudyar, who said that Imam Sadiq said:

Stay in your homes. As long as day and night are motionless, you too remain calm. When you hear that Sufyani has arisen, then commute towards us, even if it be on foot.[17]

The transmission of the hadith is problematic, because the persons cited in the chain include a waqifi, that is, one of those who stopped believing in the Imamate's continuation after the seventh, Imam Musa Kazim. 'Uthman b. Sa'id was Imam Kazim's agent while the Imam was alive. After his death he became a waqifi, and refrained from sending the Imam's share of khums to Imam Rida. The latter had shown his severe disapproval of him for that. He repented later on and returned all the goods belonging to the Imam. Equally problematic is the reliability of Sudayr b. Hakim Sayrafi.

Second hadith: It is related from Ahmad b. 'Ali b. al-Hakam, from Abi Ayyub al-Khazzaz, from 'Umar b. Hanzala. He said he heard from Imam Sadiq, who said:

"There are five signs that will occur before the rise of the Qa'im: (1) The cry [from the sky]; (2) the [rise of] Sufyani; (3) the sinking [of the earth in some parts]; (4) the killing of Nafs Zakiyya; and, (5) the emergence of a Yamani." The narrator asked: "O son of the Prophet, what if one of the members of the ahl al-bayt rises before these signs occur? Should we follow him?" The Imam said: "No."[18]

The chain of transmission in this hadith is also problematic because of the inclusion of 'Umar b. Hanzala, who has not been accredited.

Third hadith: It is reported from Muhammad b. al-Hasan b. al-Fadl b. Shadhan, from al-Hasan b. Mahbub, from 'Amr b. Abi al-Miqdam, from Jabir, from Imam Baqir. He said:

Remain still on earth; do not move your hands and feet, until the signs of which I inform you occur. [These are:], dispute among the family of so and so; and the call of a caller from the sky; and the sound that will come from the direction of Damascus.[19]

This tradition also lacks reliability because of its chain of transmission, which includes an unknown narrator by the name of 'Umar b. Abi al-Miqdam. Shaykh Tusi has narrated the tradition from two sources which both happen to be unreliable.

Fourth hadith: It is related from al-Hasan b. Muhammad al-Tusi, from his father, from al-Mufid, from Ahmad b. Muhammad al-'Alawi, from Haydar b. Muhammad b. Nu'aym, from Muhammad b. 'Isa, from al-Hasan b. Khalid, who said: "I told Abu al-Hasan al-Rida that 'Abd Allah b. Bukayr has related a tradition which I would like to tell you." He said, "Go ahead and tell me what is this hadith?" I said: "Ibn Bukayr has related from 'Ubayd b. Zurara who said: 'When Muhammad b. 'Abd Allah b. Hasan revolted I was with Imam Sadiq (peace be upon him). One of the companions came and said: May my life be a sacrifice for you! Muhammad b. Hasan has revolted. What is your opinion about this matter?' The Imam said:

As long as the earth and the heavens are calm you too remain motionless. Hence, if this is the situation there will neither be a Qa'im nor a revolution.

Imam Rida said:

Imam Sadiq is right. But the meaning of what he said is not as Ibn Bukayr has inferred. Rather, the intention of the Imam was to convey that as long as the sky is silent from the final cry and the earth from sinking the army [of God's enemy] you too remain undisturbed.[20]

This hadith is not sound in its transmission, because Ahmad b. Muhammad has not been identified by scholars of biographical dictionaries. Likewise, three other persons have not been authenticated in this chain, namely, Hasan b. Khalid, Abu al-'Ala' and Sayrafi.

Fifth hadith: It is related from Muhammad b. Humam, from Ja'far b. Malik al-Fazazi, from Muhammad b. Ahmad, from 'Ali b. Asbat, from some of his companions, from Imam Sadiq. He said:

Hold your tongues, and remain within the confines of your homes, because you will not get anything that the rest of the people do not get. Moreover, Zaydis will be your shield [against the atrocities that are being committed]. [20]

This tradition too suffers from a weak chain of transmission and, hence, it is not that reliable. A number of transmitters are omitted and the tradition is taken from 'Ali b. Asbat without any information about his sources. Moreover, Ja'far b. Muhammad b. Malik is regarded as a weak link.

Sixth hadith: It is narrated from 'Ali b. Ahmad, from 'Abd Allah b. Musa al-'Alawi, from Muhammad b. Sinan, from 'Ammar b. Marwan, from Minkhal b. Jamil, from Jabir b. Yazid, from Imam Baqir. He said:

As long as the sky is calm, you too remain calm and do not revolt against anyone. Indeed your situation is not obscure. The exception [to this calmness] is that there are stings from God, on which people have no power.[22]

The chain of transmission of this hadith also suffers in reliability because Minkhal b. Jamil has been identified as weak and harmful in his narration.

Investigation into the Meanings and Implications of these hadith-Reports

Before examining the implications of these reports, it is relevant to point out that the Shi'a and the companions of the Imams lived in anticipation of the awaited Mahdi's rising. This anticipation was founded upon the traditions that had been handed down from the time of the Prophet and the Imams (peace be upon them) in which it was promised that when the Mahdi appears he will fill the earth with justice and equity as it is filled with tyranny and wickedness. They had also learnt from the traditions that when that person comes forth he will be triumphant and will enjoy God's special favor. It was for this reason that the subject of the rise and the final victory of the Mahdi and so on was prevalent among the Shi'a. The followers of the Imams used to ask them the reason for their silence in the face of all sorts of atrocities and the inhumanity suffered by the generality of Muslims under the caliphs. At times, they used to ask a very specific question: "Why does not the Qa'im from the ahl al-bayt rise?" At other times, they wanted to know the signs of the Imam's appearance. It was such conditions that some descendants of 'Ali b. Abi Talib took advantage of appearing as the promised Mahdi of the family of Muhammad (peace be upon him and his progeny) and fight against the evil power of the caliphs. However, within a short time they were defeated, arrested, and mercilessly killed.

This was the background of these hadith-reports that we have examined in this section. Hence, when the Imam advises his followers to adopt quietism in the face of the existing turmoil, he is actually informing them that the person who has revolted is not the promised Mahdi. They have to wait for his appearance which will be attended by some specific signs as well as a movement of resistance. These hadith, then, are meant to warn their followers not to fall into any trap before the real event has taken place. They do not, in any way, relieve them from assuming the tasks laid down by the law for their own and their religion's survival. There is no evidence, whatsoever, to ascribe such illegitimate views to the Imams whose sole purpose in uttering these traditions was to save them from being meaninglessly destroyed. Hence, these traditions cannot be regarded as opposing all activist responses which seek to preserve Islamic public order.

Fourth Group of Traditions

These are the traditions that recommend the Shi'a not to make haste in rising against an unjust government.

First hadith: It is reported from several companions of the Imam, from Ahmad b. Muhammad b. Khalid, from Muhammad b. 'Ali, from Hafs b. 'Asim, from Sayf al-Tammar, from Abi al-Marhaf, from Imam Baqir, who said:

The dirt gets into the eye of the one who stirs it up. Those who make haste destroy themselves. . . . Surely, they (i.e., the government forces) intend to see people rising against them [so that they can get rid of them]. O Abu Marhaf, do you believe that those who persevere will not receive any release from God? Indeed, by God, they will certainly receive deliverance.[23]

The chain of transmission of this hadith is weak, because it includes Muhammad b. 'Ali, the Kufan narrator, who is regarded as weak by scholars of biographical dictionaries. Moreover, Abu al-Marhaf's identity is unknown.

The context of the hadith is the period in which a group of people had revolted against the caliphal authority, and were defeated. It is for this reason the narrator appears to be anxious that Shi'is might also be targeted. Hence, the Imam consoles him and assures him that God will deliver those who remain steadfast. Accordingly, this tradition cannot be classified as one of those which opposes any active participation in movements led by legitimate individuals with well-defined goals.

Second hadith: It is related from al-Hasan b. Muhammad al-Tusi, from his father, from al-Mufid, from Ibn Qawlawayh, from his father, from Ahmad b. Muhammad, from 'Ali b. Asbat, from his uncle Ya'qub b. Salim, from Abi al-Hasan al-'Abidi, from Imam Sadiq (peace be upon him). He said: "Anyone who for God's sake adopts perseverance, God will make him enter Paradise."[24]

This hadith is relatively well authenticated, since its reporters are all regarded as trustworthy.

The context of the hadith is not evident from the text. But it is clear that the Imam is recommending patience in general and the reward that accrues to the person who perseveres. It does not deal necessarily with circumstances of revolt or other social-political turmoil.

Third hadith: Imam 'Ali b. Abi Talib says:

Stay where you are, and when visited by calamities be patient. Do not move your hands and swords in the way of fulfilling the inclination of your tongues. Do not be in haste. Surely, any one of you dying on his bed while acknowledging the right of his Lord, and the right of his Prophet and his ahl al-bayt, dies a martyr. He deserves to receive the reward for the intention of his righteous deed. He will also reap the reward for the intention to fight with his sword [in defence of truth and justice]. Undoubtedly, there is a time and specific limit for everything.[25]

The hadith is also part of the Nahj al-balagha, and is regarded as authentic.

Fourth hadith: It is related from Muhammad b. Yahya, from Muhammad b. al-Hasan, from 'Abd al-Rahman b. Abu Hashim, from al-Fadl al-Katib. He said that he was in the presence of Imam Sadiq when he received the letter from Abu Muslim [Khurasani]. He told the messenger that there was no reply to carry back and that he should leave his presence immediately. And then he added:

God does not expedite a matter because His servants are in a hurry. To be sure, it is easier to dig a mountain from its place than to overthrow a government whose term has not been decreed to end.

The narrator asked for a sign of such an imminence that would be recognized by the Imam and his followers. The Imam said:

Do not move from where you are until the Sufyani has arisen. At that time run towards us.

And, he repeated the sentence thrice: "The rise of Sufyani is bound to happen."[26]

The hadith is regarded as reliable on the basis of its chain of transmission.

Fifth hadith: It is reported from Muhammad b. 'Ali b. al-Hasan, from his sources, from Hammad b. 'Amr, from Anas b. Muhammad, from his father, from Imam Sadiq, from his forefathers. This was a recommendation from the Prophet to 'Ali b. Abi Talib. He said:

It is easier to dig huge mountains than to remove those in power whose time to vanish has not come yet. [27]

This hadith has a problem when examined for its chain of transmission. It includes Hammad whose identity is unknown. In addition, Anas b. Muhammad and his father are regarded as lacking credibility.

Sixth hadith: It is reported from Humayd b. Ziyad, from 'Ubayd Allah b. Ahmad al-Dihqan, from 'Ali b. al-Hasan al-Tatari, from Muhammad b. Ziyad, from Aban, from Sabah b. Siyaba, from al-Mu'alla b. Khunays who said, 'I took letters from 'Abd al-Salam b. Nu'aym, Sudayr, and others to Imam Sadiq at the time when the black-clothed one had arisen. This was just before the 'Abbasids revolted. The letter said: "We have decided that the matter of leadership should be handed over to you. What is your opinion about it?" The Imam threw the letter on the ground and said: "Alas, alas, alas! I am not their (i.e., the insurrectionists') Imam. Do they not know that the awaited Mahdi will kill the Sufyani"''[28]

The hadith is not reliable as far the chain of transmission in concerned. The problem is that Sabah b. Siyaba is unidentified.

Investigation into the Meanings and Implications of these hadith-Reports

It is important to bear in mind what we have said earlier: the followers of the Imams unfailingly anticipated emancipation from tyrannical conditions through the rise of the Qa'im from among the family of the Prophet, as predicted in the traditions from him and the Imams (peace be upon them). In addition, we must not forget that the Shi'a were living under most cruel circumstances in this period. They were under surveillance, in prisons, executed, burnt alive, and so on. Consequently, whenever a member of the ahl al-bayt promised to lead the movement to redress the wrongs committed against them, they did not hesitate to follow him. They even accepted their claim to be the promised Mahdi, and rallied around to lend them support for their revolution.

On the side of the government, the Umayyads, and then the 'Abbasids, were fully aware of the messianic traditions and the political activism it generated among the dispossessed people. They also knew that the Shi'a exerted lot of pressure on their Imams to fight injustices and to replace unjust rulers by assuming power themselves. It was for this reason that 'Abbasid spies constantly reported the whereabouts of the Shi'i Imams and their contacts with their Shi'a, expecting that they would eventually conspire against the government.

This general observation about the times in which the Imams lived and guided their followers explains many traditions cited in this chapter. The main point that the Imams wanted their followers to realize was that the time for the revolution of the promised Mahdi had not as yet arrived. There were specific signs that would precede that revolution under the leadership of the Qa'im of the family of the Prophet. More importantly, there was a realistic assessment of the power of the unjust authorities in such statements as "It is easier to dig huge mountains than to remove those in power whose time to vanish has not come yet." Hence, the Shi'a were admonished to bear with patience their burdens and to remain alert without causing destruction to themselves at the hands of the wicked rulers. This does not teach submission and quietism, as others have interpreted. On the contrary, it requires the Shi'a to assess each instance of upheaval carefully in order to avoid being drawn into them without any advantage. In fact, all the traditions point towards using one's intellect to understand the realities and not to respond simply emotionally and in reaction.

In the final analysis, the implication of these traditions is an explicit demand that the followers of the Imam, who happened to be in the minority and under the constant hostile watch of the rulers, deliberate and conceive better strategies to work for their self-preservation as well as for the preservation of an Islamic public order. To be sure, the purport of Imam 'Ali b. Abi Talib's statement: "Stay where you are, and when visited by calamities be patient. Do not move your hands and swords in the way of fulfilling the inclination of your tongues," is a warning not to submit to emotional outbursts, but to learn from experience the wisdom of caution when the power is unjust and wicked.

Fifth Group of Traditions

These are the traditions that regard the person who leads any revolution prior to the revolution of the Mahdi as an evildoer, taghüt.

First hadith: It is related from Muhammad b. Yahya, from Ahmad b. Muhammad, from 'Isa b. al-Husayn b. al-Mukhtar, from Abu Basir, from Imam Sadiq, who said:

The leader of every flag [in an uprising] that is raised before the rising of the Qa'im is an evildoer who is worshipped (taghüt) [by the people for his daringness] beside God.[29]

This hadith is authenticated on the basis of its narrators who are all regarded as reliable.

Second hadith: It is reported from Muhammad b. Ibrahim al-Nu'mani, from 'Abd al-Wahid b. 'Abd Allah, from Ahmad b. Muhammad b. Rayyah al-Zuhri, from Muhammad b. al-'Abbas, from 'Isa al-Husayni, from al-Hasan b. 'Ali b. Abi Hamza, from his father, from Malik b. A'yan al-Jihani, from Imam Baqir, who said:

The leader of any flag that is raised before the raising of the Mahdi's flag, is an evildoer. [30]

Investigation into the Meanings and Implications of these hadith-Reports

To be sure, "raising of the flag" is a metaphor for beginning a battle against a system in order to establish a new government, and a new system. The standard-bearer is the leader of the movement who is in the process of overthrowing the ruling regime and installing a new government. For this he calls upon the people to join him. Taghüt, as we have seen in other traditions, is a tyrant who has attacked God's creatures and has forced them to accept his rule without opposition. The credo of the leader is captured in the phrase: "the one who worships other than God." Accordingly, he is engaged in undermining God's authority among His people, so that he can pursue his personal ambitions. It is in this sense that the word taghüt is applied to the leader of such a movement.

The meaning of the tradition is that any flag that is raised before the revolution of the Qa'im, and of which the leader calls the people towards himself, that bearer of the flag is to be regarded as an evildoer. Hence, the hadith implies that insurrection for purposes other than the correct religion is to be rejected outright. However, if the purpose of the revolt is to restore violated justice and to make people aware of their spiritual and moral responsibilities, then it is to be regarded as legitimate. The leader of this latter kind of revolt does not call people to himself; rather, he is inviting people towards God. As such, his flag is leading the people in the same direction as that of the Qa'im. It is not engaged in negating the achievements of the other Imams and the Prophet, who all at different times stood firm against injustices and atrocities committed against innocent peoples.

Conclusions of the Discussion

The majority of the traditions that we examined in this section were classified by the scholars of the science of hadith as weak. As such, they cannot be used as evidence for the argument that is being put forward in opposition to an activist response during the occultation of the twelfth Imam. The traditions, however, provide the guidelines for the Shi'a to consider in acknowledging valid and invalid religious movements led by one or another leader. They also serve as a reminder to them that the time for the appearance of the Mahdi had not arrived yet. Under the circumstances that existed for the Shi'a community living as a minority under those most unfavorable circumstances that were prevalent under the caliphate, it was expedient for them not to join the bandwagon of anyone who invited them to rise against tyranny. In fact, under those conditions patience is a virtue.

Furthermore, it was a duty to determine both the leadership's claim and intent, before making the decision to support or reject an uprising. Not every flag that is raised in the name of fighting injustice deserves unquestioning support from the Shi'a. The criteria for judging a just cause provided in the traditions function as a deterrent rather than as a total prohibition against taking up arms against tyrants. In other words, the traditions do not propose complete withdrawal for the followers of the ahl al-bayt from defending God's laws and the Muslim public order. It simply requires them to be alert at all times about their duty to God and to God's purposes for humanity as specified in the teachings of Islam on interpersonal justice.

*******

To recapitulate our lengthy discussion, let us summarize our major propositions and then derive the final overall conclusion.

(1) Islam is not simply concerned with the spiritual aspects of human religiosity. It has legislated comprehensively on every aspect of human existence -- as individuals related to God, and as members of the human community related to fellow humans. Thus, all the chapters of Islamic law, whether they deal with prayer or with fasting, with warfare or defence, reveal this bi-dimensional feature of Islam.

(2) There is no doubt that Islam was revealed in order to be implemented as a vital aspect of meaningful human existence.

(3) The implementation of Islam depends upon the establishment of a Muslim polity and government that is committed to executing the divine plan on earth by creating an ideal society.

(4) The Prophet was not merely an envoy of God who had come to deliver the message. He was also the executor of the divine will on earth. An integral part of his prophetic obligation was to organize his people and lead them to establish divine scales of justice on earth.

(5) This obligation of implementing the divine will on earth did not end with the death of the Prophet. It continues as long as Islam remains the religion of humankind.

(6) It is the duty of the people to support and assist the Prophet and his rightful infallible successors who also are invested with the power to create the ideal Muslim public order. This requirement is extended to the times when there is no infallible leader in power or when such a leader is in occultation. As long as there is a Muslim polity that needs support and maintenance through government, a military apparatus, and financial structures, Muslims have the obligation to provide that support. During the occultation, when the twelfth Imam lives an invisible life, the people should choose a most qualified jurist to provide the necessary Islamic governance. This is the meaning of Islamic government. It is a government that is headed by a pious, well-versed jurist, not merely in matters of religion, but also in matters of governance and in administration of an Islamic polity.

In the second part of our discussion we examined all the traditions that are used as documentation for the opinion that opposes an active response from the people during the occultation. As we have demonstrated, it is impossible to take these traditions in that meaning and to regard the fundamental duties of a Muslim as a member of the community as being in abeyance until the twelfth Imam (peace be upon him) emerges as the Mahdi. In view of all the verses and the hadith-reports that require Muslims to take up jihad, to command the good and forbid evil, to defend the rights of the dispossessed and downtrodden, and other related public obligations, it is impossible to maintain, even hypothetically, that since the actual ruler of the Muslims is in invisible existence, we cannot undertake these duties that require the presence of an infallible leader like the twelfth Imam as a precondition. More importantly, if the religion of Islam is faced with a danger, no Muslim can be excused for sitting around and doing nothing about it. Nor can they be forgiven if they do not resist any intervention or interference in Muslim affairs by external or internal enemies. None of the hadith can possibly be interpreted to dictate such irresponsible behavior from Muslims simply because the Imam is in occultation. All the above-cited verses and many more passages of the Qur'an form the most explicit response to those who want to escape that most critical obligation of being a Muslim, namely, to work towards the creation of an ethical public order which reflects God's will. When there is no ambiguity in such unequivocally required duties to maintain the Muslim public order, there can be no possibility of deducing a quietist attitude that would avoid facing these religious and moral obligations of the Shari'a. Regardless of the need for sacrifices, Muslims at all times must, as a fundamental duty of being a believer in God and His Prophet, protect Islam and its public order.

The scholars of Islam, especially the jurists, have an even greater responsibility in this regard. As heirs to the Prophet's function and as protectors of the true religion, they are the refuge of the people. They cannot acquiesce in the face of a threat that is posed by the ungodly powers to the Muslims. Imam 'Ali b. Abi Talib has reminded these leaders saying:

I swear by God, Who has caused the seed to germinate and the human being to be created, if that crowd had not come to pay their allegiance to me, and through that act of theirs, the duty that I had to undertake had not been made clearer, I would have tossed away the reins of the camel of the caliphate and let it go anywhere it pleased. Moreover, had it not been that God has exacted a promise from the learned that they would not give their consent to the wrongdoer to fill his belly while the wronged person goes hungry, then [I would have never accepted the caliphate.][31]

Imam Husayn also made similar remarks when he had to confront the injustices of the Umayyads, by quoting the Prophet, who said:

Whoever sees a tyrant ruler making lawful what God made unlawful, breaking God's covenant with those who exercise authority, opposing the Prophet's tradition, and becoming the enemy of the people by committing acts of disobedience against God, and does not oppose him by action and opinion, then God will make him enter the same place [of hell-fire] as the tyrant. [32]

Imam Husayn goes on to explain the reason for such a severe indictment of any who fails to oppose wrongdoing:

This is so, because the execution of the laws and administration of affairs is in the hands of those who are knowledgeable about God, entrusted with the preservation of God's legal order dealing with the lawful and unlawful. Hence, it is you who have lost this position. And, this status has not been snatched from you except that you separated yourselves from the truth and disputed in the matter of the tradition of the Prophet after a clear proof was afforded. Had you been patient with the hardships and borne your livelihood for the sake of God, then those matters related to God would have reverted to you, would have been issued by you, and would have been referred to you. But you let the wrongdoers take your place and you handed over God's affairs to them, being fully aware of their following their ruse and their giving in to their lower appetites. It was your running away from death and your being attracted to life that made them dominate you. It was you who let the downtrodden people fall into their hands, so that they would make some of them their slaves and others their source of feed. All this allowed the tyrants to rule the way they wanted, and brought shame and humiliation to themselves and their subjects. In this behavior of theirs, they follow evil people, and they have become daring in their opposition to God.

There is no doubt that the learned in the community have great responsibilities. If they failed to execute them they would suffer severe sanctions on the Day of Judgment. The duty of the 'ulama' is not limited to teaching, discussing, commenting, leading congregational prayers and so on. Rather, their greater responsibility is to protect the religion of Islam and the Muslims, to fight against unbelievers and evildoers, who are engaged in destroying Islam, and to implement Islamic legal and moral precepts. If they fall short in this then they do not have any excuse in the presence of God. By referring to those weak and brief traditions, they will not be able to exonerate themselves from this extremely critical responsibility.

Can God, the Exalted, and the Prophet of Islam, allow us to remain indifferent to the heinous and dangerous conspiracies against Islam and the pitiful behavior of some of the Muslim countries; continue with our life of teaching, preaching, and leading the prayers as usual? No, never.

Notes:

These hadith can be studied in several important collections, such as Wasa'il al-shi'a, Vol. 11, pp. 35-41; Bihar al-anwar, Vol. 52.

Wasa'il, Vol. 11, p. 35; Bihar al-anwar, Vol. 52, p. 301. The tenth hadith in this section is also from the same narrator and, as such, should not be seen as a different tradition.

Maqatil al-talibiyyin, p. 233-240.

'Uyun al-akhbar, p. 252.

Maqatilal-talibiyyin, p. 140-41.

Bihar al-anwar, Vol. 46, p. 199.

Bihar al-anwar, Vol. 46, p. 135ff.

Maqatil al-talibiyyin, p. 146-47.

Ibid., p. 99.

Bihar al-anwar, Vol. 46, p. 174.

Wasa'il al-shi'a, Vol 11, p. 39.

Bihar al-anwar, Vol. 48, p. 315.

Mustadrak al-wasa'il, Vol. 2, p. 248.

Ibid.

Wasa'il al-shi'a, Vol. 11, p. 36; Bihar al-anwar, Vol. 52, p. 302.

Mustadrak al-wasa'il, Vol. 2, p. 248.

Wasa'il al-shi'a, Vol. 11, p. 36.

Ibid., p. 37.

Ibid., p. 41.

Ibid., p. 39.

Mustadrak al-wasa'il, Vol. 2, p. 248.

Ibid., Vol. 2, p. 247.

Wasa'il al-shi'a, Vol. 11, p. 36.

Ibid. p. 39.

Ibid., p. 40.

Ibid.

Ibid., p. 38.

Ibid., p. 37.

Ibid., p. 37.

Mustadrak al-wasa'il, Vol 2, p. 248.

Nahj al-balagha, Second sermon.

Ibn Athir, al-Kamil fi al-ta'rikh, Vol. 4, p. 48.

Source: Ahlul Bayt Digital Islamic Library Project 

 

Chapter 14

The Signs of the Appearance (Zuhur) of the Mahdi

The session began promptly at 8 p.m. at Dr. Jalali's residence. He also opened the session by asking the first question.

Dr. Jalali: Mr. Hoshyar, could you please tell us, how will the Master of the Command appear?

Mr. Hoshyar: On studying the hadith reported by the ahl al-bayt, it appears that when the world has become psychologically ready to accept the government of God and when general conditions have become favorable to the idea of the rulership of the truth, God will permit the Mahdi to launch his final revolution. He will suddenly appear in Mecca and the caller of God will announce to the world that he has alighted. A few selected individuals, whose number has been fixed to 313 in some traditions, will be the first ones to respond to his call, and will be drawn to him like iron to a magnet in that first hour of his appearance.

Imam Sadiq relates: "When the Master of the Age appears, the young among his followers (shi'a), without any prior appointment, will rouse themselves and reach Mecca that very night."[1]

At that time the Mahdi will call upon the entire world to join his movement. Those who have suffered and lost all hope that their situation could improve will rally around him and will pay allegiance to him. In a short time a vast army made up of courageous, sacrificing, and reform-seeking peoples of the world will be prepared to be led by him. Imams Baqir and Sadiq (peace be upon them), have described the Qa'im's helpers thus:

They will occupy the east and the west of the world, will bring everything under his command. Each one of these soldiers will have the power of forty strong men. Their hearts will be harder than iron pieces so much so that in their march to the goal should they encounter mountains made of iron they will overcome them with their inner strength. They will continue their struggle until God's pleasure is acquired. [2]

At that time, the imperious, sinful rulers, lacking any conscience yet sensing the threat, would come out in defense, calling out the oppositional forces made up of their own followers. But the soldiers of justice and reform, having been disgusted with the injustice and persecution of those evil forces, will take the ultimate decision of attacking them in unison and with total effort. With God's help and sanction they will wipe them out. Awe and fear will descend upon the survivors who will finally surrender to the rightful, just government.

On seeing the fulfillment of many of the signs promised in the traditions, a large number of unbelievers will turn towards Islam. Those who persist in their disbelief and wickedness shall be killed by the soldiers of the Mahdi. The only victorious government in the entire world will be that of Islam and people will devotedly endeavor to protect it. Islam will be the religion of everyone, and will enter all the nations of the world.

The Destiny of the Unbelievers

Dr. Jalali: What will happen to the unbelievers (kuffar) and those who associated partners with God (mushrikin)?

Mr. Hoshyar: From the readings in the Qur'an and the hadith literature it appears that during the Mahdi's rule the government and the power will be taken away from non-monotheistic[3] and materialistic disbelievers, and will be vested in the hands of the Muslims and other worthy people of the world. Let us, for example, look at certain verses from the Qur'an:

It is He who has sent His Messenger with the guidance and the religion of truth, that he may uplift it above every religion, though the unbelievers be averse. (Saff [61], 9)

God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved for them, and will give them in exchange after their fear security: 'They shall serve Me, not associating with Me anything.' (Nur [24], 54)

Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors, and to establish them in the land. (Qasas [28], 4)

These passages from the Qur'an give the glad tidings of that which will come when world power and government are in the hands of the qualified and worthy believers and Muslims, and the religion of Islam ("submission to the will of God") overshadows all other religions and actually eclipses them all.

The traditions speak about the period of the Mahdi's rule and assure the believers that the forces of disbelief and hypocrisy will be annihilated from the face of the earth. Everywhere there will be a true believer in God's unity. Thus, for example, the Prophet (peace be upon him and his progeny) said:

Even if there remains one day in the life of the earth, God will bring forth a man from among my progeny whose name and character will be like mine, and whose patronymic will be Abu 'Abd Allah. Through him God will revive His religion and bring it back to its early glory. God will also endow him with victory and there will remain on earth none other than the ones who will declare the Unity of God (tawhid).

The Prophet was asked as to which of his children's descendants he would be. The Prophet struck his hand on Husayn, and said: "From his [descendants]."[4]

Imam Baqir has related a hadith in which he says: "The Qa'im and his companions will fight so much that there will no longer be those unbelievers who associate partners to God."[5]

The Destiny of Jews and Christians

Dr. Jalali: Since Jews and Christians are the followers of the heavenly books that teach monotheism, what will happen to them when the Mahdi appears?

Mr. Hoshyar: The apparent sense of some of the verses of the Qur'an seems to suggest that they will be around until the Day of Judgement occurs. God says in the Sura Ma'ida, 14:

And with those who say 'We are Christians' We took compact; and they have forgotten a portion of that they were reminded of. So We have stirred up among them enmity and hatred, till the Day of Resurrection.

In the Sura Al 'Imran, 55, He says:

When God said, 'Jesus, I will take thee to Me, and I will purify thee of those who believe not. I will set thy followers above the unbelievers till the Resurrection Day.'

Again, in Sura Ma'ida, 64, He says:

The Jews have said: 'God's hand is fettered.' Fettered are their hands, and they are cursed for what they have said. Nay, but His hands are outspread; He expends how He will. And what has been sent down to thee from Thy Lord will surely increase many of them in insolence and unbelief; and We have cast between them enmity and hatred, till the Day of Resurrection.

As you can see, the literal reading of these verses suggests that the religions of the Jews and the Christians will be around until the Day of Judgement. Some of the hadith-reports corroborate this observation. Thus, for instance, Abu Basir asked Imam Sadiq: "What will the Master of the Command do to the 'protected peoples' (ahl al-dhimma)?" The Imam said: "Like the Prophet he will negotiate terms with them, and they will pay the jizya (poll tax), while accepting their inferior position [in the Muslim society]."[6]

In another tradition Imam Baqir says:

The Master of the Command was named as the Mahdi because he will dig out the Torah and other heavenly books from the cave in Antioch. He will judge among the people of the Torah according to the Torah; among the people of the Gospel according to the Gospel; among the people of the Psalms in accordance with the Psalms; among the people of the Qur'an in accordance with the Qur'an.[7]

There are traditions that speak just the opposite of what the Qur'an and above-cited hadith speak. These traditions relate that during the rule of the Mahdi there will no other communities except the Muslims. The Mahdi will offer the religion of Islam to the Jews and the Christians; if they accept it they will be spared, otherwise they will be killed. Thus, for example, the following tradition in which Ibn Bukayr asks Imam Rida the interpretation of the verse: "To Him submits everything that is in the heavens and the earth, in obedience and in aversion." The Imam relates:

The particular verse is revealed in reference to the Qa'im. When he appears he will offer the religion of Islam to the Jews, Christians, Sabians, and the disbelievers in the east and the west. Any one who willingly accepts Islam will be asked to pray, give alms, and perform all the obligatory acts; and any one who refuses to do so will be killed. This will continue until there remains none but a believer in and worshipper of One God everywhere on the earth.

Ibn Bukayr said to the Imam that in that case there would be far too many people who would be killed. The Imam said: "Whenever God desires something to increase or decrease He can do so."[8]

In another tradition, Imam Baqir related that God will open the east and the west for the twelfth Imam. He will put up the fight until there is no other religion than the religion of Muhammad.[9] In his commentary on the verse that says: "He (God) will manifest it (Islam), even if the disbelievers are averse to it," The Imam said: "He will do it in such a way that there will be no one left except that he will have accepted the religion of Muhammad."

Hence, there are two kinds of hadith: one in favor and the other objecting. However, it must be pointed out that those traditions that agree with the Qur'an have preponderance over those that do not, and therefore the latter must be of necessity rejected as unreliable. Accordingly, the Jews and the Christians will remain under the government of the twelfth Imam, but they will have abandoned their belief in the trinity and all forms of disbelief connected with associating partners to God, and become worshippers of One God. They will continue to live under the protection of the Islamic government. At the same time, the corrupt and tyrannical governments will come to an end, and power will be exercised by the well qualified Muslims. Islam will be the world's religion, gaining precedence over all other religions and the call of the Unity of God (tawhid) will be heard all across the world. In this connection Imam Sadiq has said: "When our Qa'im rises there is no place on earth where one will not hear the testimony: I bear witness that there is no deity except God, and Muhammad is the Messenger of God."[10] According to Imam Baqir: "When the Qa'im takes the command all the godless governments will become permanently extinct." Furthermore, in explaining the verse "when they will be consolidated they will establish worship and give alms," the Imam said: "This verse was revealed to describe the Imams, the Mahdi and his loyal followers. God will make them the commanders of the east and the west, and through them God will fortify the religion and eliminate innovation and false [interpretations in it]. Indeed the ignorant people have ruined the truth. All this will be accomplished in such a way that there shall remain no trace of injustice. He will execute the duty of commanding the good and forbidding the evil."[11]

In another report Abu Basir says that he asked Imam Sadiq: "Who is the Qa'im of the ahl al-bayt?" He said:

O Abu Basir, he will be the fifth descendant of my son Musa, the son of the best among the slave girls. His occultation will be prolonged so much so that a group will fall into doubt. Afterwards God will cause him to appear and will make him conquer the entire world. Jesus, the son of Mary, will descend [from heaven] and will perform his prayer standing behind him. In that afternoon the earth will brighten up with the Light of God and all spots on earth where other than God was worshipped will become a prayer house dedicated to God. Religion will be entirely God's, even though the disbelievers may be averse to it. [12]

Engineer Madani: I recall another related topic but, since the time is running short, I will raise it when we meet next time.

The session was concluded for that evening and it was decided that the group would meet in a week's time at Dr. Jalali's residence.

*******

The meeting started promptly at Dr. Jalali's place. It was indeed gratifying to know the number of issues related to the subject of the twelfth Imam (peace be upon him) that were raised, discussed and critically analyzed in the sessions that had met so far. The next important issue was the destiny of other peoples under the government of the Mahdi.

Will the Majority of the Peoples on the Earth Be Killed?

Engineer Madani: As you all are aware Muslims today are a minority in the world. The sizeable majority inhabiting the planet is non-Muslim. The Shi'a are also a minority in comparison to other schools of thought among Muslims. Among the Shi'a, it must be pointed out in all honesty, there are many evildoers and corrupt people. On the basis of the way things move in a society, in addition to some analogical deduction, this religious scene of the world is unlikely to change drastically. It is possible to speculate that at the time when the Mahdi appears the Shi'a will still be a minority. My question is this: Is it logical and credible to maintain that the majority of the world's population will simply submit and will not resist as they are being eliminated by the soldiers of the Imam of the Age? Moreover, if the majority of the inhabitants of the world are going to be killed, then this earth will look like a huge cemetery. Does it mean then that the Shi'a will rule over this large cemetery? Surely this action cannot be identified as an act of reform and such a government as the universal authority!

Mr. Hoshyar: Actually we do not have sufficient information about the future world. We cannot speculate about the future on the basis of the past. The Muslim assessment of the situation about the human condition is that humanity is already in a state of perfection in terms of capability and mentality. With the Mahdi's revolution they will be even more prepared to accept the truth.

We often hear that many intellectuals in the east and the west have become aware that their own traditions and religions do not have the ability to satisfy their conscience. At the same time, the natural thirst to worship God and to search for a religion has not been entirely quenched and does not leave them in peace. As such, they are in search of a religion that is free from all sorts of superstitions and corrupt beliefs, and whose spiritual power can provide them with satisfying nourishment. It is in keeping with this human search for the path that can satisfy their spiritual quest that one can speculate about the future human society's movement towards discovering the truth about Islamic knowledge and the permanence of its ordinances. At that point, it will become evident to them that the only creed which can respond positively to the inner needs and guarantee physical and mental happiness is Islam.

Unfortunately, we are not well equipped, both in terms of courage and means, to inform the peoples of the world about the Islamic truth and its pure teachings. Nevertheless, the people's search for truth, on the one hand, and the well stipulated ordinances of Islam, on the other, will ultimately allow the problem to resolve by itself. At such an opportune time, peoples of the world will convert to the Islamic faith in the thousands, making them a majority.

In addition, on the basis of general prevailing conditions at the time of the appearance, one can speculate that when the promised Mahdi emerges and presents Islamic truths to the world, informing humanity about Islam's revolutionary and reformative aspects, large numbers of people will accept Islam. Hence, they will save themselves from being killed. For, on the one hand, they will have perfected their ability to perceive religious truth and, on the other, they will have witnessed the miracles performed by the Imam of the Age. Moreover, they will find the social conditions extraordinary and inexplicable, and the call of the leader of the revolution will reach their ears. These circumstances will lead thousands and thousands of people to convert to Islam at the hands of the Mahdi, thereby saving themselves from destruction.

As for those who persist in their disbelief after all these signs, the Peoples of the Book, that is, the Jews and the Christians, will continue to receive the protection of the Islamic government. Other sinful and corrupt disbelievers will be killed by the universal upholder of justice, the Mahdi. The number of the latter group will, consequently, be insignificant.

The Teachings of Islam Will Be Proclaimed to the World from Qumm

From the hadith-reports related by the ahl al-bayt it appears that in the near future the Shi'i religious establishment, having grasped better than ever before the teachings of the ahl al-bayt in matters of faith and practice, will come out from its state of disorder, regalvanize itself with modern communications technology, and begin to reach out to the people all over the world with correct information about the teachings of the Qur'an and Islam. They will reintroduce those Islamic teachings that guarantee human happiness and will emphasize the factors that underscore the eminence and advancement of Islam. In this way they will prepare the way for the appearance of the twelfth Imam (peace be upon him). May those days come soon!

In one of the hadith Imam Sadiq says:

Very soon Kufa will be empty of the believers. [Religious] knowledge will disappear from that region the way a snake disappears from its abode into a hole in the earth, [without leaving any trace]. Then it will reappear in the city known as Qumm. That city will become the treasure of religious knowledge and excellence. From there it will spread throughout the world, thoroughly eliminating ignorance in matters of religion among the destitute, including women [who will participate in this process of learning anew about Islam].

This will happen close to the appearance of our Qa'im. In this way, God will make Qumm and its inhabitants a substitute for His proof. If it does not happen so, the earth will sink, engulfing its inhabitants, and there will remain no proof. Religious knowledge will spread across nations from Qumm and God's proof will have been provided to all people in such a way that there will not be a single person on earth who will not have heard about the religion and its wisdom. It will be following this event that our Qa'im will appear. God's punishment and tribulation will be ready for execution, because God exacts His revenge only when the people have rejected His proof.[13]

In another place the Imam says:

God made the city of Kufa and its inhabitants to serve as a proof over all other places. He will make Qumm also a proof to serve over other places, and through its inhabitants He will make an argument against all those, including humans and jinns, who reject the proof of His existence. God will not disgrace and humiliate Qumm and its peoples; on the contrary they will always enjoy God's grace and support.

He then went on to say:

The religion and the religious in Qumm, being deficient, will not draw the attention of the people. Had it not been that they were going to serve as God's proof both the city and its inhabitants would have perished, and there would have remained no divine proof for the rest of the world. In addition, the heavens would not have remained secure and no warning would have been given to the people. Qumm and its inhabitants will remain immune from all the calamities. There will come a time when Qumm and its residents will become a proof for God's existence for the entire world. This will happen during the occultation of our Qa'im until he appears. If this does not happen, then the earth will engulf its inhabitants. God's angels will remove all afflictions and calamities from the people of Qumm. Any oppressor who commits aggression against Qumm will be destroyed by those who fight against these oppressors. Furthermore, they will be met with distressful calamity or will encounter a powerful enemy who will keep them occupied. Just as these oppressors would have forgotten remembrance of God, God will make them forget Qumm and its inhabitants.[14]

Imam 'Ali b. Abi Talib predicted the following about Qumm:

There will be a man from Qumm who will call people towards truth. Some will respond to his call and will rally around him like pieces of iron [that are drawn towards a magnet]. Strong winds will not be able to move them from their place. They will not be tired of warfare and will be fearless. They trust in none but God. At the end the victory is for those who are godfearing. [15]

Dr. Jalali: You have predicted that Muslims will be in the majority in the future. This speculation is contradicted by some hadith-reports. Thus, for instance, the Prophet is reported to have said:

There will dawn a time when there will remain nothing but a trace from the Qur'an. And from Islam there will survive only a name. There will be people called Muslims, but they will be the farthest of all other people from Islam. They will have well built mosques; but these will be devoid of guidance. [16]

Mr. Hoshyar: In such hadith-reports the Prophet has not predicted more than a particular detail that there will be a time that the true Islam will disappear and no more than an image of it will remain; and that, although there will be Muslims, they will be far from the true Islam. However, this prediction is also in accord with Muslims being in the majority, because it is possible that in spite of being Muslims they will be little affected by the truth and spirituality of Islam. Yet the heavy dust of inconsistency and antiquated traditionalism that will have descended upon Islam will be eradicated by the very existence of the twelfth Imam, who will lay the foundation for a renewal of the religious edifice. In this regard it is worth recalling the Prophet's tradition in which he said:

I swear by the One in Whose hand is my life that Islam and Muslims will always be in increase, whereas disbelief and those who associate other beings with God will be in decrease. 

He then added:

I solemnly declare that wherever night reaches this religion will reach.[17]

It is sufficient to point out that, first of all, it is predicted that before the twelfth Imam appears the Muslim community will attain a majority status. Second, when he appears many people will convert to Islam because the level of human perfection will have advanced to such heights that it will enable people to accept the truth of Islam, as many traditions have reported. In the following tradition Imam Baqir has declared:

When our Qa'im rises, God will stroke the heads of His creatures with mercy, thereby making their mind more flawless, and able to realize their dreams by means of it. [18]

Imam 'Ali b. Abi Talib said:

In the Last Days and the days of calamity and ignorance of the people, God will appoint a person and will support him and protect his followers through angels. He will help him through miraculous signs and will give him victory over all the people of the world, so that whether they like it or not they will convert to the true religion. He will fill the earth with justice and equity, and brilliance and rationality. The distances between places will shrink for him in such a way that no unbeliever will remain except that [the appointed one] will bring [to him] faith, and no sinful person will remain except that he will become pious.[19]

"Your Enemies Will Destroy Each Other"

Another matter that helps to resolve the problem raised by Engineer Madani is that the general conditions of the world, the advancements in dangerous scientific discoveries and the arms race between the western and eastern nations, in addition to a general moral decline in humanity, allow us to anticipate that great powers, including the Jews and the Christians, would engage each other in hostile activities, and would destroy a majority of the world's population by means of destructive weapons. Another large group will become the victims of precarious diseases that will surface as a result of human destruction of the natural immune system provided by God in human bodies and in the environment.

A companion of Imam Baqir by the name of 'Abd al-Malik A'yan relates that he once stood up in the Imam's presence and, leaning on his two arms, wept and said: "I was hopeful that I would witness the period of the Qa'im while there was still some strength left in me." The Imam, consoling him, said:

Are you not pleased that your enemies are busy with each other [in conflict], while you are safe in your homes? When our Qa'im arises each one of you will gain the energy of forty men. Your heart will become like pieces of iron, which, if hurled against mountains, will break them through. You will be the leaders of the world and its keepers.[20]

In another report Imam Sadiq predicted the following:

Before the Qa'im's rise two deaths will occur: one death red and the other white. These will kill five out of every seven persons. The red death will occur by means of killing and the white through epidemics.[21] 

Zurarah b. A'yan, Imam Sadiq's close associate, on one occasion asked the Imam: "Is the call from heaven, [as predicted in the traditions about the Qa'im's rise,] a true thing?" The Imam replied: "I declare with solemnity that indeed that will occur just as all the peoples [having heard it] will repeat that [call] on their tongues." He then added: "The Qa'im will not rise until nine out of every ten persons is annihilated."[22]

War Is Inevitable

Dr. Fahimi: Is not it possible that the preparations of the Mahdi's revolution might be done in such a way as to avoid war and bloodshed in establishing his government?

Mr. Hoshyar: As things normally proceed in such events, it seems unlikely that this catastrophe can be avoided even when the level of people's thinking changes to the extent that the number of good people increases, the oppressors and egotistic persons will still be there in the midst of human society. This group will indisputably be opposed to justice and will never give up their stubborn antagonism against any power. Such people will do anything against the promised Mahdi to protect their vested interests. Moreover, they will do anything within their power to demoralize and combat those who support the Imam. To crush the negative influence of this group there is no other solution except warfare and bloodshed. It is for this reason that the hadith-reports from the ahl al-bayt have regarded warfare and bloodshed inevitable.

In one of the traditions Bashir, another companion of Imam Sadiq, asked the Imam about what the people were saying about the rise of the Mahdi: 'When he rises not even an amount of blood as small as that which is usually allowed to flow during the cupping procedure will be shed.' The Imam retorted that such a thing was impossible:

"Had such a thing been possible then it would have been done for the Prophet (peace be upon him and his progeny). Actually, in the battle against the enemy, the Prophet's blood flowed as his teeth and his forehead were injured. By God, the revolution of the one who will command the affairs [of the Muslim community] will not be accomplished until we sweat on the battlefield and blood is shed." He then wiped his hand on his forehead.[23]

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The Mahdi's Defense

Dr. Jalali: I have heard that the Imam of the Age will rise with a sword. This is something that does not seem to be right. The reason is that so far humankind has created and discovered various kinds of weapons to be used on the battlefields. Nuclear proliferation and weapons of mass destruction are recent additions to the array of weaponry in human arsenals. With the use of chemical and biological weapons, including remote detonation devices for binary weapons, thousands upon thousands of people can be destroyed in one blow. The question arises that with all these weapons existing now, how can one imagine that the Mahdi and his soldiers will be triumphant fighting with swords?

Mr. Hoshyar: Yes, indeed the subject of the Mahdi's rise with the sword is mentioned in the traditions. Let me cite some examples. Imam Baqir relates:

The Mahdi resembles his forefather, the Prophet, in that he too will rise with a sword to wipe out tyrants and those who mislead people, the enemy of God and the Prophet. He will attain victory by sword and scare, and none of his troops (lit. flags) will return [with a defeat].[24]

However, the rise with the "sword" is a metaphor for warfare. It indicates that war and bloodshed are part of the official task of the Mahdi. He is commanded by God to make Islam a universal faith and to confront injustice and tyranny, even by force and by means of a sword. His circumstance is contrary to his forefathers' careers, which did not require them to face the situation in that forceful manner, as their charge was limited to admonition and counsel. Consequently, "to rise with a sword" does not mean that his weapons of defense are limited to a sword, and that he is to restrain himself from using any other kind of weapons. To be sure, he too might employ the weapons of the day or even create new weapons to overpower all the known weaponry of his time.

The truth is that our knowledge about the future events of the world is limited; nor do we know in any detailed manner about the future destiny of humankind and the course of its technological enterprise. As such, we do not have the right to judge the future on the basis of the past without any evidence. We do not know which country or nation will have a technological and civilizational advantage and superiority over others. It is possible that the weak and divided nations of the Islamic world will wake up and put aside their minor differences to create the universal brotherhood under the mighty banner of tawhid, the Unity of God, and adopt and implement the Qur'anic guidance as the constitution of the universal Muslim nation. The united Islamic peoples could then utilize their natural resources to their advantage and come out of a self-cultivated laziness and self-imposed isolation to take up the challenge of becoming leaders of human civilization in sciences, industry, and ethics. They can bring under their control the unleashed and boundless energies of the east and the west in order to channel them into preparing for the final launching of the Mahdi's revolution. At that time the Mahdi can appear and destroy the unjust and tyrannical powers with the help of the mighty forces at his disposal. Furthermore, with divine assistance and promises of victory, in addition to the extraordinary energy that emanates from the position of the wilayat (the exercise of divinely-ordained sovereignty under the Imamate) he can lay the foundation of a just and equitable government of God on the earth.

At that moment the scientists and scholars whose research made possible the discovery of all the tools and technology will feel sadness and remorse because their discoveries had not been used for the betterment of human life but were instead employed to colonize and to suppress the peoples of the world. Hence, in order to give recompense for the abuse of their scientific contributions, they will see no other way but to respond to the call of the Mahdi to fight for justice and work for the good of the peoples of the world. We cannot foretell how people in the future will abandon their arrogance and stubbornness, come out from their ignorance and work towards the eradication of weapons of mass destruction and the decisive implementation of the nuclear non-proliferation treaty. But all the wealth that is now being used to produce such weapons could then be diverted for the elimination of poverty, the advancement of education and the well being of humankind.

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The World under the Mahdi

Engineer Madani: Could you give some indications about the conditions that would prevail under the rule of the Mahdi?

Mr. Hoshyar: It is possible to reconstruct the following picture of the future from the traditions related by the ahl al-bayt:

When the promised Mahdi, the twelfth Imam (peace be upon him), appears, following his victory over the evil forces of the world, he will administer the entire world under one Islamic government. He will appoint well-qualified individuals as the governors of different regions of the world with clear instructions and programs for the peaceful and just administration of the region under their governance.[25] The entire earth will flourish under their administration. The Mahdi will distantly oversee the whole earth himself, with its widespread regions and extensive affairs accessible to him like the palm of his hand. His disciples and helpers also will observe and talk to him from remote distances. The entire earth will be filled with justice and equity.

People will have become kind and will treat each other with honesty and sincerity. There will be security everywhere as no one will wish to cause harm to another. The economic condition of the people will improve enormously. There will be plenty of rain to cause the earth to become lush with greenery and there will be all kinds of grains and fruits in abundance. Necessary improvements will be introduced in agricultural methods. People will pay more attention to God's presence than to sins. Islam will become the official religion of the world, with the call of the Unity of God arising from all corners of the earth.

In the matter of building the roads, interesting programs will be introduced. Main roads will be sixty yards wide. In building the roads there will be so much diligence that the mosques standing in the middle will be demolished. Footpaths will adorn the streets. Pedestrians will be asked to cross the roads at the proper pedestrian's crossing; whereas the drivers will be asked to move into the middle. All the windows of the homes that open to the street will be closed. There will be prohibitions against constructing open drains and sewage on the streets. Imposing structures will be demolished. The highly decorative and elevated mosques as well as minarets and the grills separating the leader of the congregational prayers from the worshippers will be destroyed.

During the age of the Mahdi human reason will have reached perfection. General information among people will have advanced to such a degree that women will be able to formulate judicial decisions while at home. Imam Sadiq says:

Knowledge is divided into twenty-seven parts. No more than two parts has been acquired by human beings so far. When our Qa'im arises he will expose the rest of the twenty five parts and distribute it among the people.[26]

People's faith will have attained excellence and their hearts free of malevolence and resentment. Finally, let me remind you that all this elaboration has been extracted from pertinent hadith-reports, and most of these traditions are rare and reported by a single narrator. Anyone desiring more details can refer to volumes 51 and 52 of Bihar al-anwar, volumes 6 and 7 of Ithbat al-hudat, and Nu'mani's Kitab al-ghayba.

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The Victory of the Prophets

Dr. Jalali: From all the descriptions and excellences that have been related about the Mahdi, the twelfth Imam (peace be upon him) in the traditions, it would seem that he is more excellent than all the Prophets, including the Prophet of Islam (peace be upon him and his progeny). After all, none of them succeeded in reforming human society, establishing a world government founded upon the Unity of God, implementing the divine ordinances in their entirety, executing the divine scales of justice perfectly, and eliminating injustice and tyranny absolutely. The only person able to accomplish all these tasks is the Mahdi, and none other!

Mr. Hoshyar: In reality, the reform of human society, and the execution of divine laws has been the aspiration of all the Prophets. Each one of these divinely appointed reformers endeavored to accomplish their goal in accord with the possibilities and capacity that were available to them in their particular age and thereby drew the people closer to God. If they had not struggled and made the necessary sacrifices, then government based on God's unity would have never taken off. In this sense, all these Prophets are participants and have a share in this final success. The accomplishment of the Mahdi should be regarded as the success of all God-worshipping peoples in the line of the Prophets and religious leaders. The Imam's victory is not his own personal victory; rather, with the amazing energy of this Imam this will be the victory of truth over falsehood, of piety over disbelief. It will be the fulfillment of the past Prophets' promise to their followers, and the realization of their ideal for human society.

The accomplishment of the promised Mahdi, in truth, is the accomplishment of Adam, Seth, Noah, Abraham, Moses, Jesus, Muhammad, and all other Prophets (peace be upon them). They were the ones who, through their sacrifices and perseverance, prepared this highway and, to some extent, the people's intellect to accept this call. The program was conceived and the struggle begun by the past Prophets. Each one of them provided an example through their own conduct and pushed the level of the people's comprehension of God's purposes until the line reached the Prophet of Islam. He outlined the complete program and provided the comprehensive blueprint for the transformation of the world. At the time of his death he handed that over to his rightful successors, the Imams. The Prophet and the Imams, then, endeavored on this path to execute the divine plan for humanity and in so doing encountered severe opposition and made great sacrifices. Many more years should go by, and many more crises and revolutions must be faced by humanity in order for it to mature and become worthy of the government based on tawhid. It will only be then that the last barrier of disbelief and irreligiosity will be surmounted by the astounding energy of the Mahdi (peace be upon him), only then will the dream of humanity materialize.

Hence, the promised Mahdi is the executor of the Prophet's plans, including those of the past Prophets. His victory is the victory of the revealed religions. God promises victory to David in the Psalms, and in one of the passages of the Qur'an revealed to underscore the Mahdi's final accomplishment, God reminds Muslims of that promise, saying: "We have written in the Psalms that Our righteous servants shall inherit the earth." (Anbiya', 105)

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The Mahdi and the New Constitution

Dr. Jalali: I have heard that the twelfth Imam (peace be upon him) will bring a new religion, constitution, and laws for the people. The present laws of Islam will be abrogated by him. How reliable is this account?

Mr. Hoshyar: The source of this information are the traditions on this subject. Thus, to clarify the issue we must cite some of these hadith.

'Abd Allah b. 'Ata' asked Imam Sadiq about the character and conduct of the Mahdi. The Imam said:

He will carry out the same mission that the Prophet did. He will eradicate prevailing innovations, just as the Prophet destroyed the foundation of the jahiliyya (pre-Islamic Arab morals), and then rebuild Islam afresh.[27]

In another hadith Abu Khadija relates from Imam Sadiq, who said:

When the Qa'im rises he will come with a new commission, just as the Prophet in the beginning of Islam called the people to a new commission.[28]

In still another hadith Imam Sadiq says:

When the Qa'im emerges he will come with a new commission, a new book, a new conduct and a new judgement, which will be strenuous for the Arabs. His work is nothing but to fight, and no one [among the disbelievers] will be spared. He will not be afraid of any blame in the execution of his duty. [29]

The Conduct of the Mahdi

However, these and other traditions point to an important factor in Mahdi's behavior -- that his conduct will be based on that of his forefather, the Prophet. He will defend the religion and the Qur'an that were given to the Prophet. For instance, the Prophet is reported to have said: "One of my ahl al-bayt will rise and will act upon my tradition and my custom."[30] And, he said: "The Qa'im among my children, will have my name and my patronymic. He will possess my features and will follow my conduct. He will command the people to my obedience and to my law; and he will call them to the Book of my Lord."[31]

In another tradition he said:

My twelfth descendant will disappear in such a way that he will not be seen at all. There will come a time when there shall remain nothing but a name from Islam. And, there shall remain nothing but a trace from the Qur'an. At that time God will permit him to revolt and through him God will reinforce Islam and revive it.[32]

In still another hadith the Prophet said: "Mahdi is from my family and will fight for my tradition, just as I fought for the Qur'an."[33]

As one can observe, these traditions clearly indicate that the twelfth Imam's agenda and his plan of action are to propagate Islam and to revive the importance of the Qur'an. In order to execute the teachings of the Prophet he will strive with force. Hence, if there is any ambiguity in the earlier traditions cited in this section, the above traditions help clarify them. Over all, the traditions should be interpreted as follows:

During the occultation, innovations will appear in the religion, and the ordinances of the Qur'an and the teachings of Islam will be interpreted in accordance with people's likes and dislikes. As a result, many teachings and laws will be forgotten as if they were never even a part of Islam. When the Mahdi appears he will invalidate these innovations and will restore the ordinances of God as they were when they were commanded. He will institute the penal laws of Islam without any leniency. Evidently, such a program will be perceived by the people something new.

Imam Sadiq in another hadith has made the aforementioned role of the Mahdi explicit: "When the Qa'im rises he will emulate the conduct of the Prophet, except that he will elaborate the traditions of Muhammad (peace be upon him and his progeny)."[34]

Fadl b. Yasar heard Imam Baqir saying: "When our Qa'im rises he will face so much difficulty from the people, that even the Prophet during the period of jahiliyya did not face." Fadl asked: "Why should that be so?" The Imam said:

When the Prophet was appointed people worshipped stones and wood. However, when our Qa'im arises people will interpret the ordinances of God against his interpretation, and will argue with him and dispute by means of the Qur'an. By God, the justice of the Qa'im will enter inside their homes, just as the heat and the cold enter them.[35]

The Freshness of the Explanations Offered by the Mahdi

People, having abandoned the absolute principles and fundamental teachings of Islam, merely follow the outward forms of religion and regard those to be sufficient. These are the people who, besides the five daily obligatory prayers, the fasting of Ramadan, and avoidance of external pollution (najasat), know nothing of Islam. Besides, some of them have limited religion to the mosque and, hence, its reality has very little impact upon their actions and behavior. In the life outside the mosque, that is in the market place or at work, there is no trace of their Islam. They do not regard ethical behavior and moral precepts to be part of Islam. They give no importance eschewing to immoral conduct and make an excuse of not following moral guidelines since there is dispute about the obligatoriness and the prohibitions of certain requirements. They go as far as turning the prohibitions of the law, through trickery, into something permissible. They also shun their responsibility for paying the dues that are imposed by the law on them. In other words, they are engaged in interpreting the religion according to their desires.

When it comes to the Qur'an, they think it sufficient to pay attention to its formal recitation and to respect the conventions in that connection. Hence, when the twelfth Imam appears it is obvious that he will ask them as to why they have abandoned the essence of religion and have interpreted the Qur'an and the hadith to fit their own preferred meanings. Why have they left the truth of Islam while being satisfied with mere outward adherence to it? Why have they not sought to conform their character and their actions with the true spirit of Islam? Why have they twisted the meanings of the religion to accord with their own personal avarice? Since they pay so much attention to the proper recitation of the Qur'an, they should also put its directives into action. The twelfth Imam has the right to ask: "My grandfather, Imam Husayn, did not get killed for the sake of mourning. Why have you forsaken my grandfather's goal and destroyed it?"

The Imam will ask them to learn the Islamic social and moral teachings and apply them in their everyday lives. They should avoid the forbidden acts, and take care of their financial obligations, without making flimsy excuses. They should also keep in mind that remembering the merits of the ahl al-bayt and weeping for their suffering can never substitute for the zakat and khums and taking care of one's debts. Nor can they substitute for such sinful behavior as taking interest and bribes, cheating others and treating them with dishonesty. They should recognize that weeping and sighing for Imam Husayn can never substitute for having ill-treated orphans and widows. More importantly, they should not limit piety to the mosque; rather, they should seek participation in the society and carry out the duty of commanding the good and forbidding the evil and fight the innovations that have crept into Islam.

Certainly, such a religion would seem new and difficult to these people, and they might not even consider it to be Islam, because they have imagined Islam to be something else. These people used to think that the progress and greatness of Islam lay in decorating the mosques and in constructing tall minarets. If the twelfth Imam says: "The greatness of Islam is righteous action, honesty, trustworthiness, keeping promises, avoiding forbidden acts," this would appear to them altogether new! They used to assume that when the Imam appears he will make amends for all the actions of the Muslims and will retire with them in the corner of a mosque. But if they witness that blood is dripping from the Imam's sword and that he is calling people to jihad and to command the good and forbid the evil, and that he is killing the unjust worshippers and returning the goods they have stolen to their rightful owners, such actions of the Imam they will indeed find new!

Imam Sadiq relates:

When our Qa'im arises he will call people anew to Islam, guiding them to the old thing from which people have turned away. He will be called Mahdi because he will guide people to the thing from which they have been separated. He will be called Qa'im because he will be commanded to establish the truth.[36]

In short, there is a total difference between the assumed Mahdi and his agenda, and the true Mahdi and his role. It is for this reason that since his actions will not be approved by the people, they will desert him in the beginning. However, since they will find no one else who can deliver them they will submit to him. Imam Sadiq says:

I can witness the Qa'im wearing the particular garment and taking out the letter of the Prophet sealed with a golden seal, and after breaking the seal he reads aloud to the people. The people disperse from him as the sheep do from the shepherd. And no one besides his vizier and eleven chiefs remain with him. Then people begin to search for a reformer everywhere. But, since they do not find anyone besides him who can help them, they rush towards him. By God, I know what the Qa'im is telling them which they refuse to acknowledge. [37]

*******

The Mahdi and Abrogation of the Ordinances

Dr. Fahimi: If I recall, you had said earlier that the Mahdi is not the lawgiver, and neither is he the abrogator of the law. This statement of yours does not agree with the substance of the following tradition:

Imam Sadiq said:

Two cases of bloodshed are permissible in Islam. But no one executes the divine ordinance in those two cases until God sends the Qa'im from the ahl al-bayt who can execute God's injunction in those cases without requiring any witnesses: one is the case of a married man committing adultery who will be stoned by him; and the other is the case of a person refusing to pay the zakat.[38]

In another tradition the Imam said: "When the Qa'im from the family of Muhammad appears he will judge among people without requiring witnesses in the manner of David and Solomon."[39]

These and other such traditions imply that Islamic ordinances will be abrogated by the Imam who will substitute for them new ordinances. By holding such beliefs you are actually proving the prophethood of the Mahdi, even though you do not call him a prophet!

Mr. Hoshyar: First of all, allow me to point out that the source of such beliefs consists of rare traditions reported by a single narrator. Second, I do not see any problem with the proposition that God may reveal a law to the Prophet and inform him that the law will be applicable to him and his followers until the time when the Qa'im appears. When the twelfth among his descendants appears he should follow a second injunction. The Prophet also informs about this arrangement to his successor until the information reaches the last Imam. In such a case the ordinance is not abrogated, and the Imam does not introduce a new ruling that was revealed to him. Rather, the first injunction was already limited in time, and the Prophet was already informed about the second one.

Thus, for instance, social expediency required that the judge should confine his judgement to an objective proof, seeking witnesses, and an oath. The Prophet and the Imams were also required to follow the same procedure in their administration of justice. However, when the Mahdi appears and establishes the Islamic government, he is required to decide the case on the basis of his knowledge. Thus, this latter ordinance was already part of Islamic judisprudence, awaiting execution after the appearance of the Mahdi.

Is It Not Possible that the Mahdi Has Already Appeared?

Dr. Jalali: We recognize with you the fundamental belief about the Mahdi. Yet, how do we know that he has not appeared already? From the early days of Islamic history up until now there have been many individuals from different parts of the world, both belonging to the Quraysh and non-Quraysh, who have arisen with the claim to Mahdiism. Interestingly, they found supporters among the people and have even left their legacy in the sects that were named after them. In fact, some of them came to power and established dynasties that lasted for some time. Here we are awaiting the appearance of the Mahdi, and in all likelihood one of the pretenders to Mahdiism might have been a true Mahdi about which we have no information!

Mr. Hoshyar: As we have detailed in our previous discussions, we do not believe in an unidentifiable Mahdi whose characteristics are unknown to us so that we might make an error in recognizing him. On the contrary, the Prophet and the Imams (peace be upon them), who informed people about this fundamental expectation and the existence of the Mahdi, provided all the detailed characteristics and qualifications of the Mahdi to remove all doubts and ambiguities about his identity. The following hadith is the summary of such a description of the future Mahdi:

The Mahdi's name is Muhammad and his patronymic is Abu al-Qasim. His mother was a slave-girl by the name of Narjis, Sayqal and Sawsan. He will be a Hashimite, from the descendants of Imam Husayn, and a direct offspring of Imam Hasan 'Askari. He was born in the year 256/868 or 255/867 in the city of Samarra in Iraq. He has two forms of occultation: one short, the other long. The second occultation will be prolonged to such an extent that many people will doubt his very existence. His age will be very long. The mission will begin in Mecca. He will launch his revolution with a sword and will annihilate all the oppressors and disbelievers. All the Peoples of the Book and Muslims will submit to his authority. He will establish a universal Islamic government on earth, will thoroughly uproot the forces of injustice and tyranny, and will replace these with justice and equity. Islam will become the universal faith and the Mahdi will expend his energy to spread it peacefully amongst all. Such are the traits and functions of the Mahdi for whom the Muslims are awaiting.

Sayyid 'Ali Muhammad Shirazi, "the Bab"

Mr. Hoshyar: Now, Dr. Jalali, let me ask you a question. Among all those who have claimed to be the Mahdi so far, have you come across anyone in whom all these characteristics that we have detailed above finds expression so that his claim could be ascertained as a possibility?

For example, a person who arose in one of the cities of Iran claiming Mahdiism was neither the son of Imam Hasan 'Askari nor had he gone into occultation for a long time or fought any battle against the unjust rulers or established a universal Islamic government to fill the earth with justice and equity. It is remarkable that he did not raise his hand even a little to stop people from doing wrong. Moreover, not only did he not spread Islam all over the world, he actually abrogated all its laws and established a new creed in its place. He did not possess any profound knowledge nor did he perform any astounding task. And, towards the end of his career, in spite of the fact that he repented and displayed remorse, he was executed.[40] Can any rational person endowed with intelligence assume that such an individual could be the promised Mahdi of the Muslims?

The story of this pseudo-Mahdi from the city of Shiraz is no different from one related in the Mathnavi of Jalaluddin Rumi about a man from Qazvin, who claimed to be strong but could not stand the pain that was caused by someone poking a needle on his arm to tattoo a lion that he had desired. The choice of a lion, as Rumi indicates, was intended to show off his toughness. However, at each stage of tattooing this pseudo-strong man from Qazvin was willing to omit drawing parts of the lion's image that would require the tattooer to poke his needle more frequently and deeper. These requests to omit major parts of the lion's body led the tattooer to poke fun at his client:

Who has seen a lion without a tail, a head, or a stomach?

When did God ever create such a lion?

If you don't have the strength to bear the poking of the needle 

Don't desire such a brave lion [as a symbol of your strength]. 

One of the interesting episodes connected with Sayyid 'Ali Muhammad Shirazi is that before the claim to being the Mahdi and Qa'im had got into his head he, had written a book entitled: Tafsir-i sura-yi kawthar (Commentary on the Sura Kawthar). In this book he reported traditions about the promised Mahdi which were not congruent with his own later claim of Mahdiism. Later on, this issue became a source of aggravation and nuisance for him and his followers.

In this book he writes:

Musa b. Ja'far Baghdadi related that he heard from Imam Hasan 'Askari who said: 'I see you [in the future] disputing with each other in the matter of my successor. Nonetheless, be aware that whoever acknowledges all the Imams after the Prophet, and rejects my son, will resemble someone who will acknowledge all the Prophets but will deny the prophethood of Muhammad (peace be upon him and his progeny). And anyone who denies the Prophet of God will resemble someone who has denied all of the Prophets. The reason is that obedience to the last one among us is like obedience to the first one among us; and denial of the last one among us is like the denial of the first. Know that my son will have an occultation and all the people, except a few who will be protected by God, will fall into doubt.'[41]

Then he quotes another tradition as follows:

Imam Rida told Di'bil: "Imam following me is my son Muhammad; after Muhammad it will be his son 'Ali; after 'Ali it will be his son Hasan, and, following Hasan it will be his son Hujjat and Qa'im, who should be awaited during his occultation and obeyed when he appears. If there remains but a day in the age of the world, God will prolong it until the Qa'im arises and fills the earth with justice and equity just as it is filled with injustice and tyranny. As to when he will appear this would be to inform about the time of his rise, whereas our forefathers have reported from 'Ali, who related it from the Prophet, who was asked: 'O Messenger of God, when will the Qa'im from your descendants arise?' He replied: 'His situation resembles that of the Day of Resurrection [about whose timing no one but God can reveal]. However, the matter is of grave importance both in the heaven and on earth and accordingly will happen all of a sudden.'" [42]

It is evident that a number of things are resolved in these two traditions: first, Qa'im and Mahdi are the direct offspring of Imam Hasan 'Askari; second, he will have a lengthy period of occultation; third, when he appears he will fill the earth with justice and equity; and, fourth, no one can fix the time for his rise.

Sayyid 'Ali Muhammad's Acknowledgement of the Hidden Imam's Existence

In his book on the commentary of Sura Kawthar, Sayyid Muhammad 'Ali acknowledged the existence of the Hidden Imam and wrote about the signs and indications of that existence. Thus, for instance, he writes:

There is no doubt about the existence of the Hidden Imam. The reason is that if he did not exist no one else would have existed. As such, this matter is as clear as the sun in the sky. The problem is that the necessary corollary of doubt in his existence is doubt in God's power. Anyone who doubts the existence of God is a disbeliever. . . . As for the Muslims and the believers among the followers of the Twelve Imams, the Imamiyya, the period of his birth is proven (may my spirit and the spirit of all those in the realm of the spiritual beings -- malakut -- be a sacrifice for his excellency!). Moreover, his short occultation and the miracles that took place in those days, as well as the signs that were given to his deputies, are also proven beyond any doubt. . . . He (the twelfth Imam) is a righteous offspring. His patronymic is Abu al-Qasim. He is the one invested with God's command (al-qa'im bi-amr allah), the proof of God's existence for God's creatures, the remaining one (baqiyyat allah) among the servants of God, the Mahdi who will guide people to the mysterious matters. But I do not like to mention his name, except the way the Imam ['Askari] has mentioned it, that is, mim, ha, mim, da. There are texts in this regard, directly received from the [twelfth] Imam (peace be upon him). The Imam himself has written the note in which he says: "God's curse be upon the one who mentions me by my name in public.". . . The Master of the Age (wali 'asr) will have two [forms of] occultation. During the lesser occultation, he had trustworthy and intimate deputies and agents. The period of the lesser occultation lasted for seventy four years and some days. The deputies of the respected master (may our spirits be a sacrifice for him!) include: 'Uthman b. Sa'id 'Amri and his son, Muhammad b. 'Uthman, Husayn b. Ruh, and 'Ali b. Muhammad Samarri.

In another place in the same book he writes about his own experience of having seen the twelfth Imam in Mecca:

One day I was busy praying in the holy mosque of Mecca, on the side of the Yamani pillar [of the Ka'ba]. I noticed a well built and good looking young man who was deeply involved in performing the circumambulation (tawaf). He had a white turban on his head and a woolen cloak on his shoulder. He was with the merchants' group from Fars. There was no more than a few steps of distance between us. All of a sudden a thought came to my mind that he could be the Master of the Command (sahib al-amr). But I was embarrassed to go closer to him. When I finished my prayers I did not find him. Nevertheless, I am not so sure that he was the Master of the Command.

Sayyid 'Ali Muhammad and the Traditions about Fixing of the Time

The following hadith also appears in the commentary on Sura Kawthar:

Abu Basir reported that he asked Imam Sadiq: "May my life be a sacrifice for you! When will the Qa'im arise?" He replied: "O Abu Muhammad, we, the ahl al-bayt cannot fix the time of his appearance. Moreover, the Prophet Muhammad (peace be upon him and his progeny) said: 'Those who fix the time for the rising [of the Qa'im] are liars.'"[43]

This and other traditions of its kind make amply clear that the Imams themselves never fixed the time of the appearance and they falsified anyone else who tried to do that. However, the followers of the afore-mentioned Sayyid from Shiraz have ignored these clear indications and, contrary to the textual proof to that effect provided by their leader, have searched and found a weak tradition attributed to Abu Labid Makhzumi and through a far-fetched and mysterious interpretation, extracted from it the year of the Sayyid's appearance in 1256 AH/1840 CE.

The books that have been written in refutation of the claims made by this particular faction based on the tradition reported by Abu Labid, are far too numerous to be mentioned here. Moreover, any further discussion about the subject would be a digression from our topic of discussion at this time. Suffice it to say that according to the hadith of Abu Basir, also relied upon by Sayyid 'Ali Muhammad in his commentary, any tradition that fixes the exact time for the appearance of the Qa'im must be rejected as false. As such, its inclusion as evidence is not permissible, whether it is the hadith related by Abu Labid or by someone else. The following hadith also appears in the commentary on Sura Kawthar:

Imam Sadiq has related in a lengthy tradition, saying: "The occultation of our Qa'im will be denied by the umma. Some will say, without any knowledge: The Imam was never born; others will say: he was born, but he died. Still others will become disbelievers and will say: The eleventh Imam had no offspring at all. Some will spread factionalism in the community by what they say, and will go beyond the twelve Imams and will count thirteen or more Imams. There will be those who will cause God's anger to engulf them by saying: The spirit of the Qa'im is speaking through another person." [44]

What Do the Sayyid's Followers Say?

In spite of all these clear affirmations in Sayyid 'Ali Muhammad's commentary on Sura Kawthar, of which we cited some examples, we do not know what his followers believe. If they regard him the promised Mahdi and the Qa'im, this belief not only does not conform with the teachings of the ahl al-bayt, it also goes against the Sayyid's own affirmations. The reason is that he himself regards the direct descendant of Imam Hasan 'Askari, whom he calls mim, ha, mim, da, as the Qa'im and the Mahdi. He also introduces his patronymic as Abu al-Qasim, regards his short and long forms of occultation necessary, and provides the names of his special deputies. Finally, he relates his encounter with the young man in the sacred mosque of Mecca whom he thought to be the Hidden Imam.

If the followers of the Sayyid believe that the spirit of the twelfth Imam has transmigrated into the Sayyid's body and that he is the manifestation of the Qa'im, then even this belief has no validity. First of all, it must be pointed out that such a tenet leads to the belief in the incarnation and transmigration of souls. Both these are proven to be false in Islam. Moreover, this belief is in direct contradiction with the hadith from Imam Sadiq which the Sayyid himself has cited. The Imam in this hadith says: "There will be those who will cause God's anger to engulf them by saying: The spirit of the Qa'im is speaking through another person."

The Sayyid Repudiated Any Attribution of Prophethood and Babism

However, if his followers believe that he was a prophet or a bab ("gate," meaning mediator between the Hidden Imam and his community), then even this attribution has been declined by him. In the commentary on Sura Kawthar he writes:

Those who say that "Remember the name of Thy Lord" means that he himself (i.e., Sayyid 'Ali Muhammad) has actually claimed to have received revelation and the Qur'an, have indeed become disbelievers. Moreover those who say that the verse means that he has claimed to be the bab of the Remnant of God (the twelfth Imam), have also become disbelievers. O God, you are my witness that [I declare] any one who claims to be divine or to possess the wilayat or who has received the Qur'an and the revelation, or who has omitted or altered anything in Your religion, has become an unbeliever. I certainly seek to disassociate from such people. You are my witness that I have not claimed to be the bab.[45]

To be sure, when the Sayyid composed his commentary he had no intention of putting forward any messianic claims. He simply considered himself a learned person and sensed pain when he saw himself confined to the house and found other learned authorities occupied with many tasks in the public life. In this connection he writes:

God has favored me by enlightening my heart. I would like to publicize the religion of God the way it was revealed in the Qur'an and demonstrated in the teachings of the ahl al-bayt.

He was troubled by the false messianic claims ascribed to him and took pains to decline them. Later on he realized that the absurdity of the people was beyond imagination. Not only did they accept whatever he said, they also added to it something more. It was at that point in his career that his proclivity towards the messianic role of the twelfth Imam became firm in his mind and he proclaimed himself to be the Qa'im.

The Bayan and Messianic Claim

In chapter seven, the second unit of his Bayan, the Sayyid writes:

Since the appearance of the Qa'im of the family of Muhammad is precisely the same as the emergence of the Messenger of God, he will not appear until and unless he manifests the fruits of Islam as deduced from the Qur'anic verses that have been implanted in the hearts of the people. There is no way to deduce the fruits of Islam except by faith in him and confirmation of his status. Now that it has borne fruits, to the contrary he has been made manifest in the midst of Islam and everyone proclaims Islam in relation to him while they situate him groundlessly in Maku.

We have no intention of investigating this new creed in any detail so as to refute it and demonstrate its absurdities. Much has been written on this subject and our readers can refer to these works. Nor do we intend to examine each and every claim to Mahdiism that has been made throughout the history of Islam or to investigate their claims and analyze critically the proofs produced to support them. These discussions, interesting as they may be, go beyond the specific scope of these sessions.

Let me reiterate that the promised Mahdi has been sufficiently introduced and described in the authenticated traditions, and possesses an intelligible and unique personality, understood in the minds of the Shi'a. If they come, across such a person who fits into all the characterizations found in the reliable hadith-reports, then they should submit to his authority. If, on the contrary, they discover that the person is a pseudo-Mahdi, then they must absolutely reject him. Those who have so far claimed this messianic position have fallen far short of sustaining such a title. In order to prove their messianic claim, it is obvious that they cannot resort to rare and doubtful traditions transmitted by single narrators and interpret them to their advantage. This method of establishing a messianic claim is insufficient simply because of the critical role of the Qa'im in restoring God's religion to its pure, unadulterated meaning. No single tradition can compete in reliability and authenticity with already accredited traditions.

False Claims and the Existence of a Followership

Engineer Madani: If the claims of these pseudo-Mahdis were meaningless and false, why would they attract such a staunch followership?

Mr. Hoshyar: To become a believer in and an adherent of a person does not prove that person's truthfulness, because in the world there have always existed false beliefs and religions and staunch believers in those religions. The perseverance and sacrifice demonstrated by ill-informed and simple people cannot be taken as a proof of the religion's and the leader's truthfulness. Even a cursory glance at the history of religions will reveal this general observation.

For instance, at this time in history when human beings have made great strides in rational and scientific development, there are millions of people in India who worship cows and believe that this animal has an elevated status in the heavens. They regard killing a cow and consuming its meat a prohibition, and consider disrespect to it as sinful. The Hindus in India are willing to defend the cow at a great price. One of the causes of conflict between Hindus and Muslims in India is the slaughtering of the cow for food, which is permitted in Islam.

Such examples are plentiful in the history of world religions. Hence, it should come as little surprise to see human beings following all kinds of creeds and religions, false or true.

I believe we have covered the majority of the fundamental aspects related to the belief in the Mahdi in Islam in general and among the Shi'a in particular. Since there are no more issues to discuss we might consider bringing our sessions on this subject to a close.

Dr. Jalali: I agree that we do not have any other related questions about the subject.

Dr. Emami: I must say that these sessions were extremely beneficial for my understanding of the Shi'i beliefs. I wish we could continue to learn some more. However, it is appropriate to bring the sessions connected with our subject on the Mahdi, the Universal Just Ruler of the World, to an end.

Let me take this opportunity to thank you all. May God hasten deliverance through the appearance of the Supreme Remnant of God, the twelfth Imam, and may He make us all the servants of Islam and the helpers of the Imam.

Wassalamu 'alaykum wa rahmatullahi wa barakatuh!

And peace be upon you, and God's mercy and His blessing!

Notes:

Bihar al-anwar, Vol. 52, p. 370.

Ibid., p. 327.

The phrase kuffar-i ghayr-i kitabi refers to the disbelievers who are neither Christian nor Jewish nor Zoroastrian. These latter are regarded in the Shari'a as muwahhidun, i.e., monotheists. Tr.

Ithbat al-hudat, Vol. 7, p. 215, 247.

Bihar al-anwar, Vol. 52, p. 345.

Bihar al-anwar, Vol 52, p. 376, 381.

Nu'mani, Kitab al-ghayba, p.237.

Bihar al-anwar, Vol 52, p. 340.

Bihar al-anwar, Vol. 52, p. 390.

Ibid., p. 340.

Ibid., Vol. 51, p. 47.

Ibid., Vol. 52, p. 378.

Safinat al-bihar, hadith related under 'Qumm.'

Ibid.

Bihar al-anwar, Vol. 60, p. 216.

Ibid., Vol. 52, p. 190.

Ibn 'Asakir, Ta'rikh (Damascus edition, 1329), Vol. 1, p. 87.

Bihar al-anwar, Vol. 52, p. 328.

Ithbat al-hudat, Vol. 7, p. 49.

Bihar al-anwar, Vol. 52, p. 335.

Ithbat al-hudat, Vol. 7, p. 401.

Bihar al-anwar, Vol. 52, p. 244.

Ibid., p. 358.

Ibid., Vol. 51, p. 218.

Tabari, Dala'il al-imama (Najaf edition, 1369), p. 249.

Bihar al-anwar, Vol 52, p. 336.

Ibid., p. 352.

Ithbat al-hudat, Vol. 7, p. 110.

Ibid., p. 83.

Bihar al-anwar, Vol. 51, p. 82.

Ithbat al-hudat, Vol. 7, p. 52.

Muntakhab al-athar, p. 98.

Yanabi' al-muwadda, Vol. 2, p. 179.

Bihar al-anwar, Vol. 52, p. 347.

Ithbat al-hudat, Vol. 7, p. 86.

Kashf al-ghumma, Vol. 3, p. 264; Mufid, Irshad, p. 240, 343.

Bihar al-anwar, Vol. 52, p. 326.

Ibid., p. 325.

Ibid., p. 320.

Nabil Zarandi, Talkhis-i ta'rikh, pp.135-138.

Tafsir-e sura-yi Kawthar.

Ibid.

Ibid.

Ibid.

Ibid.

Source: Ahlul Bayt Digital Islamic Library Project

Information source:

www.islamicecenter.com