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Shia Messianism (Mahdawiyyah)
By: Ayatullah al-Uzma al-Hajj ash-Shaykh Lutfullah as-Safi al-Gulpaygani
Original Source of Belief in Imamah and Faith in the Appearance of the Twelfth Imam (peace be upon him)
QUESTION:
From which Islamic sources has the position and esteem (i`tibar) of the Imamah and leadership and faith in the reappearance of Imam Mahdi (may Allah hasten his return) been understood? And what effect have events and the passage of time had on the completion of this principle?
ANSWER:
According to a verse of Qurâan, Imamah is a station that was granted to Ibrahim al-Khalil (peace be upon him) after that great testâtrial by kalimat (words)[52]. According to traditions that are consecutively narrated (mutawatir) and which both Shiâa and Sunnis have related, this station was also placed in the Ahl al-Bait of the Prophet (peace be upon him and his family) and they have been singled out for this great Divine grant.
On this basis it has been established that in every era an individual from this family who possesses the necessary capabilities, including knowledge and infallibility, will be responsible for the station of Imamah and leadership.
Such an individual is the proof (hujjat) of Allah, equal of the Qurâan, guide of the people, and protector of the religion and Divine law. Imamah is a principle that has been established from the time of the Prophet of Allah (peace be upon him and his family) until our time and will continue from our time until the end of the world. The point of its apparent perfection and complete flowering will be during the age of the gladdening reappearance of Imam Mahdi (may Allah hasten his return) and establishment of his united just world government, during which the world will be filled with equity, justice, goodness, and blessings through the blossoming of all human potentials and evolution of thoughts and becoming apparent of terrestrial and celestial blessings.
The agenda of forming a new world community which must end in spreading justice and the sovereignty of tawhid (Divine unity) is understood from the core of Islamic teachings. The Noble Qurâan in several chapters has announced this and hundreds of prophetic traditions have related the worldâs adoption of Islam and the government of justice and establishment of complete security in the land after the reappearance of the promised Mahdi (may Allah hasten his return), who is from the descendents of âAli and Fatimah (peace be upon her) and shares the name and agnomen (kunya) of the Prophet (peace be upon him and his family).
Belief in the appearance of Imam Mahdi (may Allah hasten his return) with the mentioned qualities is something which has been mentioned in Islamâs primary texts. According to consecutively-narrated (mutawatir) traditions, the Prophet (peace be upon him and his family) has given news of this blessed event and requested his âummat (community) to be in wait of that consequential day.
Though the issue of appearance is deduced from the general tidings pertaining to Islamâs becoming supreme in the world and truth overcoming falsehood, this does not mean that the issue of appearance is solely a concept deduced from the purport of traditions, since the text and very words of narrations point to it independently, and most of the faithful rely one these very texts that explicitly point to the appearance of Imam Mahdi (may Allah hasten his return) and its signs.
Once it is known that the foundation of the existence of this belief is the general tidings and texts of traditions, it can be said that historical conditions and events that occurred after the Prophet (peace be upon him and his family) had no role in its coming into existence.
This is because the origin of this idea is the era of prophecy and the traditions related to it exceed one thousand traditions, which are narrated in books traditions, commentary, and many other books. Prominent Sunni scholars have also written independent books about it, and books written more than twelve centuries ago by the greatest experts and researches of Islamic sciences clearly indicate that the person of the Holy Prophet (peace be upon him and his family) gave tidings about the issue of the appearance of the Promised Mahdi (may Allah hasten his return), and his companions, the followers (tabi`in) of the companions, and after them other generations of people have narrated them.
The Qurâan and Messianism (Mahdawiyyat)
QUESTION:
Which verse of the Noble Qurâan can be cited regarding the authority (wilayat) of the twelve Imams (peace be upon them) and the just government of Imam Mahdi (may Allah hasten his return) and the supremacy of Islam over the world?
ANSWER:
The verses from whose purport it is understood that the twelve Imamsâmay Allah elevate their wordâhave authority and Imamah are many in number.
Among them is the verse:
âYou are but a warner, and every people has a guide.â[53]
And the verse:
âMy covenant reaches not the oppressors (and only that group of your descendants is worthy of this position who are pure and infallible).â[54]
and the verse:
âThus is one who guides to the truth worthier of being followed?â[55]
These verses indicate this point since from them one understands that society is not without an Imam, the infallibility of the holder of the station of Imamah, and his being more knowledgeable than others, and this issue is among the exclusive convictional principles of the Shiâa. And from the verse:
âOâ ye who have brought faith! Obey Allah and obey the Messenger and those in authority among you (the trustees of the Prophet).â[56]
This doctrine of the Shiâaâthat the Imam and ruler must be infallibleâis understood. This is because in this verse obedience to those in authority has been commanded in an absolute manner. Obedience to the Prophet, which is in all affairs, has been expressed together with obedience to those in authority in one wordâthe imperative verb ĂĂĂĂĂŠĂ, âobey!â
It is obvious that someone whom the believers have been ordered to obey absolutely in such a way must be infallible and far removed from errors and mistakes, and as it is undisputed that from among the Islamic sects only the Shiâa believe in the infallibility of the Imam.
In addition to this, commentaries and reliable traditions also indicate that the intent of the noble verse âObey AllahâŠâ and other verses is the twelve Imams (peace be upon them), and in these commentaries, the blessed names of these personages are also mentioned explicitly.
As for the supremacy of Islam in the world and its overcoming all religions, it is sufficient to pay attention to verses 32 and 33 of Surah at-Tawba, verse 28 of Surah al-Fath, verses 6 and 8 of Surah al-Saff, and numerous other verses. In them, the promise of appearance and true religionâs overcoming all religions has been given, a promise that will come to pass with the appearance of Imam Mahdi (may Allah hasten his return), and this is inviolable.
In regard to the appearance of Imam Mahdi (may Allah hasten his return) in particular, many verses have been elucidated to refer to it, which exceed one hundred verses in all. The book Al-Mahajja fi ma Nazala fi al-Qaâim al-Hujja (The Final Destination Regarding What Has Been Revealed About the Twelfth Imam) has collected all of them.
Among those verses is this verse:
âAllah has promised those who have believed among you and do good deeds that He shall certainly make them rulers in the earth as He made rulers those before them and shall make firm for them their religion which He has chosen for them and shall change their fear into security; they will worship Me and associate none with Me, and whoever disbelieves after that, it is they who are the iniquitous.â[57]
and this verse:
âAnd we desire bestow a favor on those deemed weak in the land and make them leaders and make them inheritors.â[58]
and the verse:
âAnd verily We have written in the Zabur (Psalms) after the Remembrance that my righteous servants will inherit the earth.â[59]
Belief in the Appearance of the Mahdi and Savior and the Appearance of False Mahdis
QUESTION:
Belief in the appearance of the Mahdi and savior has caused the appearance of false Mahdis throughout history, and some make this circumstance a justification for setting aside this idea. To what extent can this viewpoint be accepted?
ANSWER:
This viewpoint is absolutely unacceptable, or else humanity must set aside all positive viewpoints. This is because all of them have more or less been subject to misuse. All of the individuals who claimed to be God or regarded themselves the manifestation of God, united with God, or regarded God to have taken abode in them have all misused the principle of belief in Allah. This action in no way harms the issue of belief in Allah.
Similarly, all of the false prophets who claimed prophecy and misled a people do not transmit any damage to the correctness of the principle of prophecy. This issue arises in more or less every field and industry, but that incident brings no harm to that field itself.
In short, if any name or word that has a good and attractive meaning has been used for its opposite, this does not damage these values and good affairs themselves, such as if a betrayer has been called trustworthy, an oppressor called just, an ignorant person called learned, a sinner called God-fearing, or if all treacheries and oppressions have been committed in the name of well-wishing and seeking reform.
The Effect of Social, Economic, and Political Factors in Religious Thought
QUESTION:
What effect have social, economic, and political factors had on religious thoughts and creeds and on belief in the appearance of the Mahdi (may Allah hasten his return)?
ANSWER:
From the viewpoint of the godless worldview, all affairs must be attributed to historical and material causes.
However, from the viewpoint of the religious worldview, the source of that which is genuine and true from among various ideas and creeds is revelation, the call of the prophets, and the inborn comprehension of humanity, which is referred to as the guidance of reason, natural disposition, revelation, and prophecy.
In the eyes of this viewpoint, all of the devious courses and harmful thoughts are the effect of material and historical causes, personal goals, and deficiency of culture of society and its upbringing. Religious creeds taken from revelation and prophecy are all genuine and actual and have a place in humanityâs nature.
History, the passage of time, human knowledge, and material causes do not bring them into existence. Rather, the source of conviction about matters such as the principle of the messengership of the prophets and Imamah of the Imams (peace be upon them) and all true creeds is reason, human disposition, and revelation from Allah.
On this basis, no social, economical, or political factor has had or has an effect even in the appearance of belief in the appearance of Mahdi the Savior (may Allah hasten his return). The beginning and source of it is the narrations of the prophets, the celestial books, and the guidance, narrations, and words of the person of the Final Prophet (peace be upon him and his family), Imam Amir al-Muâminin (peace be upon him), and the remaining Imams (peace be upon them).
Though there have been false claims regarding being the Mahdi based on seeking rank and political aims, by analysis and recognition the original source of the appearance of these claims and the appearance of false claimants we reach the reality that an uncontested reality has been involved around which these claims and distortions have come about and been made tools by individuals.
In the same way, regarding belief in Allah, revelation, and prophecy itself we see that some realities exist and there is a ground for its acceptance in peopleâs harts, and opportunistic individuals, abusing this fact, have throughout history made claims of Godhead or prophecy.
And the issue of the Mahdi (may Allah hasten his return) as wellâsince it was raised by the Prophet (peace be upon him and his family) himself and the companions have heard and related it from himâis a reality which has been accepted by all.
For this reason it has been abused and individuals have made it means for differing objectives, most of which have been political.
If the issue of the Mahdi (may Allah hasten his return) did not have reality, individuals would not have resorted to such distortion with regard to it. Thus, these abuses themselves confirm the fact that this issue has been accepted as a reality by all.
It is possible for events to guide humanity to realities, just as Ibrahim (peace be upon him), the great monotheist, taught recognition of Allah to people by use of events.
When night set, that personage saw a star. In the beginning, he said, âThis is my Lord.â But when the star set he said;
âI love not those that set.â[60]
By making use of the incident of the rising and setting of the star, Ibrahim (peace be upon him) taught people that the star cannot be God.
After that, the moon also rises and sets, and from this incident as well he concludes that the moon, too, cannot be God.
Then, the sun rises and sets and, in the same way, he reaches the same conclusion about it.
In this way he seeks aversion to all polytheistic beliefs and guides the people to the Creator of all the worldâs inhabitants.
Thus, events can lead people to realities, but credal realities cannot be considered the effects of events.
Yes, it can be said that the passage of time caused a strengthening of peopleâs belief in the family of âAli (peace be upon him) and deepening of Shiâa thought in their hearts. But if someone says that Shiaism and the occultation of the Imam (peace be upon him) were originated and completed by the passage of time, this is false, since many proofs, which have been pointed out in the previous discussions, belie this view.
No one can say that the traditions of the Imams (peace be upon them), all of which they have related from the tongue of the Prophet (peace be upon him and his family), are all forged, since all off them, in addition to consecutive narration, have external contexts with themselves. In reality, they are like the news of the martyrdom of âAmmar, when the Messenger of Allah (peace be upon him and his family) said,
âThe oppressive party will kill you.â[61]
No one said that after âAmmar was martyred by Mu`awiyah and his army, this tradition was forged, i.e. the tradition is an effect of that event. This is because before this event, the companions would relate this tradition. The issue of the Imamah of the Imams (peace be upon them) is the same way, regarding which it has been related from three of them, that is âAli and Imam Hasan and Imam Husayn, that the Prophet (peace be upon him and his family) said,
âThe number of Imams is twelve, the last of whom shares my name.â And it transpired exactly in this way in the external world. In this situation, none can claim that these traditions are spurious and were forged after the occurrence of these events.
âMahdiâ in a Special Meaning and Technical Usage
QUESTION:
Is âMahdiâ a specific label and title referring to a particular person with particular qualities and distinctions or a general concept and title applied to everyone Allah has guided? In other words, is the Mahdi and belief in Mahdawiyyat related to person or a category?
ANSWER:
The concept of the word âMahdiâ is a general concept that is permissible to use, according to the language and common usage, for anyone that Allah has guided. With this concept, all of the prophets and legatees (awsiyaâ) are âMahdiâ (guided) and using this word for the person of the Prophet (peace be upon him and his family), Amir al-Muâminin, Imam Hasan, Imam Husayn, and the remaining Imams (peace be upon them) is permissible since all of them were âMahdiâ and guided. Rather, using this word to refer to other individuals were raised and attained guidance in the school of those personages is permissible.
For example, the companions of Imam Husayn (peace be upon him) were all guided. Similarly, using the word for eminent Shiâa, or rather all Shiâa or all who have been guided to the truth and are on guidance is permissible. However, everyone knows that the purport of âMahdiâ which the Messenger (peace be upon him and his family) said was a particular label and title reserved for a specific and unusually mighty person about whose appearance the Prophet (peace be upon him and his family) has given tidings and has invited his Ahl al-Bait (peace be upon them) and all the Muslims to be among those awaiting his appearance. Some of these prophetic traditions are:
âThe Mahdi is from my descendants.â[62]
âThe Mahdi is from my family, from the descendants of Fatimah.â[63]
âThe Mahdi is from your descendants.â[64]
âMahdiâ in the meaning of âguidedâ, as per the various meanings of âguidanceâ, such as âshowing the way,â âconveying to the desired object,â and other instances is also used for non-humans, and the verse:
âHe said, Our Lord is the One Gave every existent what is necessary for its creation, then guided.â[65]
indicates this fact.
In spite of all this, it appears that by studying the instances in which this word has been used, the conclusion is reached that âguidanceâ is generally used for individuals in whom Allahâs guidance has had an effect.
On this basis, it must be said:
That is, one who has received Allahâs guidance is âMahdi.â In other words, guidance in the meaning of âshowing the pathâ has been directed at him and though the special attention and tawfiq of Allah, it has born fruit in him, for which the loftiest examples are the prophets and Imams (peace be upon them).
According to reliable traditions, âMahdiâ is the title of the same promised personage of the end of time whose genealogy and qualities have even been pointed to in reliable traditions, which cannot be applied to anyone except the twelfth Imam, the son of Imam Hasan al-âAskari (peace be upon him). The title âMahdiâ in the meaning of the receiver of Allahâs guidance, reviver of Islam, one who will fill the world with equity and justice, and possessor of distinguished qualities, was first used with regard to that personage and this took place in the time of the Prophet (peace be upon him and his family) himself through his person, and the Mahdi in the sense of savior and redeemerâand other synonymous words like this from Allahâare solely his titles.
And mahdawiyyat as a concept of a category is not understood from any of the narrations related from the Prophet (peace be upon him and his family) or Imams (peace be upon them).
Controversy regarding the Date of Birth of Imam Mahdi (may Allah hasten his return)
QUESTION:
How can the controversy about the date of birth of Imam Mahdi (may Allah hasten his return), which some say corresponds to the number of the letters of the word ÀÊà (ânur,â light) â 256 â while according to some traditions, it took place in the year 255 A.H., be explained. In what year did the occultation of that personage take place?
ANSWER:
Dispute about such matters does not harm the basic topic or cause an enigma.
Such disagreement exists with regard to the date of birth of most historical personalities; in fact in many cases their dates of birth and death are unknown.
The disagreement about the date of birth of Imam Sahib al-âAmr (may Allah hasten his return) is less than the disagreement existing about the date of birth of some of the Imams and the Prophet (peace be upon him and his family) himself.
The reliable opinion is 255 A.H., which Fadl ibn Sha€han al-Nayshapuriâwho is one of the major traditionists and a contemporary of Imam Hasan al-âAskari (peace be upon him) - has related, and his intermediary is a person like Muhammad ibn âAli ibn Hamza ibn Husayn ibn âUbaydullah ibn âAbbas ibn âAli ibn Abi Talib (peace be upon him).
As for the occultation of Imam Sahib al-âAmr (may Allah hasten his return):
From the very time of birth the public did not have permission to visit him in the usual manner, and his venerable father would only grant special companions and Shiâa the felicity of visiting his peerless son and ĂĂĄĂŁĂ ĂĂĄĂĄĂ„ ĂĂĂĂĂ(Allahâs remaining word). The commencement of the minor occultation, which was also the beginning of that personageâs Imamah, took place on the day of martyrdom of Imam Hasan al-âAskari (peace be upon him), that is in the year 260 A.H.
A point which must be mentioned here is that the coming up of the issue of the occultation of the Imam was not unexpected for the Shiâa and believers in Imamah when it occurred, since it had been referred to before that time in many traditions, and the people knew that Imam Sahib al-âAmr (may Allah hasten his return) will have to occultationsâa short occultation called âsughraâ and âqusraâ and a long occultation called âkubraâ and âtulaâ.
The detailed report of that has been mentioned completely in the books and usul (books of principles) of the Shiâa which were written before the birth of Imam Sahib al-Zaman (may Allah hasten his return).
Consensus of the Shiâa Regarding the Imamah of Imam Sahib al-Amr (may Allah hasten his return) after the Demise of Imam Hasan al-âAskari (peace be upon him)
QUESTION:
According to what Nawbakhti has written the books of Shiâa sects, the Shiâa after Imam Hasan al-âAskari (peace be upon him) split up into fourteen sects. To what extent is this statement correct and until what time were these sects extant?
ANSWER:
As has passed, Nawbakhti writes:
The Shiâa after the demise of Imam Hasan al-âAskari (peace be upon him) were divided into fourteen sects. However, it appears that there has been some exaggeration in this view, since he and the remaining writers of books pertaining to sects have collected all the views that have been forwardedâeven if held by only one person who himself did not remain firm in that opinion until the end. It may very well be that they have mentioned âsectsâ about which using the word âsectâ or âgroupâ would not be correct.
This is because the number of their believers, if they had more than one individual, is not known. It does not appear that they exceeded a few people. Or it is not known until what time and to what extent they were firm in their opinion; thus, they should not be counted as sects, or else the number of sects would reach the hundreds or thousands.
Shaykh Mufid and Shaykh Tusi, may Allah have mercy on them, have also forwarded this same view.
Shaykh Mufid in the second volume of Al-Fusul al-Mukhtara, narrating from al-Nawbakhti, mentions the names of these sects and says: None of these sects except the Shiâa exist in our time â 372 A.H.
Thus, it becomes known that these sects have not existed to an extent that they be worthy of being pointed out at all.
Of course, if an opinion is attributed to them, even if it has no clear follower, it is necessary to research it, as Shaykh Mufid and Shaykh Tusi have performed, and they have proven the falsity of the views of all of these sects except the Twelver Shiâa.
In summary, books of sects and schools of thought have been involved in carelessness and exaggeration in counting groups and sects.
Thus, such material in books cannot be relied upon - except in case of sects that exists even today or whose existence as a group is affirmed by reliable histories and references.
The Twelfth Imamâs Revolution
QUESTION:
Is the abundance the titles of the Imam of the Age because of the profusion of his personal, spiritual, and physical characteristics, or is it on account of the vastness of his reformative actions?
ANSWER:
It is understood from the traditions that the blessed names of the twelfth Imam (may Allah hasten his return) are: Qaâim (The Riser), Mahdi (The Guided), Ghaâib (The Absent), and Hujjat (The Proof). In addition, various traditions mention him with titles such as Hujjatullah (The Proof of Allah), Khalifatullah (Caliph of Allah), and al-Qaâim (The Riser). The reason for the abundance of his titles is the same two factors mentioned above. Of course, out of these titles, some are more well known than others.
It is possible that conditions in a particular time cause people to pay greater attention to one of these titles or qualities or that a particular aspect of the issue be discussed more, and consequently speakers, writers, and poets give more attention to that title or aspect. This is similar to the âmost beautiful namesâ (al-asmaâ al-husna) of Allah, in which individual circumstances or prevailing conditions cause people to give more attention to one of those names and call Him by it, such as âAl-Shafiâ (The Healer), âAl-Salamâ (The Security), âAl-Hafizâ (The Protector), or âAl-Raziqâ (The Sustainer). And this is not to mean that the remaining âmost beautiful namesâ do not have a reason for being attributed to Allah.
Thus, each of the names and titles of the Imam of the Time (may Allah hasten his return) refer to one of his qualities or actions, and most of them have been mentioned in traditions that broach the actual issue of the twelfth Imam and his reappearance. That is, that personage was well known by these names and titles years before he himself or his father were even born.
Regarding the fact that the twelfth Imam is the same as the Mahdi and the Mahdi is no different from the twelfth Imam, eminent Sunni scholars agree with the Shiâa. For this very reason individuals like Abu Dawud - author of the book Sunan (prophetic character) - have narrated traditions of the twelve Imams, and among his titles, his being promised by the prophets and his personal excellencies and genealogy are referred to.
The title âAl-Qaâimâ (The Riser)
QUESTION:
As everyone knows, one of the titles of the Mahdi (may Allah hasten his return) is âAl-Qaâimâ (The Riser). A tradition has been related regarding the reason for his being given this title that requires contemplation, since it apparently indicates that this title was given because that personage will reappear after death. Yet we have over approximately one thousand traditions regarding that personage, his occultation, and long life, in view of which that tradition cannot be relied upon. However, if some clarifications about its narrators, text, and meaning can be given, it would be useful.
ANSWER:
The great scholar Shaykh al-Tusi narrates an unreliable tradition that apparently indicates that the âQaâimâ was given this title because he will arise after death. Shaykh al-Tusi has provided a bit of explanation about this tradition, but before we enter this topic, we consider it necessary to mention the basics of Imamah in Shiaism, which verses of the Noble Qurâan, traditions, and rational proofs affirm. These principles are as follows:
1. Imamah is a Divine covenant, and individualsâwho are worthy of bearing itâare specified and appointed by Allah, and this Divine selection and appointment is announced to the people by the Prophet (peace be upon him and his family).
2. The most important conditions of the Imam are sinlessness and being more knowledgeable than all other people, such that all be in need of his knowledge, guidance, and direction, which he be free of need of all, as has been related about Khalil ibn Ahmad that he said about the Imamah of Amir al-Muâminin (peace be upon him):
âThe dependence of all others on him and his independence from all others are proof that he is the Imam of all.â[66]
3. The earth will never be without a Divine Proof and Imam, and whoever dies without having recognized the Imam of his time dies the death of ignorance.
4. The Imams, as per the text of mutawatir traditions from the Prophet (peace be upon him and his family), are twelve personages.
5. They are twelve and all are from the Ahl al-Bait (peace be upon them) of the Prophet (peace be upon him and his family), and according to the meaning of the mutawatir traditions of Thaqalayn (The Two Weighty Things), they are equals of the Qurâan and shall never part from the Qurâan.
6. The Imams possess all of the religious and administrative stations except prophethood, which was sealed with the Holy Prophet (peace be upon him and his family). And as Imam âAli (peace be upon him) has said in Nahj al-Balagha, they are ĂĂŠĂĂŁ ĂĂĄĂĄĂ„, or the Divine Guardians[67] over the creation, and on the basis of another tradition, they are the ship of salvation.
âNone shall enter Paradise except one who recognizes them and whom they recognize, and none shall enter Hell except one who denies them; they are the ships of salvation and refuge of the ummat from deviation and discord.â[68]
7. The name, qualities, and order of the Imamah of the Imams (peace be upon them) was specified by the Prophet (peace be upon him and his family), and in addition, each Imam specified the following Imam.
These are among the important foundations of belief in the principle of Imamah, and for every Muslim who believes in the unseen world and in Allah, messengership, and the messengership of the Seal of the Prophets (peace be upon him and his family), the criterion of truth of these fundamentals is a rational proof, Qurâanic verse, or definite and mutawatir tradition. And most of these fundamentals can be proven by all three means.
Th e fact that Imamah is a Divine covenant and Allah specifies it has been argued by rational and Qurâanic proofs and the consecutively-narrated sunnat. âAllamah Hilli has established one thousand proofs of this issue in Alfain, and in fact this issue has its roots in the unity of Allah, and like the principle of Divine Unity, it comprises unity of rulership and authority over creation:
âHis is the command and rule, He is the King and the Ruler and the One in authority, He is the one who is cognizant of the interests of His servants. Commanding and Forbidding is for none save Him.â
In the issue of the necessity of sinlessness and being the most knowledgeable as well, abundant rational, Qurâanic, and narrational proofs exist, among which is this verse:
âThen is one who guides to the truth more worthy to be followed, or one who does not find guidance except by being guided?â[69]
The late âAllamah has also established one thousand proofs about the issue of the necessity of sinlessness.
Regarding the principle that the earth shall not remain without a Proof and Imam, in addition to verses such as:
âAnd every people has a guide.â[70]
âAnd certainly we conveyed them the verses of Qurâan continuously.â[71]
âThe day when We will call every people with their leader.â[72]
Mutawatir traditions are also found, among which is the well-known tradition of Kumail ibn Ziyad from Amir al-Muâminin (peace be upon him) which has been mentioned in Nahj al-Balagha and all other books of Zaydi and Twelver Shiâa and even in the reliable books of the Sunnis, such as Tadhkirat ul-Huffaz. From this it is known that all are agreed that the earth will never be empty of a Proof; of course, it makes no difference whether the Proof is apparent or hidden.
And in Sawa`iq and other books of the Sunnis, a discourse has been related from Imam Zain al-`Abidin (peace be upon him) in which it has been explicitly mentioned that the world is not without an Imam from the Ahl al-Bait (peace be upon them).
These principles have even been explicated in the supplications of the Imams from Ahl al-Bait (peace be upon them). In this regard, we will suffice with only a portion of the supplication of the day of `Arafah from Imam Zain al-âAbidin (peace be upon him). That personage says:
âAllah! You have supported your religion in every age with an Imam whom You established as a standard for Your servants and a beacon in Your lands, after You linked his covenant with Yours and made him the means of Your pleasure, made obligatory his obedience and cautioned against his disobedience, commanded to execute his commands and shun what he forbids and that none should precede him nor stay back from him. Thus he is the guard of those seeking refuge and the recourse of the believers, handle of those who grasp (guidance) and the glory of the inhabitants of the universe.â[73]
Anyone who looks carefully at this portion of the supplication will both come to recognize the Shiâa viewpoint regarding the principle of Imamah and will also understand that this station and these affairs were established for the Imam from the beginning and no one has added anything to them.
As for the issue that âWhoever dies without recognizing the Imam of his time dies the death of ignorance,â this is also a principle which reliable traditions have conveyed explicitly. The reliable traditions of Thaqalain (the two weighty things), Safina (the ship of salvation), and Aman (safety) all indicate this point.
And it has been explicitly mentioned in mutawatir traditions that the Imams are twelve personages, all of whom are from the Ahl al-Bait of the Prophet, and eleven of them are from the progeny of âAli and Fatimah (peace be upon them), the first of them being Amir al-Muâminin (peace be upon him), and after him Imam Hasan al-Mujtaba (peace be upon him), followed by the Prince of Martyrs Imam Husayn (peace be upon him), and after him nine people from his progeny, of whom the ninthâwho is the twelfth Imamâis Imam Mahdi (may Allah hasten his return).
Thus, since these principles have been established with firm proofs, eminent scholars such as Shaykh al-Tusi, Shaykh al-Mufid, Ibn Babawayh, âAllamah Majlisi (Allahâs mercy upon them all) have refuted by relying on these principles the statement of anyone who, previous to their time or subsequent to it, has said something to the contrary or given attention to a rare and unaccepted tradition. This is because the buttress of the proofs of these principles is reliable to an extent that it can even be claimed that after the principle of Divine unity and prophecy, no principle is so reliable.
In view of all this, no Shiâa scholar has held that the rising of the Qaâim (may Allah hasten his return) will occur after his death. And if anyone has brought up baseless possibilities, taking into account the points mentioned and since they are completely against objective realities, they must not be given any attention, since they have no scientific value.
After this preface and explanation of this point, the life and long occultation of the Imam has been established on the basis of these principles. There remains no room for this tradition that says the Qaâim (may Allah hasten his return) will rise after death, since this notion would result in the severing of the thread of Imamah, the earthâs remaining without the existence of a sinless Imam, and the refutation of many traditions which indicate the life and long occultation of that personage.
Aside from all of these objections, the above-mentioned traditionâs chain of narrators is not reliable, and none of the `Ulamaâ or Fuqahaâ (jurists) has relied on such traditions in even a single secondary issue. This is because one of the narrators is Musa ibn Sa`dan al-Hannat, whom scholars of rijal (the science of the study of narrators) have described as weak and whose narration they consider unreliable. He has narrated this tradition from âAbdullah ibn Qasim, whom they have titled âThe Ever-Lying Hero.â He in turn narrates from Abu Sa`id al-Khurasani, and if we donât consider his existence unknown according to reference books of rijal, then his positionâin terms of being truthful or dishonestâis unclear.
Now, contemplate; how can this traditionâwhose narrator is the champion of fabricationâbe relied upon in opposition to those firm fundamentals and hundreds of reliable traditions?
As for the reason for employing the title âAl-Qaâimâ for the Imam of the Age (may Allah hasten his return):
âAl-Qaâimâ means âthe one who rises.â The Imam shall rise against political conditions and religious and social deviations and fill the world with justice and equity after it had become filled with injustice and oppression. Additionally, the issue of rising with the sword and armed struggle is also understood from that title.
Nevertheless, since ârisingâ has weak and strong degrees, it can be understood from traditions that all of the Imams were ĂĂĂĂŁ ĂĂĂĄĂĂŁĂâQaâim bi âl-amrâ (upholders of the affair), and it is proper and befitting to employ this title for all of them, in accordance with the positions they had. But since the rising of Imam Mahdi (may Allah hasten his return) is a world uprising that subsumes all social, individual, political, and economical conditions of humanity and brings to fruition Allahâs promises to His prophets and the prophetsâ prophecies to their people, this title is used without qualification for that personage. Thus, anytime they say âal-Qaâimâ and their is not context that another one of the Imams is intended, Imam Mahdi (may Allah hasten his return) is understood from that.
In a tradition that Shaykh Saduq narrates in the book Kamal al-Din from Imam Muhammad at-Taqi (peace be upon him), the ninth Imam, it has come:
âThe Imam after me is my son âAli - Imam âAli al-Naqi (peace be upon him) - whose command is my command, whose speech is my speech, and obedience to whom is obedience to me. And the Imamah after him has been placed in his son Hasan - Imam Hasan al-âAskari (peace be upon him). His command is his fatherâs command, his word is his fatherâs word, and obedience to him is obedience to his father.
The narrator says, After that the Imam fell silent.
I asked, Oâ son of the Messenger of Allah, then who is the Imam after Hasan (peace be upon him)?
The Imam at first wept to a great extent and then said, After Hasan, his son is the Establisher of Truth, the Awaited
I said, Oâ son of the Messenger, why has that personage been named âQaâimâ (The Riser)?
The Imam replied, because after his name and remembrance is forgotten and most of the believers in his Imamah turn back from their creed, he shall rise.
I said, Why has he been named âMuntazarâ (The Awaited)?
He replied, because he has an occultation with a very long duration, such true believers will wait for his advent and appearance, but people of doubt and uncertainty will deny and rejecters will ridicule him. Those who specify a time for it will become many and those who are hasty during that occultation will be destroyed, but the Muslimsâthose who submitâwill achieve salvation.â[74]
âAllamah Majlisi has said, the meaning of âdeathâ that has come in that weak tradition is that that personage will arise after his name and memory has been forgotten.
And Shaykh Mufid relates a tradition from Imam as-Sadiq (peace be upon him) in al-Irshad in which he says,"ĂĂŁĂ ĂĂĄĂĂĂĂŁ ĂĄĂĂĂĂŁĂ„ ĂĂĂĄĂĂ" âHe was named the âQaâimâ because he shall arise with truth.â[75]
And from some narrations another reason that is understood is that the Imam was given this title by Allah because, in the worlds before this world, he used to stand and pray.
Regarding the entitling of that personage with the title âAl-Mahdiâ as well, appropriate reasons have been mentioned. Of course, it is not the case that âAl-Qaâimâ is the original title and âAl-Mahdiâ is a secondary title. Both are titles and the usage of each name has a separate reason. Rather, it can be said that since the concept of the âMahdiâ is âthe one whom Allah has guidedâ (ĂŁĂ€ Ă„ĂĂĂ„ ĂĂĄĂĄĂ„), according to rank, a person must be âQaâimâ whom Allah has guided.
That is, the âQaâimâ must be âone whom Allah has guided,â but it is not necessary that âone whom Allah has guidedâ must always be âQaâim.â However, the actions, reforms, movement, uprising, and stand that will take place by the Mahdi (may Allah hasten his return), such as establishment of a world government, are dependent on rising and the becoming actualized of the title âQaâim.â
These titles are not classified into primary and secondary, and all have been heard from the blessed tongues of the Prophet (peace be upon him and his family) and pure Imams (peace be upon them); nor do they have âoldâ and ânew.â Each has its own particular concept and each has been used with attention to a particular aspect. In texts, sometimes all of these titles are mentioned, sometimes one, and another time one title is mentioned before another.
In any case, application of these titles is on the basis of essential and actualized titles, all of which that personage possesses.
Two Types of Occultation
QUESTION:
According to the content of existing traditions, the occultation of the Imam of the Age (may Allah hasten his return) has occurred in two forms. During the first occultation, communication with him was possible through his representatives and agents, but with the ending of this period and the beginning of the second occultation, which is the complete occultation, the period of the responsibility of the agents and particular representatives also ended.
The question is whether referring to these two occultation as the âminorâ (ĂĂĂĂŹ) and âmajorâ (ĂĂĂĂŹ) was prevalent from the beginning or whether it became prevalent in later times, like the Safawi period.
ANSWER:
Discussion regarding issues like this should not be a verbal discussion. Whether a person calls the first occultation, which was shorter, the minor occultation (ĂĂĂĂŹ) or the shorter occultation (ĂĂĂĂŹ), or the second occultation, which has a long duration, the major occultation (ĂĂĂĂŹ) or the longer occultation (ĂĂŠĂĄĂŹ) or refers to them by any other word, the fact and reality of the matter is not changed. In any case, these two occultations have occurred.
The issue is that principle of the occultation having two forms was explicitly stated in the usul (early hadith collections) and other books of hadith even before its occurrence. Nuâmani and others who lived before the termination of the minor occultation have narrated it, and this fact is proof that the two forms of occultation were put forth.
During the period of the minor occultation, though the position of the Shiâa was sensitive, no one can claim that all these traditions related from the Imams (peace be upon them) in books like the Ghaybat of al-Fadl ibn Shaâhan and Nuâmani and Kamal al-Din of Saduq are all falsified and were written after the occurrence of the occultation.
We see that the Shiâa of the various cities and regions would refer to the nawwab (representatives); they did not do such for no reason. Signs and evidences were definitely present that indicated that they were in contact with the Imam. Otherwise, it is impossible that individuals like âAli ibn Babawayh, with that intellectual position and eminence of thought, would pursue contact with the Imam (peace be upon him) through the nawwab without their link being as clear for him as daylight. This event itself indicates that they had clear evidence of the truth of the representatives.
The other issue is that though Abu Jaâfar al-âAmrawi - âUthman ibn Saâidâand the remaining representatives were a means of Shiâa unity and their agency was completely accepted in all Shiâa circles and regions, especially a city like Qum, this unity was because of belief in the Imamah of the twelfth Imam. This issue brought about the spiritual influence of the representatives, not that they became a cause of Shiâa unity without taking in view the issue of Imamah.
Th e unity and consensus of the Shiâa about believing in the Imamah of the twelfth Imam was the cause of their unity in following the Imamâs (peace be upon them) representatives.
Just as today belief in the Imamah of that personage is a cause of the spiritual influence in believersâ hearts of the âUlamaâ and Fuqahaâ (scholars and jurists) as general representatives of that personage.
During the minor occultation, specification of the representatives took place directly by the person of the Imam (peace be upon him), and the fact that we see eminent scholars lowering their heads in submission before the representatives is proof that this selection was by the person of the Imam (peace be upon him) on the basis of the representativesâ worthiness. And the submission of all classes and political and scholarly personalities is proof that original leadership during the period of the minor occultation was with the person of the Imam (peace be upon him).
It was as a result of the existence of persuasive evidence and proofs that scholarly men of the Shiâa and personalities like Abu Sahl al-Nawbakhti and Ibn Matil, and Hasan ibn Janahasibi and other eminent Shiâa believed in the righteousness of the representatives.
Similarly, after the demise of the fourth representativeââAli ibn Muhammad al-Samarri - also the issue that the period of occultation and the particular representation has ended was accepted by all. And if any claimed to be a representative, they repudiated him on the basis of this very principle, and in passing it can be said that one of the important wisdoms of the shorter occultation was to make the Shiâa familiar with the issue of occultation and preparing the ground for the period of the long occultation, so the Shiâa can continue his life during a long period without the apparent presence of the Imam and successfully complete this major Divine test.
The Miraculous Birth of the Imam of the Age (may Allah hasten his return)
QUESTION:
Miracles and supernatural events are related with regard to the birth of the twelfth Imam. To what extent are these miracles reliable and how can they be proven? And why have some historians not related them?
ANSWER:
1. Historians have written and recorded the actual birth of Imam Mahdi the Twelfth Imam, son of Imam al-âAskari (peace be upon him), like all other historical events.
2. Regarding some of the miracles that occurred during that personageâs birth or that of all other prophets and trustees (awsiyaâ), if prevalent historical sources do not provide anything, this is considered a defect of the sources mentioned, since the same historians in many instances have pointed to some historical aspects which were not so important. This lack of attention by a writer of history to some aspects of an issue sometimes originates from creedal prejudice. But this action, whatever itâs proof may be, does not harm the relations of other peopleâs statements that took place based on reliable sources.
The history of the prophets is akandeh of miracles, and the birth and growth of most prophets was not normal. For example, the creation of Adam, birth of Ibrahim (peace be upon him), birth of Ishaq and Musa and Yahya and âIsa and his speaking from the cradle are all among abnormal events.
All of these are a chain of historical events, though such-and-such historian may not have related them. The details of the birth of the Imam of the Age (may Allah hasten his return), which is among the uncontestable historical events, are similar. Its not being narrated by historians who were either biased or intended to be brief or intended other things does not harm the issue itself.
That which the Shiâa attribute to the Imams is similar to the issues that have been said about Ibrahim, Ishaq, Ismaâil, Musa, âIsa, Yahya, and so on, all of which, of course, also have a reliable chain of narration.
The events related to the birth of the Twelfth Imam are more reliable, from the point of view of chain of narration and source, than most historical events that one sees.
Philosophy of the Delay of Reappearance with the Presence of Conditions
QUESTION:
Throughout history, we sometimes come across conditions and opportunities in which it is assumed the requisites for reappearance are present, for example, the peopleâs receptiveness to religion, self-sacrifice in the path of Islam, giving their lives, and martyrdom for it was to such an extent or with such fervor and commotion that it appears that rather than 313 people, thousands of people are ready to sacrifice their lives under the command of the Imam (peace be upon him). With the existence of these conditions, what is the secret of the delay of the reappearance?
ANSWER:
Regarding the presence of the conditions for the reappearance of the Imam of the Age (may Allah hasten his return):
First, no one can claim to know with certainty, that is, say that all the conditions are fulfilled, since this claim itself requires knowledge of all the conditions, since it is possible that the traditions have not comprised an exposition of all of the conditions.
Second, assuming that the conditions are limited to those instances that have come in the traditions, as Shaykh al-Saduq has said, in reality one can still not be sure that those particular 313 companions and the remaining conditions are present.
This is because if all of the conditions and circumstances apparently indicate the presence of the requisites of reappearance, without denying, for example, the existence of pure individuals who can be counted among the 313 companions of the Imam (peace be upon him), we also cannot claim that all of the individuals are like Salman, Abu Dhar, Miqdad, Rashid Hijri, and the people of Karbalaâ.
In the present situation, with all the claims that are put forward in our society for returning to and aspiring at Islam, which are certainly a matter of pride, we still see that many bring the Divine laws under question in a large number of political, economical, and social issues. This is to such an extent that they regard some religious commandments that are not exclusive to a particular time or place as being restricted to the Prophetâs (peace be upon him and his family) time and on this pretext free themselves from responsibility. With the existence of such individuals and events, how can we say that the conditions for reappearance are ready, let alone asking about the reason for it delay?
On this basis, in this issue it is appropriate for us to submit to the command and will of Allah, the All-Knowing, and not forgo the merit of waiting for the reappearance. And as was indicated in the tradition of âAli ibn Mahziyar, we should attribute the concealment of the Imam (peace be upon him) to our own actions and always keep the memory of that personage alive in our hears and try to bring about the requisites of his appearance ever more by reforming our own actions.
The Length of the Occultation and Difficult and Formidable Trials
QUESTION:
According to what is well known, during the occultation of Imam Mahdi (may Allah hasten his return), which will be very lengthy, difficult trials will occur such that a person will be a believer in the morning but a disbeliever in the evening. Are these types of trials in the time near the reappearance or will such trials occur throughout the period of occultation?
ANSWER:
According to Islamic principles, the world is a place of tests and trials and people are in a state of being tried during everything that happens to them. During youth and old age, whether wealthy or in need, in health and illness, when in power, when in leadership, they are always in a state of trial; it makes no difference whether the Imam (peace be upon him) is present or in occultation.
The Qurâan says in this regard:
âHave the people presumed they would be released upon saying, âWe believe,â without being tested?â[76]
As we know, during the time of the Prophet (peace be upon him and his family) himself, while all of the programs and incidents were a test, sometimes, severe trials would occur, in which none but a few were able to fulfill their obligation. For example, in battle, aside from individuals like âAli ibn Abi Talib (peace be upon him) and Abu Dujana and a few others, none were able to stand firm in jihad and defense of Islam and the Prophet. This is because during severe trials, only a limited number of people have the ability to stand firm; many an individual would flee out f fear. It has been related that in on the battles âUthman fled from the battlefield and returned after three days. Or after the Prophetâs (peace be upon him and his family) demise, such a severe trial came to pass that not more than three or seven people were able to successfully perform their duty and remain firm on the line that the Prophet (peace be upon him and his family) had specified. Afterwards as well, such trials continued and shall continue, so that, in the words of the Qurâan:
ââŠso that Allah separates the impure from the pure.â[77]
These trials have wisdom and many benefits, among which is that the disposition of the people of the world and society become ready for that dignified reappearance in which the resolute and steadfast believers will be separated from the remaining people. Preserving oneâs faith during the period of the Imamâs (peace be upon him) occultation is possible by enduring very severe difficulties. Without doubt, millions of people leave this school of trials with pride and heads held high, that is through patience and forbearance and perseverance in difficulties, they succeed in preserving their religion, faith, and honor.
According to the content of some traditions, during this period protecting oneâs religion will become more difficult than holding fire in the palm of oneâs hand, and oppression, injustice, corruption, and perversion will become prevalent. Values will be regarded as being against values, and things opposed to values will be regarded as values. Sins will be considered a matter of pride and accomplishment. Oneâs friends will encourage and induce him to sin and reproach him for not cooperating with oppressors, sinners, and corrupt people.
Women will enter into work exclusive to men. Many wars and natural afflictions will come about. In a tradition of Jabir ibn Abdullah al-Ansari regarding the commentary of the verse:
â(O you who believe  Obey Allah and obey the Messenger and those in authority amongst you (the legatees of the Messenger).â[78]
It has come that the Noble Messenger (peace be upon him and his family) gives news about his khulafaâ and successors from Imam âAli (peace be upon him) until Imam Mahdi (may Allah hasten his return), names them one after one and gives tidings to the people about the conquering of the East and West of the world at the blessed hands of Imam al-Mahdi (may Allah hasten his return), and says, inter alia:
âHe is the one who will be concealed from his Shiâa and friends such a concealment that none shall remain firm in belief in his Imamah except one whose heart Allah has tested for faith.â[79]
And Amir al-Muâminin has also informed about these difficulties and tribulations in Nahj al-Balagha. In one instance, he says;
âHow lengthy is this adversity, and how distant is this hope!â[80]
It has even been related, in another tradition, that:
âVerily the Master of this Affair has a such a concealment that one who grips firmly to his religion during it is like one who picks thorns with his hands.â[81]
Therefore, as can be understood from the traditions, the entire period of concealment is a period of trial and examination; of course, the types of those trials are different in the different times and places. The believer during this period must show perseverance in abiding by the commandments of religion and struggling to elevate the word of Islam and honor of the Muslims and to repel the influence and cultural and political domination of foreigners. He must be in combat and jihad with all negative and unhelpful circumstances and conditions and be hopeful of the victory of Islam and the Muslims and the succor of Allah. He must not lose hold of himself in face of the power and strength of the disbelievers or become inclined towards their improper behavior. And at the same time he must have certainty that the promises of Allah and the Prophet of Allah are true and that eventually Islam will be victorious and conquer the world, as a result of which justice and equity shall fill the world.
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