Everything about Imam twelve or Mahdi or son of man

Imam Mahdi (AS)- Life History

His name is exactly like that of his forefather, the Prophet of God, Muhammad (SAW) whom he is known to resemble exactly in facial features as well. His mother was Narjis Khatoon, the granddaughter of the Caesar, the Roman emperor, and a descendant of Shamaoon, the vicegerent of Hazrat Isa' (Prophet Jesus). On the instructions of Imam Hasan Askari (AS) his esteemed sister Hakima Khatoon had taught her the tenets of the faith and the edicts of Shariat

 Titles andf Epithets

 The number of epithets by which he is known exceeds those of all other infallible Imams excepting Hazrat Ali ibne Abi Talib (AS). Of them, the most famous are the following:

1.   Al-Mehdi: This is the appellative that has virtually replaced his name. All the predictions about his entity, ity, which have emanated from the esteemed Prophet5 A and other infallible Imams have referred to him by this nomenclature. That is why the belief in the coming of the ‘Mehdi' has almost become an essential part of faith in Islam. Any difference of opinion in 1 in this regard is only with respect to his attributes and other particulars. But it is obligatory for the Muslims to have faith in the basic idea of the coming of ‘Mehdi'. This of course does not apply to those who call themselves Muslims under social pressure or by way of political expediency. But, when in their hearts there is no semblance of faith in an Omnipresent, all Perceiving and just Sustainer of all sustainers, how can the veracity of a news about n event yet to happen m the invisible future communicated by His Prophet (SAW) can find a place in the remotest corner of their minds?The word ‘Mehdi' means ‘The Guided One' in the sense that the real Guiding Light is the entity of the Creator. That is why the Verse in the Quran addressing the Prophet (SAW) says: “It is not within your power to guide whomsoever you like. It is only Allah Who guides whomsoever He pleases.” Also, it is for this reason that there is the supplication in Surah Al-Hamd: “(0 Allah) keep us on the right path.” Even the Prophet (SAW) and all the infallible Imams used to recite this phrase. Therefore, with regard to the divine guidance it is right to call these leaders of the faith by the name ‘Mehdi' which all these esteemed personalities were as all of them had this attribute. But as an appellative it has been particularly associated with Imam-eMuntazar (ATFS) (The awaited Imam).

2.   Al-Qaim: This epithet is derived from the traditions in which the Prophet (SAW) is reported to have declared: “The world shall not come to an end till a man from my progeny does not stand up (Qaim) and fill it with justice and equity.'

3.   Sahibuz-Zaman (The lord of the time): He is so called, as he is our factual present day guide.

4.   Hujjat-e-Khuda (The Testifier on God's behalf): Every Nabi (Messenger of God) and every Imam is a Hujjat during his tenure on behalf of the Creator through whom His responsibility of guiding the people is accomplished and, thus, no excuse or justification is left for human beings for their anu stiortcomings (in discharging their obligations).

5.   Al Muntazar (the Awaited One): The epithet owes its origin to the fact that the tidings of the coming of Imam ‘Mehdi' have been persistently given by the leading luminaries of the faith; so much so that not only among the Muslims but in other religions also people are waiting for the one who is destined to arrive in the last phase of the world, may be with a different nomenclature. Prior to his birth, his birth was awaited and now, after his occupation, the world is waiting for his reappearance. Therefore, while he himself is waiting for the Divine command (to appear) he is Muntazar, the awaited one, tor the entire human race.

   Predictions

 Before his actual birth the Prophet of IslamSA and the infallible Imams (AS) had repeatedly predicted about his arrival. Only one prediction from each of the infallible ones is being given below:

l.The Last Prophet Hazrat Muhammad Mustafa: The traditions of the esteemed Fropnet (SAW) related to this matter are so abundant that the Sihah-e-Sitta (the six authentic compilations on traditions) and other standard works are replete with them. Several scholars of Ahle Sunnat have recorded them in their works written exclusively on the subject. For example, Hafiz Muhammad bin Yusuf Kanji Shafei has collected these traditions in his compilation Al Bay an fi Akhbar-I-Saheb-az Zaman and Haflz Abu Naeem Asfahani in his book Zikr-e-Naatul Mehdi. Besides this Abu Daud Sajistani has written an exclusive chapter under the heading Kitabul Mehdi in his Sunan (book on traditions), which is counted amongst the Sihah-e.Sittah. Similarly, Tirmidhi has included these traditions in his Sahih, Ibne Majah in his book Sunan and Hakim in his compilation Mustadrak. Only one tradition is being recorded here which Muhammad bin Ibrahim Hamavi Shafei has included in his book Faraid-us-Samtain. The tradition is narrated by Ibne Abbas according to whom the Prophet of God said: “I am the vicegerents. My vicegerents shall be twelve in number the first of whom is AliAS and the last shall be Mehdi (ATFS)”.

2.Hazrat Syeda-tun-nisa Fatima Zahra (SA): In Kafi, a compilation by Kulaini, there is a narration by Jabir bin Abdullaft Ansari that Hazrat Fatima Zahra (SA) had a tablet with her conutimug me names or an tile vicegerents (of prophets) as well as of the imams. From this tablet, she spelt out the names of the twelve Imams of whom three were MuhammadsAS and four Ali's (AS), the last of them from her descendants being the one who would be the Qaim (one who would stand up).

3.Hazrat Ameerul Momineen Ali Ibne Abi Talib Janab Sheikh Saduq Muhammad Bin Ali bin Babuwayh Qummi has in his book Ikmaluddin , recorded a tradition from Imam Ali Riza (AS) with reference to his immaculate forefathers to the effect that Hazrat Ali (AS) addressing his son Imam HusainAS said: “Amongst vour descendants the ninth shall be the one who will stand up for righteousness, shall reveal the true faith and spread justice and equity all around.

4.Imam Hasan Mujtaba (AS): In his book Ikmaluddin Saduq has quoted Hazrat Imam Hasan (AS) –as saying, “When the ninth descendant from the progeny of my brother Husain (AS) shall be born, God will prolong his life during the period of his occupation. When the opportune time win come, lie will bring him out by His supreme power.

5.Syedus-Shohada Imam Husain (AS): “The ninth one from amongst my progeny will be the one who will stand up for the righteousness, and through whom Allah will restore the earth to life after it shall have been dead and the true faith shall get ascendancy over all other religions. The duration of his occupation period shall be very long during which a large number of people shall go astray and only a few shall remain steadfastly firm (in their faith). The latter will be subjected to torture and questions will be put to them that if they were ngnt they must tell when the promise of God (regarding his reappearance) was to be fulfilled. Those who shall endure me trauma during the time of his occupation witn panence snail get recompense from God as if they had participated in Jinaa in company of the Prophet (SAW)

6.Imam Zainul Abideen (AS): “ ‘The Qaim' from amongst us hall be one whose birth will remain hidden from me people in general so much so that they will deny the very fact of his birth.'

7.Imam Muhammad Baqir (AS): According to Kulaini, as recorded in his compilation Kqfi, Imam Muhammad BaqirA! (bvGorh Ood). Ui them the ninth Imam shall be the Qaim .

8.Imam Jafar Sadiq (AS): As narrated in Ilalu-sh-Sharae by Sheikh Saduq (AR) Imam Jafar SadiqAS said: “From amongst the decendants of my son MusaAS the fifth will be the Qaim-e-Aal-e Muhammed (ATFS)‘

9.Imam Musa Kazim (AS): As recorded in Ikamaluddin by Sheikh Saduq (AR), some body asked Imam Musa Kazim (AS) if he was the Qaim ba Haq, He replied: “Although I am also standing (Qaim) for and steadfast to righteousness but the real Qaim will be the one who will cleanse the earth of the enemies of God and fill it up with justice and equity, He will be the fifth amongst my descendants. He will have a long period of occupation during which a large number of people shall become apostate and only a few shall stick to their faith.”

10. Imam AH Riza (AS): Once the renowned poet Debal recited his famous panegyric before the Imam (AS). When he came to the following came two couplets:

The Qaim from amongst the progeny of Muhammad will come out (of occupation),

Who will stand up (against wrong) with the help of the Name of God and His Blessings,

He will come to the world to distinguish the right from the wrong,

And will recompense every believer and nonbeliever for his deeds.

Hearing these couplets the ImamAS started crying and then raising his head said, “O Deb al, the Holy Spirit has inspired you to compose these couplets. Do you know who this Imam is and when he will stand up?” Debal replied that he was not aware of these details but that he had been hearing that an Imam will be born from amongst the Prophet's descendants who would purify the world of all disorders and fill it to the brim with justice and equity. The ImamAS said: “O Debal, after me my son MuhammadAS will be the Imam and after him his son AliAS and thereafter his son HasanAS his son will be the ‘Qaim' (who shall stand up). During his period of occultation people will wait for him and on his coming out from occultation the world will bow its head before him in submission.”

11 .Imam Muhammad Taqi (AS): “Qaim will be the one from amongst us who shall also be the Mehdi. He will be the third from amongst my progeny.”

12.Imam All Naqi (AS) : “My successor after me is my son Hasan (AS) but what will be your condition during the tenure of his successor?” When the audience inquired of him why he was saying so and what he meant by it, he replied: “'I am saying so because you shall not be able to see him and, after some time, you will not even be permitted to utter his name.” People asked him how he should then be called. The Imam (AS) said that they should just call him Al Hujjat- Aal-o-Min Aale-Muhammad.

13.Imam Hasan Askari (AS): People asked him whether it was true that his infallible forefathers have affirmed that the earth shall never be without a Hujjat-e-Khuda (the vicegerent of God) and that a person who dies without having a perception or the Imam of his time, he dies as a non-believer. The Imam AS replied: “Certainly. This is as true as a bright day.” People asked him then who would be the Hujjat and Imam after him. He answered: “My son, who will bear the name ot the Frophet of God, will be the Imam (A.S) and Hujjat after me. One who died without gaining knowledge about him will die like a non-believer. Of course, the period 01 nis occuitation will be very long during which those who shall nave no perception of him, shall wander about confounded and bewildered, those following the wrong path shall be undone eternally and those predicting a specific time for his coming out of occupation, shall be liars.”

 

On 21 s t of Ramdhan in 40 A.H. Hazrat Ali ibne Abi Talib embraced death. Then Muslims unanimously acknowledged Imam Hasan (AS) as Caliph. He was intensely grieved at the martyrdom of his father. In the first sermon that he delivered h dwelt at length on the virtues and superior qualities of Hazra Ali ibne Abi Talib (AS) and talked about his life style and dislike for worldly grandeur. Then he was so overwhelmed with grief that his throat was choked and the entire audience began crying with him involuntarily. Then he spoke about his own and his family's distinctions. Thereafter Abdullah ibne Abbas stood up and delivered a speech exhorting people to swear allegiance to Imam Hasan. All the people did so willingly and joyfully. Visualizing the future turn of events correctly. Imam Hasan plainly put forward the condition that in the event of his making peace they would have to follow suit and in case he had to wage a war, they would have to fight along with him. All of them agreed to this condition. He took the administration of the state in his hands. He appointed his governors and administrators all over the slate and began to settle cases and pronounce

judgments. This was the time when in Damascus the ruler of Syria , Muawiya, was firmly in the saddle. The result of the fighting in Siffeen between Hazrat Ali (AS) and the Syrian ruler had come out in favour of the latter due to a deep conspiracy related to the arbitration proceedings. Here the territory ruled by Hazrat Ali (AS) that was now under the suzerainty of Imam Hasan (AS), was torn by mutual discord and ill will. The half-hearted manner in which the orders of Hazrat Ali (AS) were carried out, is evident from his sermons delivered in the closing years of his life. The seditious activities of the Kharjites of Nehrwan were a constant cause of discontent and worry. Although their collective power had suffered defeat in Nehrwan their scattered bands were still bent upon disrupting the peace of the country. Things were in such a shape when, apparently, a member of this very faction struck a blow with his sword on the head of Hazrat Ali (AS) in the mosque which ultimately led to his demise.

The country was still mourning the martyrdom of Hazrat Ali (AS) and Imam Hasan had not yet completed the administrative arrangements in the state when the Syrian ruler started making inroads into his domain. His secret agents commenced their activities. A man belonging to the tribe of Humair was arrrested in Kufa and another pertaining to that of Bani Qain was apprehended in Basra . They had come with the intention of reporting the situation prevailing there to the authorities at Damascus and also to make the environment unfavourable for Imam Hasan. Fortunately their designs were exposed in time, The man from the tribe of Humair was caught from the house of a butcher in Kufa and the one from Bani Qain was arrested from the tribe of Bani Saleem. Both of them were suitably punished. After this incident Imam Hasan (AS) wrote a letter to Muawiya which read as follows:

“You do not desist from meddling in my affairs. You have sent people to ferment revolt against me. You have spread out your spies here. It seems you want to fight and if so, be prepared for it. That stage is not far off. News has also reached me that you used taunting and sneering words on the death of my father. This sort of behaviour is not worthy of a man in his senses. Every body has to meet his death. Today this calamity has befallen us; tomorrow you will have to confront it. Moreover, in fact we do not deem our dead ones as really dead. It is just as if one has shifted from one place to another to rest in comfort and peace.”

This letter was followed by a series of correspondence between Imam Hasan and the Syrian ruler. In the meantime Mtiawiya had come to know through his spies of the mutual discord, disinterestedness and the lack of will for any action of the people of Kufa. Therefore, he thought that it was the most suitable moment to invade Iraq . Accordingly, he reached the frontiers of Iraq with his forces. Imam Hasan also began preparations to face him. Hujr bin Adi was deputed to go round the country to exhort the functionaries of the various parts of the stale to get ready to meet the enemy and to prepare for the Jihad. But as expected, all efforts were met with cold reception. A small army was formed which included some Kharjites, some rowdy elements, some others who had come in the lure of booty and some who had joined half-heartedly under the pressure of their tribal chiefs. The number of men who could really be as Shias of Hazrat Ali (AS) and Imam Hasan (AS) was very small.

Muawiya first dispatched Abdullah bin Amir bin Kuraiz who camped at Ambar. On this side Imam Hasan (AS) set out to confront him and encamped at Sabat near the monastery of Kaab. Here with a view to have an idea of their real intentions he collected all his men and delivered a sermon saying: "You should know that I have no ill will towards any follower of Islam. I am as much your well-wisher as I should be towards my own self. I am forming a final opinion about you and 1 hope you will not differ from it. I find that most of you have lost your courage and are no longer wilting to participate in Jihad. I do not think it proper to compel you for any action against your will." No sooner he had concluded his speech than there was a commotion in the crowd. The valiant son of a father like Ali (AS) could himself effectively deal with this disorderly crowd if it were openly a gathering of his enemies. Before this Ali (AS) too had apparently become helpless when in Siffeen after the copies of the holy Book were raised on lances and the people of his own army had surrounded him and told him to stop fighting or else they would take him into captivity and hand him over to the enemy- On that occasion Ali (AS) did not brandish his sword to fight with them. Instead- he had to suspend fighting out of compulsion. Imam Hasan had to face a much more serious situation as the crowd attacked him and pulled away the prayer carpet from beneath him and the sheet from his shoulders. Riding his horse he called out: "Where are the tribes of Rabiya and Hamadan ?" The two loyal tribes immediately rushed to his rescue and dispersed the assailants. Thereafter, he started for Madain. But Jarrah bin Qabisa Asadi, a Kharjite lay in ambush and attacked him with a dagger that wounded him in his thigh- The assailant was arrested and duly punished. After undergoing a prolonged treatment he recovered and again started preparations to give battle to Muawiya.

 

 

It emerges from all these traditions that right from the time ot the Prophet of Islam the tidings about the person who will be the Mehdi-e-Din (the guide to the faith), have been persistently given in every period. Not only that, from the event related to Debal bal it becomes evident that the matter was so well known that even the poets used to compose verses on this subject. At the same time, from m a glance at history one gathers that friends ids and foes alike were in the know of these traditions. So much so that very often they tried to take undue advantage of that. For example from amongst the he Abbasides one named Muhammad had adopted the appellative ‘Mehdi' only for this reason,m. Then, from the descendents of Imam Hasan (AS), the son of Abdullah Mahaz, whose name was Muhammad came to be regarded as the ‘Mehdi' by a section of the people. Also the Kesania sect held similar opinion about Muhammad Hanafia (son of Hazrat Ali (AS). But the contemporaneous s presence of an infallible personality from amongst the Imams of Ahle bait was in itself sufficient to negate those beliefs. These venerable personalities on the one hand used to disprove the assertions ot the wrongful contenders and, on the other, they continued to dilate upon the abundantly clear from this at there was unanimity among the people in respect of the awaited arrival of the real ‘Mehdi'. Along wiih this, there were successive traditions of the Prophet (SA) to the effect that he shall have twelve successors from amongst his descendants. The mention of this number by the Prophet (AS), was in itself sufficient to refute the contention of the people in respect of their being the ‘Mehdi'. But now that in the person of Imam Hasan AskariAS the total number of Imams had already reached eleven, the world became keenly desirous of the arrival of the twelfth Imam who was ‘awaited' even from before his birth and was to be ‘awaited', on account of occultation, even after his birth till the Divine Will deems it necessary.

 The particular moment about which the infallible personalities had all along talked about arrived at last. The blessed and pious baby was born in Samarra on the night of 15 th Shaban 255 A.H. imam Hasan Askan (AS) distributed in alms plentiful of bread and meat and sacrificed a number of goats at the time of his Aqeeqa ceremony.

 

  The Imams of the Prophet's house-hold it was not an unusual thing that, without any apparent opportunity of being formally taught and brought up, they had to don the mantle of Imamate after having been especially adorned with the qualities of perfection under the divine scheme of things. Instances of this nature had been witnessed even before Hazrat ‘Imam-e-Muntazar'. For example, there was the case of his esteemed grandfather Hazrat Imam All NaqiAS who was just six years and a few months old at the time of the demise or his father, Imam Muhammad Taqi (AS). Prior to that the age of Imam Muhammad Taqi (AS) at the time of the death of his father, Imam Ali Raza (AS),was also not above eight years. Evidently, in respect of common people this period is apparently not sufficient under formal dispensations for the teaching and upbringing of a child. But once we acknowledge the fact of God's bestowal of special bounties on these pious souls then the question of the age at which they became Imams becomes totally irrelevant. If the office of Imamate can be attained at the age of seven years and six years, the instances of which had been witnessed by the world in respect of the previous Imams, it can be similarly had at the age of five or four years as well. There is no room for having any doubt in this regard whatsoever.

Imam (AS) had to be separated from his father's oving bosom and deprived of his love and upbringing at a very tender age. He was born in Shaban 255 A.H. and his esteemed father Hazrat Imam Hasan Askari (AS) died in Rabi-ul-Awwal 260 A.H. This means that at that time he was only four and a half years old and at this very early age God got the crown of Imamate placed on his head.

 

 Just as when the Pharaoh of Egypt, on coming to know of the prediction that a child to be born amongst the Israilities will spell doom for his kingdom, made every effort to ensure that the birth of the coming baby should be stalled and if at all it was born, it should not be allowed to survive, similarly on the basis of the current and authentic traditions of the Prophet (SAW) the Abbasside ruler had come to know that the baby through whom all the unjust regimes shall come to an end was to be born in the house of Imam ttasan AskariAS. Therefore, elaborate arrangements were made Dy nim to ensure that there should remain no possibility of the birth of this baby at all. That is why Imam Hasan AskariAS was continuously kept under detention away from his family. But no earthy power howsoever mighty can succeed against the divine power. Just as the Pharaoh could not prevent Prophet Moses from being born in spite of all possible efforts on his part, so the awaited Imam (AS) was also born despite all the steps taken by the Abbasside regime. But it was the Will of Providence that his birth was kept strictly secret. Who has the power to divulge what God has ordained as His own secret? Surely, for a short while He Himself considered it expedient to raise the curtain from this mystery. When the body of Imam Hasan Askari (AS) was laid for the funeral prayer after ablution and shrouding, there was the gathering of his close followers and people were standing in rows for the prayer. Jafar, the brother of Imam Hasan Askari (AS) stepped

Forward to lead the funeral prayer. Just when he was about to recite Takbir (by way of the commencement of the prayer), a small child suddenly came forth form inside the house of the Imam (AS) and moving forward reached in front of the rows. Clutching Jafar's cloak with his hands he said: “Uncle, please move back. I have much more right to lead the funeral prayer of my father.” Jafar immediately stepped back and the child, coming forward, led the prayer and then retired into the house. It was impossible that the

 Till now the tenure of the Imamate of Hazrat Imam-e-Muntazar (AS) stands divided between two spans of occultation, one, the short occultation and the othert the longer one. Predictions about it had already been made earlier by the infallible ones. For instance, there is the observation of the Prophet of God: “For him (Imam-e-Muntazar) there shall be a period of occultation during which numerous groups of people shall go astray and during the same period those sticking to their faith in him shall be as rare as red sulphur.” There is also the observation of Hazrat All Ibne Abi Talib (AS): “The occultation of Qaim-e-Aale Mohammed shall be very long and the spectacle is before my eyes that shows the lovers of Ahle Bait wandering hither and thither in a state of distraction like the harried animals in search of pastures.” There is another tradition which says, “He shall reappear after such an occupation and period of bewilderment during which only sincere people of true belief shall continue to adhere to their faith.” Imam Hasan (AS) observed: “Allah shall prolong his life during his occultation.” Imam HusainAS said: “He shall have a period of occultation owing to which groups of people will go astray.” Imam Jafar SadiqAS affirmed: “Mehdi will be the fifth among the descendants of the seventh Imam. His entity will remain hidden from you.” In another tradition he declared: “For Sahibul Amr (that is the twelfth Imam) there shall be a period of occultation. It shall then be incumbent on every body to guard himself from sinful deeds and stick to his faith firmly.” Imam Musa Kazim (AS) said: “His face shall remain hidden from the eyes of the people but his remembrance shall never leave the hearts of the faithful. He will be the twelfth from our chain (of Imamate).” Imam Ali Riza (AS) said: “He shall be awaited during his period of occultaton.” Imam Muhammad Taqi (AS) said: “Mehdi is the one waiting for whom during his occultation and submission to whom on his appearance shall both be obligatory.” Imam Ali Naqi (AS) spoke thus of Mehdi (ATFS): “Sahibul Amr will be the one about whom many people would be saying that he was not yet born.” Imam Hasan Askari (AS) stated: “The occultation ot my son will be such that except those saved by God all shall be having doubts (about his existence).”

Along with this, Imam Muhammad Baqir (AS) had also declared that there were two occupations for Qaim-e-Aal-e-Muhammad; one spread over a very long period and the other relatively shorter. Imam –Jafar Sadiq (AS) also affirmed that the one (period of occultation) will be much more longer with regard to the other. As a result of the existence of these traditions from early days after the demise of Imam Hasan Askari (AS) his companions and the faithful and sincere believers did not entertain any doubt in this regard and bowed their heads to the concept of the invisible ImamAS rather than to any other person currently present claimant of Imamate.

  The first occultation period was of sixty nine years, from 260A.H. till 329 A,H. During this period there were his special representatives i.e., such persons as had been appointed by name by the ImamAS himself as his vicegerents to convey the problems of his followers to him and obtain their solutions from him. Also they had to collect the amounts of Zakat and Khums and spend the same for specified purposes. Besides, they would also convey written messsages from the Imam (AS) himself to persons who enjoyed his confidence or, alternatively, they would themselves reply to the questions posed after ascertaining their answers from the Imam (AS). They were the most distinguished personalities of their age with respect to their knowledge, abstinence from sin and their ability to keep secrets. That is why the ImamAS considered them worthy of the duty assigned to them. They were the the following four honourable persons :

1 .Abu Amr Uthman bin Saeed bin Amr Umri Asadi: He had been the emissary of Imam All NaqiA s earlier. Then, during the tenure of Imam Hasan AsakriAS also he had been rendering this sevice. Thereafter, he was the first to be appointed to this office by Hazrat Imam Muntazar (AS). After having served in that capacity for a few years he died in Baghdad and was buried there.

2. Abu Jafar Muhammad bin Uthman bin Saeed Umri: Imam Hasan AskariAS had mentioned his aoDointment as an emissary and then his father formally announced his vicegerency at the time of his death under the direction of the Imam (AS). He died in Baghdad in Jamaadi-ul-Awwal 305 A.H.

3.Abul Qasim Husain bin Rauh bin Abi Bahr Nau Bakhti: He was a distinguished scholar specially in philosophy, reasoning and astrology. He was a man of august status and piety and abstinence. Abu Jafar Muhammad bin Uthman appointed him his successor under the direction of the Imam (AS), After serving as the Imam Vs emissary for fifteen years, he died in Shaban 320 A.H.

4.Abul Hasan Ali bin Muhammad Samri: He was the last vicegerent. After Husain bin Rauh he succeeded him in accordance with the direction of the Imam (As). After discharging his duties only for nine years, he died in Baghdad on 15 th Shaban 329 A.H. When in his last moments he was questioned about his successor, he replied that the Will of God had decreed a different scheme of things from then on and it was only He Who knew how long that was to last.

From then onwards there was no special emissary of the Imam (AS). It was during this very year of calamity, 329 A.H., that the author of Kafi, Thuqqatul Islam Muhammad bin Yaqub Kulaini and Sheikh Saduq's esteemed father All bin Babuwayh Qummi also died. On occurrence of these calamities an extraordinary spectacle was witnessed. It was the phenomenon of shooting stars falling in such a large number as to present the scenario of the day of resurrection. It was for this reason that the year came to be known as the “inauspicious year of stellar commotion”. Thereafter there was darkness all around, pitch darkness as there was no body in sight who might serve as a means of appraoch to the Imam (AS).

 

 The period after 329 A.H. is called as one of Ghaibat-e-Kubra or the long occupation because now there is no special emissary of the Imam (AS). For this period the Imam (AS) had himself left instructions to the effect that “ in such a condition you should find out such people as have knowledge of our traditions and are conversant with what is permissible and what is prohibited i.e., are fully conversant with the edicts ot Shanat, ana turn to them for guidance. They are the authority over you on my ; behalf.” On the basis of this tradition Shiite Scholars and Mujtahids are called vicegerents of the Imam AS. But this vicegerency is in general capacity in respect of attributes and not specific by way of nomination. This is the main difference between these vicegerents and those who held that office during the shorter period of occultation (Ghaibat-e-Sughra). In the present phase of occultation also the ImamAS surely continues to discharge the obligation of the guidance of the people and of the protection of the true faith. Somehow or the other he keeps on guiding us, even though we are not conscious of it and neither see him with our eyes nor feel his presence, ine curtain will remain before us as long as the Will of God wants it to be. But a time shall soon come (howsoever far that ‘soon' may appear to us) when the curtain will be removed and the Imam AS will appear before us and fill the world with justice and equity just as it would have been filled earlier with tyranny and oppression.

 

 

The final Victory

The idea of the final victory of the forces of righteousness, peace and justice over those of evil, oppression and tyranny, of the world-wide spread of the Islamic faith, the complete and all-round establishment of high human values, the formation of a utopian and an ideal society and lastly the accomplishment of this ideal at the hands of a holy and eminent personality called, according to the Islamic traditions, Mahdi is a belief which, of course with variations in details, is shared by all the Muslim sects and schools of thought.

Basically this is a Qur'anic concept and it is the holy Qur'an which in very clear terms, predicts:

1. The final victory of Islam.

It is He who has sent His messenger with the guidance and the religion of truth to make it prevail over every other religion. However much the disbelievers may dislike it.(Surah al-Tawbah, 9:33 and Surah As-Saff, 61:9)

2. The absolute supremacy of the good and the pious.

Indeed We have written in the Psalms after the Torah had been revealed: The righteous among My slaves shall inherit the earth". (Surah al-Anbia. 21:105)

3. The final collapse of the oppressors and the tyrants.

We willed to show favour to those who were persecuted in the earth and to make them leaders and masters. It was also Our will to give them power in the earth and to show Pharaoh, Haman and their hosts to experience from their victims what they feared most. (Surah al-Qasas, 28:5-6)

4. A bright and happy future for humanity.

Moses told his people to seek help from Allah and exercise patience. The earth belongs to Him and He has made it the heritage of whichever of His servants He chooses. The Final Victory is for the pious. (Surah al-A'raf 7:128)

This idea is not an outcome of any wishful thinking, but it emanates from the total working of the system of nature, the evolutionary process of history, man's confidence in the future and the total rejection by him of pessimism about the destiny of mankind, which is extraordinarily bleak, according to certain theories.

An Ideal Society

To hope for the appearance and revolution of the Mahdi is an inspiring Islamic social idea. Besides being a repose of trust in the future, it is an appropriate mirror in which the nature of the Islamic aspirations of mankind can be seen.

This prophecy comprise many elements, some of them philosophical, others cultural, political, economic or social and still others human or physio-human.

It is not possible in this short article to discuss the subject in detail nor to quote extensively from the holy Qur'an and the Sunnah, but, in order to make the nature of "The Big Expectation" clear, we propose briefly to throw some light on its salient features. They are as below:

Optimism about the future of humanity

There are divergent views about the future. There are some who believe that adversity, distress, disorder and mischief are the lot of humanity and on that account life has no value. In the eyes of such people the most judicious action would be to put an end to life.

Some others think that human life has already been thrown into disarray. They believe that, following the marvellous technological progress and the accumulation of huge stockpiles of the means of mass destruction, mankind has reached a stage where its final annihilation is Imminent.

The English philosopher, Bertrand Russell, says in his book, 'New Hopes' that there are people, including Einstein, who see the possibility of man having completed his span of life and think that with his wonderful scientific skill he may, in a few years, succeed in completely exterminating himself.

According to this theory there is a great possibility of the total extinction of the human race just when it is on the threshold of attaining maturity. If we rely on perceptible evidence only, such a possibility cannot be ruled out.

According to a third theory distress and disorder are not a part of human nature. Nor will the tragedy of collective suicide ever take place. In fact, a very happy and bright future awaits humanity. A great man will appear who will uproot all corruption and mischief. This is a religiously inspired theory and it is in this context that Islam gives the glad tidings of Mahdi's revolution. Its salient features will be:

• Final victory of righteousness, virtue, peace, justice, freedom and truth over the forces of egoism, subjugation, tyranny, deceit and fraud.
• Establishment of a world government (one government in the whole world).
• Reclamation and rehabilitation of the whole earth so that no area remains waste.
• Attainment of full sagacity by mankind, adherence to ideology and emancipation from animal impulses and undue social restrictions.
• Maximum utilization of the gifts of the earth.
• Equal distribution of wealth and property among all human beings.
• Complete eradication of all vices like adultery, fornication, usury, use of intoxicants, treachery, theft and homicide and total disappearance of abnormal complexes, malice and ill-will.
• Eradication of war and restoration of peace, friendship, co operation and benevolence.
• Complete coherence between man and nature.

All these points require detailed discussion and analysis but here the idea is just to acquaint the readers with the nature of the Islamic tidings and aspirations.

Big expectations

It simply means hoping and aspiring for the materialization of the order (referred to above) which the Divine Will has destined for the world. Now let us turn back to the point that the expectation is of two kinds. One kind is constructive and dynamic which is an act of virtue and the other is destructive and paralysing which is a sort of licentiousness. We have already mentioned that these two kinds of expectations are the outcome of two divergent notions of the great appearance of the promised Mahdi. These two notions have sprung from the two approaches to the nature of historical development. Now let us explain further the two kinds of expectations.

Destructive expectation

The concept which some people have of the rising of the Mahdi and the revolution which he will bring about is only of an explosive nature. These people believe that the appearance of the Mahdi depends solely upon the spread of injustice, discrimination, frustration and disasters. They are of the opinion that, immediately prior to the appearance of the Mahdi, the forces of evil will gain a complete hold and not a single good man will be left in the world. They look forward to an explosion, following which the divine forces will redeem the truth but not the supporters of truth, for they would not be existing. On this basis they would condemn every reform and regard every sin, every excess and every injustice as valid and proper, because, according to their idea, corruption and tyranny bring the explosion nearer and pave the way for the eventual betterment of a permanent nature. They believe in the maxim that ends justify the means and as such unlawful means become lawful if the objective is desirable. That is how deadly sins besides giving pleasures are supposed to help in bringing about the final sacred-revolution. The following lines most appropriately apply to their case:

"Win the heart of your beloved even by deceit and treachery. Commit a sin if you are unable to perform a good deed."

Such people naturally dislike the reformers and all those who enjoin good and forbid evil, because they think that their action is delaying the appearance of the promised Mahdi. They, even if they do not commit the sins themselves, at least appreciate the reprehensible activities of the sinners who, according to them, are preparing the ground for the appearance of the Mahdi.

This sort of notion may be called semi-dialectic, because it regards corruption and distress as a prelude to the sacred explosion. The dialectic thinking also opposes partial reforms and allows the creation of unrest, but it has some merit, because it does so with a view to making the split wider and the fight hotter, whereas the supporters of this outrageous notion simply allow corruption and disorder and then do nothing except to sit back and hope for the desired result to follow automatically. It need not be added that this sort of notion of the appearance of the promised Mahdi is against the tenets of Islam and must be regarded as a sort of licentiousness.

Constructive expectation

All the verses of the holy Qur'an, which form the basis of the concept of the Mahdi and all the traditions cited in support thereof go against the above notion. What is inferred from the holy Qur'an is that the appearance of the Mahdi is a link in the series of fights between the righteous and the wicked and the Mahdi is the symbol of the final and complete victory of the righteous and the faithful. The holy Qur'an says:

Allah has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security. They will worship their Lord without fear and will not submit to anyone other than Him and will associate nothing with His worship and obedience.(Surah al-Nur, 24:55)

The appearance of the Mahdi is Allah's favour for the oppressed and the weak and is a means of their coming to power and gaining the promised Divine succession in the whole world. The holy Qur'an says.

We have decided to grant favour to the suppressed ones by appointing them leaders and heirs of the earth. (Surah al-Qasas, 28:5)

The appearance of the Mahdi means the realization of the promise Allah made to the righteous in His sacred Book.

Verily We have written in the Psalms after the Torah had been revealed: My righteous servants shall inherit the earth. (Surah al Anbia, 21:105)

The well-known saying of the holy Prophet that Allah will fill the earth with justice after its having been filled with injustice and tyranny testifies to the fact that at the time of the appearance of the Mahdi there will exist two classes. One will consist of the oppressors and the other, howsoever small, of the oppressed who are subjected to injustice and tyranny.

Shaykh Saduq narrates on the authority of Imam Ja'far ibn Muhammad al Sadiq that the Mahdi would appear only when the virtuous would become the most virtuous and the wicked the most wicked. From this also it is evident that both the virtuous and the wicked will be in existence.

Islamic traditions make mention of a group of people who will come forward and join Imam Mahdi immediately on his appearance. From this again it is evident that the virtuous will not be completely wiped out and though their number may be insignificant, yet they will be best in the quality of faith and comparable to the companions of Imam Husayn ibn Ali.

According to Islamic traditions the rising of the Mahdi will be preceded by other risings of the virtuous. What has been mentioned as the Yamani's rising is an instance.

In some Islamic traditions a mention has been made of a government of the righteous people which will continue to exist till the rising of the Mahdi (May Allah hasten his solace) and, as we know, some Shi'ah ulama, who held good opinions about some of their contemporary Shi'ah governments, considered it probable that it would be those very governments which would last till the rising of the Mahdi.

It is gathered from the various Qur'anic verses and traditions taken together that rising of the promised Mahdi will be the last one of the chain of the battles which have taken place between truth and falsehood since the creation of the world.

The promised Mahdi will realize the ideal of all the prophets, saints and fighters in the path of truth.

 

 

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