The Savior of the Humanity in the Opinion of Muslim Scholars

The followers of the Abrahamic religions and a great number of the adherents of other religions believe in a deliverer who will come to put an end to injustice and oppression and usher the whole world into an era of justice, equality, welfare and peace.2
Informed by the good tidings of the Holy Qur’an and the sayings of the holy Prophet (p.b.u.h.) about the promised Mahdi(A.S.), Muslims have believed in his appearance and have been expecting him to come to fill the whole world with justice since the beginning of the Islamic call. This is why this ardent expectation has continued over many centuries among the members of Muslim society.
Trained under the holy Prophet(p.b.u.h.), many Companions became familiar with Imam Mahdi's characteristics and fell into a consuming love with him 3. They transmitted the traditions on Imam Mahdi (A.S.)from one generation to the next, leaving us with a rich heritage. It is interesting to note that this enthusiasm was not confined to the Companions; many scholars, men of hadith, and memorizers of the Qur'an showed their enthusiasm for him such as `Ibad ibn Ya`qub al-Rawajeni.
Al-Rawajeni was one of the great scholars of Islam from whom al-Bukhari, al-Tirmidhi, ibn Maja, Abu Hatam, al-Bazzaz, and other men of hadith have narrated traditions, and all biographers have acknowledged his honesty and reliability. 4 His enthusiasm, desire, and yearning were not confined to tears, rather, he prepared a sword and was ready to fight under Imam Mahdi's (A.S.)command on condition that he survived by the time of his appearance.
It is said that when al-Qasim ibn Zakariyya went to al-Rawajeni to listen to and to record traditions from him, he saw a sword hanging on the wall above his head.
"Whose sword is this?" asked al-Qasim.
"I prepared it in order to fight under Imam Mahdi's (A.S.)command", al-Rawajeni answered.5
The interesting point is that al-Rawajeni died in 250 A.H.6 while al-Mahdi (A.S.)was born on the 15th of Sha`ban 255 A.H. What is more interesting is that al-Rawajeni wrote a book under the title of "Traditions on the Awaited Mahdi (A.S.)". 7 The importance of this book lies in the fact that it was written before al-Mahdi's (A.S.)birth and in accordance with the holy Prophet's(p.b.u.h.) traditions. The belief, therefore, in al-Mahdi (A.S.)is an Islamic doctrine embraced by all Muslims who expect him to come as a promised deliverer in order to fill the world with justice.
Having surveyed the traditions on Imam Mahdi (A.S.)according to the narrators of Islamic hadiths, and taking into account `Abd al-Muhsin `Ibad's speech, we aim, in this article, to answer the opponents of the concept of al-Mahdi (A.S.). We will thereafter briefly take a look into the character and the uprising of the Imam (A.S.)as they have been presented in Islamic traditions.
Hadiths and Muslim Narrators The numerous traditions existing in their hadith collections, the scholarly work on their doctrine, the opinions and fatwas (judicial decrees) of their scholars as well as their academic and political history over the past generations show that the concept of al-Mahdi (A.S.)is an important belief among the Sunnis. Among the Companions and their immediate successors listed by the Sunnis, the number of transmitters of hadiths on al-Mahdi (A.S.)is no less than those of the school of the Ahl al-Bayt(p.b.u.t.). So is the case with their scholars who have compiled traditions in the collections of hadith and related works.
Some of these narrators are: Ibn Qayyim al-Jawzi Having quoted a number of traditions on the Awaited Mahdi (A.S.)in his al-Manar al-Munif fi al-Sahih wa al-Da`if, 8 ibn Qayyim says: "Concerning Imam Mahdi (A.S.), people have three different views:
The first view is that Jesus(p.b.u.h.) the son of Mary is in fact the promised Mahdi (A.S.). The promoters of this view have resorted to the tradition by Muhammad ibn Khalid al-Jundi who says: 'There is no Mahdi (A.S.)but Jesus (p.b.u.h.) son of Mary'.
The second view holds that Imam Mahdi (A.S.)is the same as al-Mahdi, the Abbasid Caliph, who assumed the throne and whose reign collapsed. The advocates of this view resort to a tradition by Ahmad in his al-Musnad.
The third view, however, says that he is a man of the holy Prophet's household (p.b.u.t.), through Imam Husayn's (p.b.u.h.) offspring. When the earth is filled with injustice, he will rise at the end of time to fill it with justice."
Having surveyed and criticized each of the three views, ibn Qayyim verifies the third.
Ibn Abi al-Hadid al-Mu`tazili In his Sharh Nahj al-Balagha, following his comment on Imam Ali's (p.b.u.h.) words: "It ends with us rather than you", ibn Abi al-Hadid says: "This word refers to the Mahdi (A.S.)who is believed by the majority of our scholars of hadith to belong to Fatima's (p.b.u.t.) offspring. Not only have the Mu`tazilites not denied this view they have specified it in their books just as their masters have admitted it. The difference is that we say he has not yet been born, a doctrine that our masters of hadith are inclined to believe." 9
Sa`ad al-Din al-Taftazani In his Sharh al-Maqasid, Sa`ad al-Din says: "Both (Imam) al-Mahdi's appearance and (prophet) Jesus's descent are among issues related to the discussion of Imamate. Both are also among the signs of the Resurrection. We have sound, though single, narrations on this subject. It has been quoted from Abu Sa`id al-Khidri that: 'The Holy Prophet (p.b.u.h.) said: 'This community will suffer such calamities and trials that no one will be able to find any shelter to which he might take recourse. Afterwards, a man of my offspring will be sent by God to fill the earth with justice as it will have been filled with injustice.' Sunni scholars hold that he is a just leader through Fatima's (p.b.u.t.) offspring who will be created by God when He wishes to sustain His religion. The followers of the school of the Ahl al-Bayt (p.b.u.t.) are of the opinion that he is M-u-h-a-m-m-a-d ibn al-Hasan al-Askari (p.b.u.h.) who lives in occultation to avoid assassination by his enemies. Like the prophet Noah, Luqman, and Khidr, (p.b.u.t.) his prolonged life is not something absurd or impossible." 10
Muhyi al-Din ibn `Arabi In his al-Futuhat al-Makkiyyah, ibn `Arabi says: "Behold! God will help us, for He has a vicegerent who, when the earth is filled with injustice, will appear to fill it with justice. If there remains only a single day left of the world, God will prolong that day until His vicegerent, who is from the holy Prophet's household (p.b.u.t.) and Fatima's (p.b.u.t.) offspring and whose name is the same as the Prophet's, comes to rule over the world. He will take part in a great battle under God's reception. He will exterminate tyranny and tyrants, establish the religion and revive Islam. Hence, Islam will be revived and honoured at his hands after its contempt and isolation."11
In addition to the people mentioned above, many other Sunni scholars have referred to the issue such as Abu al-Fada` ibn Kathir in his al-Nihaya fi al-Fitan-i wa al-Malahim 12, Shaykh Nasir al-Din al-Albani in al-Tamaddun al-Islami magazine13, al-Kitani al-Maliki in his Nazm al-Mutanathar min al-Hadith al-Mutawatir14,al- `Adwi of Egypt in his Mashariq al-Anwar 15, Qirmani of Damascus, in his Akhbar al-Duwal wa Athar al-Uwal 16, and Sheiykh Muhammad Khidr Husayn in al-Tamaddun al-Islami magazine 17.
Sheiykh Abd al-Muhsin Abbad As an academic figure in Hijaz and a professor at the Islamic University of Medina, Sheikh Abd al-Muhsin gave a lecture under the title "Sunni Doctrine and Hadith on the Awaited Mahdi (A.S.)". He has done a comprehensive research on the concept of Imam Mahdi (A.S.). 18
He says: "Among the issues related to the future when Jesus son of Mary (p.b.u.t.) comes down from the Heavens, is the rising of a man from the holy Prophet's Ahl al-Bayt, (p.b.u.t.) through Imam Ali's (p.b.u.h.) offspring, the namesake of the holy Prophet (p.b.u.h.) called "al-Mahdi" (A.S.)who will assume the reins of Islamic government just as Jesus son of Mary (p.b.u.t.) will follow him in his ritual prayers. This tradition is classified as an al-Ahadith al-Mutawatirah (recurrent and widely transmitted hadiths) from the holy Prophet (p.b.u.h.). Except for few exceptions, everyone has acknowledged the authenticity of this tradition. Traditions on [Imam] Mahdi (A.S.)have not been reported in the Sunni Sahihs (Sunni six valid books of hadith) in detail, but in brief. The comments on these traditions, however, have been elaborated upon in other books. One may therefore think that this matter devalues its credibility. However, it is a normal mistake; for there are many "sahih" (sound) and "hasan" (good) traditions in books other than the two Sunni Sahihs which are credible and reliable.
As every wise Muslim should have no doubt in acknowledging what the holy Prophet (p.b.u.h.) said, I am giving my lecture on this matter under the title "Sunni Doctrine and Hadith on the Awaited Mahdi (A.S.)", presenting some pivoted points for discussion:
The Names of Companions Who Reported Hadiths on al-Mahdi (A.S.)from the Holy Prophet (p.b.u.h.)
I have found 25 Companions who reported such hadiths from the holy Prophet (p.b.u.h.) , as follows:
1.`Uthman ibn `Affan, 2.Ali ibn Abi Talib (PBUH), 3.Talhat ibn `Ubeid Allah, 4.`Abd al-Rahman ibn `Awf, 5.Al-Husayn ibn Ali (PBUH), 6.Umm Salama, 7.Umm Habiba, 8.`Abd Allah ibn Abbas, 9.`Abd Allah ibn Mas`ud, 10.`Abd Allah ibn `Umar, 11.`Abd Allah ibn `Amr, 12.Abu Sa`id al-Khidri, 13.Jabir ibn `Abd Allah, 14.Abu Hurayrah, 15.Anas ibn Malik, 16.`Ammar ibn Yasir, 17.`Awf ibn Malik, 18.Thawban, the Prophet's servant, 19.Qurrat ibn Iyas, 20.Ali al-Hilali, 21.Hazina ibn al-Iman, 22.Abd Allah ibn al-Harith ibn al-Hamza, 23.`Imran ibn Husayn, 24.Abu al-Tufayl, 25. Jabir al-Sadq. 19
The Names of Great Scholars of Hadith Who Mentioned Traditions and Hadiths on al-Mahdi (A.S.)in their Books 1.Abu Dawud in his Sunan, 2.Al-Tirmidhi in al-Jami`, 3.ibn Maja in his Sunan, 4.al-Gha`i of Isfarayin, in Lawami al-Anwar al-Bahiyyah and al-Munadi in Faid al-Qadir, 5.Ahmad in his al-Musnad, 6.ibn Habban in his Masih, 7.Al-Hakim in al-Mustadrak, 8.Abu Bakr ibn Abi Shayba in al-Musannaf, 9.Na`im ibn Hammad in al-Fitan, 10.Al-Hafiz Abu Na`im in Kitab al-Mahdi and in al-Hilya, 11.Al-Tabarani in al-Kabir, al-Awsat and al-Saghir, 12.Al-Dar Qutni in al-Afrad, 13.Al-Barudi in Ma`rifat al-Sahaba, 14.Abu Ya`ala of Mawsil in his al-Musnad, 15.Al-Bazzaz in his al-Musnad, 16.Al-Harith ibn Usama in his al-Musnad, 17.Al-Khatib in Talkhis al-Mutashaba, and in al-Muttafaq wa al-Mutafarraq, 18.ibn `Asakir in al-Tarikh, 19.ibn Munda in Tarikh Isbahan, 20.Abu al-Hasan al-Harbi in al-Awwal min-a al-Harbiyyat, 21.Tammam al-Razi in Fawa`id. 22.ibn Jarir in Tahdhib al- Athar, 23,Abu Bakr ibn al-Maqdi in his al-Mu`ajam, 24.Abu `Amru al-Dani in his al-Sunan, 25. Abu Ghanam al-Kafi in al-Fitan, 26.al-Dili in Musnad al-Firdaws, 27.Abu Bakr al-Iskaf in Fawa`id al-Akhbar, 28.Abu Husayn ibn al-Munadi in al-Malahim, 29.Al-Baiyyhaqi in Dala`il al-Nubuwwa, 30.Abu `Amru al-Maqdi in his al-Sunan, 31.ibn al-Jawzi in his al-Tarikh, 32.Yahya ibn `Abd al-Hamid al-Hamani in his al-Musnad, 33.Al-Ruyani in his al-Musnad, 34.ibn Sa`ad in his al-Tabaqat, 35.ibn Khazima, 36.`Amr ibn Shubar, 37.Al-Hasan ibn Sufyan, 38.Abu `Awana al-Suyuti. The names of the last four people have been mentioned in al-`Urf al-Wardi. They have mentioned traditions on al-Mahdi (A.S.)without referring to any source. 20
The Names of Scholars Who Compiled Works on al-Mahdi (A.S.) 1. Abu Bakr ibn Abi Khaythama and Zuhaiyr ibn Harb concerning whom ibn Khaldun in his Introduction to History says: "According to al-Suhaiyli's tradition, Abu Bakr ibn Abi Khaythama has made a great attempt to collect hadiths on al-Mahdi (A.S.)." 21
2. Al-Hafiz Abu Na`im whose name has been mentioned by al-Suyuti in al-Jami`a al-Saghir, and al-`Urf al-Wardi. 22
3. Al-Suyuti who has reported in his al-`Urf al-Wardi fi Akhbar al-Mahdi traditions on al-Mahdi (A.S.)which had been collected and summarized by Abu Na`aim. Al-Suyuti has included many other traditions as well.
4. Al-Hafiz `Imad al-Din ibn Kuthayr, the author of al-Fitan wa al-Malahim.
5. The jurist ibn Jahd of Mecca who has titled his work as al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar (A.S.).
6. Ali al-Muttaqi of India, the author of Kanz al-`Ummal.
7. Mulla Ali al-Qari who has titled his work as al-Mashrab al-`Adadi fi Mazdhab al-Mahdi.
8. Mar`aa ibn Yusuf al-Hanbali (d. 1033) who has titled his work as Fawa`id al-Fikar fi Zuhur al-Mahdi al-Muntazar (A.S.).
9. Al-Qadi Muhammad ibn Ali Shawkani whose work is titled as al-Tawdih fi Tawatur ma Ja`a fi al-Mahdi al-Muntazar wa Dajjal wa al-Masih.
10. Amir Muhammad ibn Isma`ail al-San`ani (d. 1182), the author of Subul al-Salam.
The Names of Those Who Elaborated on the Successive Transmission of Hadiths on al-Mahdi (A.S.)
1. Al-Hafiz Abu al-Hasan Muhammad ibn al-Husayn al-Abadi al-Sajdhi, the author of Manaqib al-Shafi`i. 23
2. Muhammad Barazanji (d. 1103 A.H.) in his al-Isha`a li Ashrat al-Sa`a. 24
3. Sheikh Muhammad of Isfarayin (D. 1188 A.H.) in his Lawami` al-Anwar al-Bahiyyah. 25
4. Al-Qadi Muhammad ibn Ali al-Shawkani (d. 1250 A.H.) in his al-Tawdih fi Tawatur ma Ja`a fi al-Mahdi al-Muntazar wa Dajjal wa al-Masih. 26
5. Sheikh Siddiqi al-Qanuji (D. 1307 A.H.) in his al-Idha`a lima Kan wa ma Yakun Bain Yaday al-Sa`a.27
A Reference to the Two Sunni Sahihs concerning al-Mahdi (A.S.)
1. Concerning Jesus' descent, al-Bukhari quotes from Abu Hurayrah the following: "The holy Prophet (p.b.u.h.) said: "How would you be when son of Mary (p.b.u.h.) comes down to you although your Imam is from your own?'." 28
2. In his al-Sahih, chapter on al-Iman (faith), Muslim quotes the same hadith as al-Bukhari from Abu Hurayrah: "How would you be when son of Mary comes down to you and your Imam is of your own!" 29
3. In his al-Sahih, Muslim quotes from Jabir the following hadith from the holy Prophet (p.b.u.h.): "A party of my community will rightly engage in triumphant battles until the Day of Resurrection." He also said: "Jesus son of Mary (p.b.u.h.) will come down, however, their commander will say: "Come to us for us to follow you in prayers." Jesus will say: "No, a group of you is the commander of the other when God has honoured that community."30
In al-Manar, ibn Qayyim says: "The chain of transmitters of this hadith is very good, and it can be understood from that what is meant by 'commander' in this hadith in Muslim's Sahih is 'al-Mahdi'"(A.S.).31
In his al-Idha`a, Sheikh Hasan Siddiq has cited many hadiths on the appearance of al-Mahdi (A.S.)the last of which is Jabir's. Following his comment on this hadith, he adds that no one can be meant by "commander" in this hadith other than al-Mahdi (A.S.)just as it has been very clearly interpreted in the other hadiths. 32
A Reference to a few Hadiths on al-Mahdi (A.S.)in Books other than the Two Sunni Sahihs
1. Abu Sa`id al-Khidri says: The Holy Prophet said: "I (would like to) give you the good tidings of al-Mahdi (A.S.)who will appear at the time of earthquakes and conflicts between people. He will fill the earth with justice and equity as it has been filled with injustice and oppression. Residents in both the heavens and the earth will be pleased with him, for he will distribute wealth equally and justly." 33
2. Abu Hurayrah quotes from the holy Prophet (p.b.u.h.) the following: "Al-Mahdi (A.S.)is from among my community. In his time people will experience a life more comfortable and peaceful than they had ever seen before. Both the earth and the heavens will provide their bounties for the public. He will meet the people's needs." Al-Haythami says that this hadith has been quoted by al-Tabarani in al-Awsat, and that the chain of all of its transmitters is reliable. 34
3. In his al-Sunan, Abu Dawud has devoted a chapter to the traditions on al-Mahdi (A.S.), at the beginning of which he says: "The opening of the chapter of al-Mahdi (A.S.)" and at the end he says: "The end of the chapter of al-Mahdi (A.S.)". The chapter is followed by a section containing thirteen hadiths the first of which is reported by Jabir ibn Samura.
Jabir ibn Samura says that he heard the holy Prophet (p.b.u.h.) saying: "This religion will continue until twelve vicegerents rule over you…" 35 In the final section of al-`Urf al-Wardi fi Akhbar al-Mahi, al-Suyuti says: "In this, there is a hint to what our scholars have said namely, al-Mahdi (A.S.)is from among those Twelve." 36
4. In his al-Sunan, Abu Dawud reports from `Asim ibn Abi al-Nujud from Abi Zar`a from `Abd Allah ibn Mas`ud that the holy Prophet (p.b.u.h.) said: "If there remains but one day left of the world, God will extend that day until a man from myself and of my Ahl al-Bayt (p.b.u.t.)whose name is the same as mine rises and fills the earth with justice."37
5. In his al-Sunan, Abu Dawud says: Sahl ibn Tammam ibn Badi` reports narrations from `Imran al-Qattan from Abu Na`tara from Abu Sa`id al-Khidri the following: The holy Prophet (p.b.u.h.) says: "Al-Mahdi (A.S.)is from myself. He has a high forehead, and an aquiline nose. He will fill the earth with justice."38 In his al-Manar al-Munif, ibn al-Qayyim says: "It has been quoted through a good chain of transmitters by Abu Dawud, 39 and it has been also quoted by him in Masabih al-Sunna in the chapter called â€کal-Hisan’."
6. In his al-Sunan, Abu Dawud says: Ahmad ibn Ibrahim reports from `Abd Allah ibn Ja`far al-Raqqi from Abu al-Malih al-Hasan ibn `Amr ibn Ziyad from Sa`id ibn al-Musayyib from Umm Salama who said that she has heard the holy Prophet (p.b.u.h.) saying: آ«أ‡أ،أ£أ¥أڈأ­ أ£أ¤ أڑأٹأ‘أٹأ­ أ¦ أ£أ¤ أ¦أ،أڈ أ‌أ‡أکأ£أ‰آ» "Al-Mahdi (A.S.)is from my progeny and of Fatima's (p.b.u.h.) offspring." Sa`id ibn al-Musayyib says: "We were with Umm Salama; when we remembered al-Mahdi (A.S.), Umm Salama said that she had heard the holy Prophet (p.b.u.h.) saying: 'Al-Mahdi (A.S.)is from Fatima's (p.b.u.t.) offspring'." 40 This tradition has also been quoted by al-Suyuti in his al-Jami` al-Saghir and he has acknowledged its truth just as it has been reported in Masabih al-Sunna, in the chapter â€کal-Hisan’.41
The Names of Some Scholars Who Resorted to the Traditions on al-Mahdi (A.S.)in their Arguments and Considered the Belief in Him as Obligatory
1. Al-Hafiz Abu Ja`far al-`Aqili(d. 332 A.H.)42
2. Imam ibn Habban Basti (d. 354 A.H.)43
3. Al-Hafiz ibn Hajar in Fath al-Bari.44
4. Imam al-Bayhaqi (d. 458 A.H.).45
The Names of Those Who Denied or Doubted the Traditions on al-Mahdi (A.S.), with a Short Criticism From among our predecessors, I could just find names of two people who have suspected or denied the traditions on al-Mahdi (A.S.):
The first is Abu Muhammad ibn al-Walid of Baghdad who is mentioned by ibn Taymiyyah in his Minhaj al-Sunna. Abu Muhammad has relied on the tradition: "There is no Mahdi (A.S.)except for Jesus son of Mary (p.b.u.h.) ", in response to which ibn Taymiyyah says that it is an unreliable tradition because of its weakness.46 The second is `Abd al-Rahman ibn Khaldun al-Maghribi, the well known historian who is known among the public for weakening the traditions on al-Mahdi (A.S.). When I referred to his Introduction to History, I knew that he had not definitively denied those traditions rather he had only hesitated over them.
As regards ibn Khaldun's notes, I have the following remarks:
1. Any doubt related to al-Mahdi (A.S.)would be a mistake if an inexpert person raises an objection. Ibn Khaldun, however, has given an opinion on an issue of which he has no knowledge. 2. In his Introduction, at the beginning of the chapter "Concerning the affair al-Fatimi, what people think about him, and the Clarification of the issue", Ibn Khaldun says: "Behold, it is what the Muslims have known over the years that a man from the Ahl al-Bayt (p.b.u.t.) will inevitably appear at the end of time to strengthen religion and spread justice. He will be followed by Muslims, and he will rule over Islamic countries, His name is al-Mahdi' (A.S.)." 47
Ibn Khaldun is to be questioned as to whether or not his testimony, that belief in the appearance of al-Mahdi (A.S.)over the years was (widely) held by the whole Muslim community, includes him. Was not ibn Khaldun's opinion a deviation from the right path after he knew that it ran contrary to a well known belief?
3. Before he quotes those traditions, ibn Khaldun writes: "We now come to introduce the traditions in this connection". Then he says: "These are all of what our scholars of hadith have put forward on al-Mahdi (A.S.)and his rising at the end of time".48 In another place he says: "We have, as far as we could, collected all of what our men of hadith have written on al-Mahdi (A.S.)"49. He has, according to my idea, failed to see several issues which would become clear if we refer to what has been declared by al-Suyuti in his al-`Urf al-Wardi.
4. Ibn Khaldun writes: "A group of our scholars of hadith have reported traditions on al-Mahdi (A.S.)from the Companions to whom the traditions are traced ", then he says: "A few objections can be raised against the chain of some transmitters of those traditions which we will set forth. It is common among the people of hadith that disparaging takes precedence over praise and authentication; as a result we doubt the very traditions of those transmitters whom we find weak. You may say that the case could be true of the transmitters of the two Sunni Sahihs. We can answer that these traditions have been endorsed by 'the consensus of the [Muslim] community', while this is not the case with other traditions, whose transmitters are open to objection." Thus Ibn Khaldun has quoted some traditions and has disparaged and criticized their transmitters who, at the same time, are among the transmitters of the two Sunni Sahihs. Stranger still is that he himself says that this disparagement is not to be true of the transmitters of the Sunni Sahihs!!
5. After he has quoted traditions on al-Mahdi (A.S.), ibn Khaldun himself confesses the truth of some of them, and writes : "These are traditions reported by our scholars of hadith on al-Mahdi's (A.S.)appearance at the end of time. Except for a few according to my opinion, the rest are open to objection.
We may say that those "few" which are beyond criticism and disparagement even according to ibn Khaldun, will suffice for our argument. They are strong enough to strengthen and endorse the others that have warranted ibn Khaldun's objection. From ibn Khaldun's words one can discover a point which shows his hesitation in the truth of his claim. This point reveals his uncertainty and that he has talked about that of which he did not have enough knowledge."
This has been a brief report of `Abd al-Muhsin al-`Abbad's lecture.
Now, after a short survey of the traditions on the concept of Imam Mahdi (A.S.)according to experts on Sunni hadith, we will briefly study the Shiâ€کi transmitters of hadith.
Fortunately, the books of hadith of the Imamis are replete with traditions on al-Mahdi (A.S.). One can venture to say that these traditions are too numerous, too expansive, too great, too strong, and, in viewing the kingdom and expansion of justice, too attractive for any other tradition to equal them. Here, we would like to offer some traditions on the appearance of al-Mahdi (A.S.)from the holy Prophet and Imams (p.b.u.t.). 50
1. "He who dies not knowing the Imam of his age, he truly dies a death of ignorance." 51
2. "The best act of worship, after knowledge, is awaiting the deliverance"52
These two traditions express the significance of knowing the Imam of the Time (p.b.u.h.) .
3. The Holy Prophet (p.b.u.h.) said:
"Al-Qa`im (al-Mahdi) is of my offspring, his name is the same as mine, his nickname is the same as mine, his traits are the same as mine, and his Sunna is the same as mine. He will set people right on my religion and law and will invite them to the Book of God. He who follows him has truly followed me, he who disobeys him has truly disobeyed me, he who denies him during his absence has truly denied me, he who impugns him has truly impugned me, and he who acknowledges him has truly acknowledged me" … 53
4. In his valuable al-Irshad p. 328, Sheikh Mufid quotes from the holy Prophet (p.b.u.h.) the following: "Days and nights will not be brought to an end until a man of my Ahl al-Bayt(p.b.u.t.), who is my namesake, is sent by God in order to fill the earth with justice after it has been filled with injustice."
5. Jabir ibn `Abd Allah al-Ansari has reported the story of Jandal ibn Junada ibn Jubayr's conversion to Islam in the presence of the holy Prophet (p.b.u.h.) as follows:
Jandal said that he had seen prophet Moses, son of `Imran (p.b.u.h.) , in a dream. He went on: "Moses told me to go to the holy Prophet Muhammad (p.b.u.h.) and to profess Islam before him. I went to him and after I professed Islam, I asked the holy Prophet of his "Awliya" (his true vicegerents). The Holy Prophet (p.b.u.h.) introduced the twelve "Awsiya" (vicegerents) to me one by one. When he got to the Tenth Imam (p.b.u.h.) , he said: 'After him will be his son, al-Hasan who is known as al-`Askari (p.b.u.h.), and after him will be his son, M-u-h-m-m-a-d who is called al-Mahdi (al-Qa`im and al-Hujjah) (A.S.). He will disappear and then he will reappear. When he comes, he will fill the earth with justice as it has been filled with injustice." 54
6. With regard to al-Mahdi(A.S.), Imam al-Sadiq (p.b.u.h.) says: "The righteous descendant of my offspring is called al-Mahdi (A.S.), and his nickname is Abu al-Qasim. He will reappear at the end of time. His mother's name is Sayqal."
7. In a tradition from Imam al-Baqir (p.b.u.h.),it is narrated that: "The absolute victory of Islam over other religions will become real when al-Mahdi (A.S.)from the family of Muhammad reappears. No one at that time will be left unless he acknowledges the prophetic mission of Muhammad (p.b.u.h.)." 55
8. Jabir ibn Yazid al-Ju`fi says that he had heard Jabir ibn `Abd Allah al-Ansari saying: "When the verse:
'O` you who have faith, obey Allah and obey the Apostle and those vested with authority among you' 56, was revealed, I said to the holy Prophet (p.b.u.h.) that we had known Allah and the Prophet to obey them. Who are 'those vested with authority' whose obedience is on the same level as obedience to Allah and His Prophet? The holy Prophet (p.b.u.h.) said: 'They are my vicegerents and my successors, the first of whom is Ali ibn Abi Talib, then al-Hasan, then al-Husayn, then Ali ibn al-Husayn, then Muhammad ibn Ali.' When the holy Prophet got to him, he said: 'O` Jabir! Mention me to him when you meet him.' He then went on saying: 'Then al-Sadiq, Ja`far ibn Muhammad, and Musa ibn Ja`far, and Ali ibn Musa, and Muhammad ibn Ali, and Ali ibn Muhammad, and al-Hasan ibn Ali. (p.b.u.t.)' He then said: "The last of all is al-Mahdi (A.S.)who is my namesake and has my nickname. He is Allah's Hujjah (Authority) on the earth and Baqiyyat Allah (God’s Remainder) among His people. He is M-u-h-a-m-m-a-d ibn al-Hasan ibn Ali through whose hands God will conquer the east and west. He is the one who will disappear from among his friends so that no one will remain faithful to his position of Imamate but those whose hearts have been tested by God for faith.' Jabir said that he had asked the holy Prophet (p.b.u.h.) about whether people would enjoy any blessings from him during his absence. The holy Prophet (p.b.u.h.) answered: 'Why not? I swear to God, Who has rightly sent me as a prophet, people will get light from him and will enjoy his wilayat (guardianship) in as much as they enjoy the sun when it is beyond the clouds.' He then said: 'O` Jabir! This is God's hidden secret and His treasure of knowledge. Keep it secret and let no one know it except for those who are worthy." 57
9. In his al-Manaqib, al-Balkhi reports from Abi al-Tufayl and Ali(p.b.u.h.) who said that he had once heard the holy Prophet (p.b.u.h.) say: "O` Ali! You are my successor. He who fights against you truly fights against me, and he who makes peace with you truly makes peace with me. You are an Imam and the father of Imams who are eleven. God has purified them from any vice and impurity and protected them from any mistake. The last of them is al-Mahdi (A.S.)who will fill the earth with justice. Woe to their enemies." He then pointed at Ali (p.b.u.h.) and told him: "O` Ali! He who loves you and your offspring for the sake of Allah will be with you on the Day of Resurrection…"
10. Imam Husayn (p.b.u.h.) said: "The twelve Imams are from among ourselves; the first of whom is Ali ibn Abi Talib and the last of whom is my ninth descendant who will rise (by the Name of Allah). Through the blessing of his existence, Allah will revivify and reclaim the dead earth, and will make the only true religion conquer other religions in spite of the detesting of the polytheists. Al-Mahdi (A.S.)will disappear from the sight of people for a [long] time, during which one group will apostatize but another will remain faithful [to him], and they will be bothered and annoyed. They may, for example, be asked: 'If you were right, then when will your Imam rise?' Behold, he who suffers annoyance and denial by his enemies will be the same as those who drew their swords and fought under the holy Prophet's (p.b.u.h.) command."58
11. In another tradition Imam al-Sadiq (p.b.u.h.) says:"He who acknowledges all the Imams except for al-Mahdi (A.S.)would be the same as one who acknowledges all the prophets except Muhammad (p.b.u.h.)." Imam al-Sadiq was asked: "O` son of the holy Prophet! Whose son is your offspring, Mahdi(A.S.)?" He said: "He is the fifth descendant of the seventh Imam; he himself will be out of sight, and you are not allowed to mention his name."59
12. `Abd al-Azim al-Hasani reported that he once went to Imam al-Jawad (p.b.u.h.) to ask about al-Qa`im al-Mahdi(A.S.). The Imam answered: "O` Abu al-Qasim, Al-Mahdi, al-Qa`im is from among ourselves. He is the one [the coming of] whom people must await. When he reappears, people must obey him; he is my third descendant. I swear to God Who sent Muhammad (p.b.u.h.) as a Prophet and appointed us Imams, if there remains a single day left in the world Allah will extend that day until al-Qa`im rises." Imam al-Jawad(p.b.u.h.) then said: "At that time the best act for our Shiites to do is to await the deliverance." 60
13. `Abd Allah ibn al-Fadl al-Hashimi reported that Imam al-Sadiq (p.b.u.h.) said: "The Owner of the Command (Mahdi) will inevitably be out of sight for a so long a time that those who go astray would doubt him." I asked: Why? He said: "We are not allowed to reveal its reason."I asked: What is its wisdom? He said : "The wisdom of his absence is the same wisdom related to his absence in the past; the difference is that its wisdom will not be known until after his appearance. This is similar to the wisdom of the story of al-Khidr who made a hole in the boat, slew a boy, and erected a wall, but Moses could not understand the wisdom of those actions until they parted. O` son of al-Fadl, the question of the absence is one of the secrets and unseen issues of Allah. As we believe that Allah is Wise, we have to acknowledge that all that He does is done according to His Wisdom, though we do not know the details." 61
The Character and Conduct of Imam al-Mahdi (A.S.) Imam al-Sadiq (p.b.u.h.) says: "When al-Mahdi (A.S.)rises, he will act according to the holy Prophet's (p.b.u.h.) behaviour; and he will, however, explain and interpret his traditions."62
Although in some traditions, al-Mahdi's (A.S.)appearance has been construed as an armed uprising with violence and bloodshed, it must be known that like his ancestor [the holy Prophet (p.b.u.h.)] he will choose fighting as the last possible alternative. He will first perform his duty through reason, proofs, and illumination and without any resort to violence. However, there will be cases where some people will emerge who will not let the people get to know him and who will prevent them from going to him by force. Here the Imam (A.S.)would resort to force as a second alternative. Imam al-Baqir (p.b.u.h.)says: "In this respect, al-Mahdi (A.S.)would be similar to his ancestor, Muhammad; al-Mahdi (A.S.)will rise with the sword and kill the enemies of Allah, those of His Prophet, tyrants, and rebels against God. He will win with the aid of divine fear. None of his standard bearers will return in failure.
We can, therefore, say that Imam Mahdi's general conduct and normative rule would be much the same as his ancestor, Muhammad (p.b.u.h.) and the other Imams (p.b.u.t.). If from time to time any difference of his conduct from that of the holy Prophet (p.b.u.h.) or other Imams (p.b.u.t.) could be seen during his life, it should be ascribed to the different circumstances of the environment in which he will live. As implied by many traditions, the promised Mahdi (A.S.)is the one who will revive the doctrines of the Qur’an. The first revolutionary measure of Imam Mahdi's (A.S.)uprising is only to revive the Qur’an and to put Islamic doctrines into practice. For we know that when al-Mahdi (A.S.)reappears the Qur’an and Islam will only have remained in their names, and the dust of obsolescence will have covered the illustrious visage of Islam. Imam Ali (p.b.u.h.) says: "At that time [the Mahdi's appearance], he will spread justice and demonstrate the way of the holy Prophet with respect to justice. He will revive the Book and the true Sunnah after they had been dead.
`Abd Allah ibn `Ata says: I asked Imam al-Sadiq about al-Mahdi's (p.b.u.t.) method and way of conduct. He said: "Al-Mahdi (A.S.)will carry out what the holy Prophet (p.b.u.h.) used to carry out. He will destroy all existing heresies just as the holy Prophet had destroyed the foundations of Ignorance then he will rebuild Islam anew." 63 This means that he will wipe out the dust of obsolescence from the visage of Islam and will revive Islamic doctrines in such a way as if he was calling people to some new religion."
One of the normative rules of the promised Mahdi (A.S.)is that after he reappears and lets all people throughout the earth know his message of renewal, all long-suffering people and the deprived masses of all societies will not only show no resistance or opposition against such a divine message, but they will also truly find their ideals in it. This is why they will instantly respond to his call with all their hearts, and ardently long for his visit. Hence the preparations for his uprising will easily and quickly be made ready. It is understood from the traditions that these preparations will be made within a single night.
In conclusion, all Muslim scholars agree on Imam Mahdi's (A.S.)existence and reappearance after a long period of absence, and that the objection raised against the concept of al-Mahdi (A.S.)can be attributed to a misunderstanding of the reported traditions.
1- Borrowed from the article "Munji `Alam Islam" by Muhammad Rida Fu`adiyan, with additions and summarization.
2- "Al-Mahdi al-Maw`ud wa Daf` al-Shubuhat `Anh", p. 6, by Sayyid `Abd al-Rida Shahristani.
3- Like his Excellency Salman who used to cry due to his separation from al-Mahdi (PBUH), Dala`il al-`Imama, p. 449.
4- Siyar A`lam-e al-Nubala`, al-Dhahabi, vol. 11, p. 537.
5- Mizan al-I`tedal, al-Dhahabi, vol. 2, p. 379.
6- Al-Tarikh al-Kabir, al-Bukhari, vol. 6, p. 44.
7- Al-A`lam,al-Zarkali , vol. 3, p. 258.
8- Al-Manar al-Munif fi al-Sahih wa al-Da`if, 1st edition, pp. 148-151.
9- ibn Abi al-Hadid's Sharh Nahj al-Balagha, vol. 1, p. 281.
10- Sharh al-Maqasid, Sa`ad al-Din of Taftazan, printed in Turkey, p. 302.
11- Al-Futuhat Makkiyyah, Muhyi al-Din ibn `Arabi, vol. 6, 1st edition, Beirut, p.51.
12- vol. 1, 1st edition, Beirut, pp. 23 and 26.
13- Al-Tamaddun al-Islami magazine, year 22, the article "al-Qurra` wa al-Balad, p.1.
14- pp. 144 and 145.
15- Printed in Egypt, P 115.
16- Printed in Baghdad, p. 118.
17- Al-Tamaddun al-Islami magazine, Muharram 1370 A.H., No. 35-36, the article "Nazrat fi Ahadith al-Mahdi, p. 2.
18- Al-Jami`at al-Islamiyyah magazine, Year 1, No. 3, 1388 A.H., Pp. 126-164.
19- `Aqidat Ahl al-Sunna wa al-Athar fi al-Mahdi al-Muntazar, `Abd al-Muhsin al-`Abbad, p. 2.
20- Ibid., p. 5.
21- Ibid., pp. 506.
22- Al-Hawi lilFatawa, al-Suyuti, vol. 2, Beirut, p. 69.
23- According to al-Qurtubi, al-Tadhkira, vol. 2, p. 723.
24- Al-`Isha`a li Ashrat al-Sa`a, Muhammad Barzanji, printed in Egypt, pp. 87, 112, and 189.
25- Lawami` al-Anwar al-Bahiyyah, Sheikh Muhammad of Isfarayin, vol. 2, printed in Egypt, p. 80.
26- According to Nazm al-Mutanathar mina al-Hadith al-Mutawatir, p. 146.
27- Al-Idha`a lima Kan wa ma Yakun bayn Yaday al-Sa`a, p. 114.
28- Sahih al-Bukhari with Fath al-Bari, vol. 6, p. 491.
29- Muslim's Sahih, vol. 1, p. 136, No. 155.
30- Ibid., p. 137, No. 156.
31- Al-Manar al-Munif, p. 147, H. 329.
32- Al-Idha`a, Sheikh Hasan Sadiq, p. 144.
33- Ahmed's al-Musnad, Vol.3, p. 37.
34- Al-Hawi lil Fatawa, al-Suyuti, vol. 2, p. 126.
35-Abu Dawud's al-Sunan, vol. 4, H. 4279.
36- Al-Hawi lil Fatawa, al-Suyuti, vol. 2, p. 165.
37- Abu Dawud's al-Sunan, vol. 4, HH. 4282-4283.
38- Ibid., vol. 4, H. 2485.
39- Al-Manar al-Munif, p. 144, H. 320.
40- Abu Dawud's al-Sunan, vol. 4, H. 2284.
41- Masabih al-Sunna, vol. 1, printed in Egypt, p. 193.
42- Al-Du`afa` al-Kabir, p. 300.
43- Al-Ihsan, fi Taqrib Sahih ibn Habban, vol. 8, p. 294.
44- Fath al-Bari bi Sharh al-Bukhari, ibn Hajar al-`Asqalani, vol. 13, Beirut, p. 21, under H. 7069.
45- According to Tahdhib al-Kamal, vol. 6, p. 597.
46- Minhaj al-Sunnat al-Nabawiyyah, vol. 4, p. 211.
47- ibn Khaldun's Introduction, 3rd edition, Beirut, p. 388.
48- Ibid.
49- Ibid., p. 401.
50- Mahdi Akharin Safir Inqilab, Muhsin Kabir, p. 117.
51- With a little variation from al-Kafi vol. 1, p. 377, H. 3 / Ghaybat al-Nuâ€کmani, Chapter 7, p. 129, H.6.
52- Bihar al-Anwar, vol. 75 p. 326.
53- Ibid.
54- Muntakhab al-Atharayn, p. 237.
55- Majma` al-Bayan, vol. 5, Beirut, p. 38, under al-Tawba 33.
56- Nisa` 59.
57- Muntakhab al-Athar, chapter 1, section 8, p. 144, H. 4.
58- Kamal al-Din, Sheikh al-Saduq, section 30, p. 317, H. 3.
59- Bihar al-Anwar, vol. 51, p. 143.
60- Muntakhab al-Athar, p. 273 ; Sheikh al-Saduq's Kamal al-Din, p. 379, H. 1.
61- Bihar al-Anwar, vol. 52, p. 51.
62- Ghaybat al-Nuâ€کmani, 1st edition / Anwar al-Mahdi, p. 236, H. 13.
63- Ibid., p. 238, H. 17.