Abstract:

The doctrine of Mahdiism, a religious tenet and teaching, is the core of the Shi`i culture and enjoys the potentiality to speculate about the solutions for social and individual problems in both the ages of occultation and appearance, so that on the base of this doctrine, there can be certain strategic solutions in anthropological and sociological domains. Interpretation of the religion by this doctrine is a standpoint which presents a deep comment on other features and precepts of the religion. It is, indeed, a feature of the religion by means of which other divisions are approached and interpreted. The present article attempts to reflect the function of Mahdiism in two fields of anthropology and sociology in the ages of occultation and appearance.

Introduction:

Among the religious features, including confessional doctrine, moral principles, and religious rites (commandments), one can present a structural division by virtue of their priority and importance. Each and every teaching enjoys a relative degree of priority and importance and plays an important role in the field of man’s piety and perfection; thus we cannot claim that all religious teachings enjoy the same significance in understanding of religion and leading to piety. In proof of some priority in religious teachings, we can observe that a hierarchy of obligatory and fixed notions is used in religious teachings, and a specific range of reward and punishment is con-sidered in penal and civil laws. This discrepancy, in fact, reminds the worthiness of the believers’ deeds.

In view of the priority among the religious doctrine, when some teaching is ig¬nored and the other is magnified, it hasn’t done justice to religious doctrines in either case, whereas the dignity of religious teachings should be kept in terms of revealed recommendations, and the extremes should be avoided. To illustrate it, when the believers fail to observe the basic tenets of the religion as much as the religion itself has emphasized and neglect them instead, it much resembles a man who misuses his valuable garment, or a student who concentrates on trivial questions with low marks instead of the questions with high marks.

Undoubtedly in the doctrinal system of all religions, there exists a kind of ranking among their teachings. And there it seems that from the viewpoint of structure and foundation, some religious components are relatively more important than the others. For instance, in all Abrahamic and non-Abrahamic religions, the questions of God existence, life after death, immortality, prophethood, prosperity, hope, con¬tent of life, salvation, felicity, world reformation, Soteriology, etc. have all been carefully taken into consideration so that they have been bound to give reasonable answers to their disciples essential questions.

This article first fall embarks on the very question that why the issue of Mahdiism, which enjoys a significant standing in religious sources and Islamic civilization, has been neglected in the fields of anthropology and sociology? It is, indeed, an indispensable teaching that has a determined role in the headway of the community, the philosophy of the history, and the believers’ duty to attain the ideal society with elevated civilians, either in the ages of occultation or appearance. The second at¬tempted has been focused on the interdiction of Mahdavi culture in the foundation of Muslims lives and in their theorization; while Mahdiism is of shared discourses among the Islamic sects and had the greatest contribution to the history of civilization and Islamic culture? The study of false pretenders of Mahdiism throughout the Islamic history signifies the eminence of Mahdiism among the disciples of various sects of Religion. Still, Mahdiism is not fully applied in the theorization in various humanity and social domains, and its real potentiality has been neglected.

Definition of the term “Doctrine”:
According to the researches done in The Encyclopedia of Religion and a major number of dictionaries, there are two meanings for the term “Doctrine”; “the affirma¬tion of a truth” and “Percept” that is synonymous to terms like “tenet”, “teaching”, and “dogma”. Given the first meaning, the term “Doctrine” has a philosophical concept, but in the second sense its practical aspect is more obvious.

From the standpoint of terminology, the term “Doctrine” has got independent meanings and applications in different sciences. In politics, for instance, it connotes “a model, design, or political principle”, which is raised by a politician; for instance, “the Doctrine of the equality of man”, or “Truman Doctrine” and “Brezhnev Doctrine” represent “a specific political position or policy”.

In natural sciences and humanities, the same term introduces a principle that forms the basis for a scientific theory that has not yet been proved to be true. An ex¬ample of this sense is the “doctrine of evolution”, in which the term “doctrine” does not mean some “teaching” but a “theory”.

In religions, the term “doctrine” is meant the religious and theological principles that are fundamental, self-evident, and unquestioned with basic roots in theological contexts, firmly believed by their disciples, such as “the doctrine of Buddha”, “the doctrine of Maya”, and “the doctrine of Mahdiism”.

In Christian rituals, the term “Doctrine or Dogma” is referred to as a set of teachings that brings about salvation for its disciples.In Catholic Encyclopedia of Religion, the term “Doctrine” stands for a se ries of teachings designed for the Catechesis or Kerygma.
In Jewish rituals, it stands for the teachings, utilized mostly for the teachings of the Testament.

In Islam, it is meant to be the “verbal and ideological teachings” that are both fundamental and leading. When the term “Doctrine” is occasionally juxtaposed with religious teachings such as “Mahdiism” it would suggest an area of various notions, such as “philosophy”, “the school of thought”, and “ism” as in the “Doctrine of Mahdi¬ism”, which signifies “the philosophy of Mahdiism” and “the School of Mahdiism”.

Terminology of the Mahdiism Doctrine:

Some religious or philosophical concepts are pivotal, and are interpreted in a particular way as Doctrine. For instance, “Dukkha” (”Suffering” or “sorrow”) in Buddhism is so important that is called “the Doctrine of Dukkha or the Doctrine of Buddha”; or “Maya” (”imaginary world”) is a fundamental concept in Hindu philosophy, which construes as “the Doctrine of Maya”.

Mahdiism is one of the tenets, which is of high significance in Islam. It is in conformity with “Soteriology”, “Salvation”, and “Millenarianism”, presented in other religions. The notion of salvation and Mahdavi global government are the matter of concordance among the whole Islamic sects, and their authentic books of traditions, such as Sihah al-Sittah (”Six Correct Books”), refer to them under four titles:

1. Al-Mahdi’s Book; 2. Al-Fitan Chapter (”The Calamities”); 3. Al-Malahem Chapter (”The Disturbances”); 4. Ashrat al-Sa`ah (”The signs of the End Times”). Although there may exist some slight differences among the Islamic sects on the conditions of Mahdiism, yet none of them feel doubt about its principals and certainty.
Moreover, the frequency of subjects on the issue of Mahdiism in the theological contexts of both the Shi`a and the Sunni branches of Islam signifies that it is one of the joint issues in the Islamic tenets, having been verified by the whole Islamic sects. Although the issue of Imamate and Caliphate is the most vulnerable matter of difference in the history of the Shi`a and Sunni, arising from their difference on the first Imam or Caliph, the Reappearance of Imam Mahdi (May God hasten his appearance) or the “Doctrine of Mahdiism” puts an end to all their differences and brings about the unity and unanimity of all Muslims. Thus, as stated in the holy Quran, Imam Mahdi (May God hasten his appearance) manifests the return of whole matters to God7 as well as the transformation of whole nations in one nation.8

The “Doctrine of Mahdiism” signifies a series of teachings, based on Mahdiism, which can be used to present applied ways and theoretical approaches in different fields both before and after the age of appearance. In Muslims’ mind, the “Doctrine of Mahdiism” is an organizing feature, which has presence in theorization and men¬tal role models.

Throughout the history, the Shi`as have always utilized the “Doctrine of Mahdiism” for theorizing the government, the rulers” criteria, and the way to manage the society in the age of occultation. The Islamic scholars and jurisconsults, on the other side, studied the “Doctrine of Mahdiism” as an Islamic tenet and paradigm. To study the subjects, including government, guardianship, Caliphate, and the rulers” criteria in the age of occultation, they have always invoked the traditions on Imamate, Mahdiism, and Imam Mahdi”s qualities. Unfortunately, the “Doctrine of Mahdiism” has only been applied in this field while its impact on other fields, such as the philosophy of history, the philosophy of politics, social sciences, social management, economics, organizational behavior, social affairs and relations, enforcement of law, anthropology, and psychology has been neglected.

In Islamic view, Imam Mahdi’s appearance settles all these fields; however, the “Doctrine of Mahdiism” has been already employed in political and governmental aspects.
Like a cardiac patient who shall always care about his diet, rest, exercise, journey, etc., one shall consider the “Doctrine of Mahdiism” in all aspect of his life. Mahdiism is as the heart of the Islamic thought; thus, it shall always be in the center of all aspects of man”s life.

After the Imamate of Imam Mahdi (May God hasten his appearance), the issue of Mahdiism in religious thought gains higher significance, compared with the other Islamic beliefs, and the whole official and non-official interpretations, presented by religions and creeds, give way to the Divine interpretation.
This is one of the impacts of Mahdiism, which puts an end to the whole religious diversities, and thereafter, Mahdiism is the only lens, through which the whole Islamic tenets, including :Monotheism, Prophethood, Resurrection, etc., are viewed.

It is noteworthy to mention that one of the features of Mahdiism makes it even superior to the Prophethood; that is: completing and integrating the whole prophets’ mission throughout man’s history, making unity among the entire teachings of the prior religions, presenting a pure interpretation on the religious beliefs, and verifying the absolute certainty of this religious ideal.

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After the year 329 A.H, when the major occultation commenced, the special deputation of Imam e Zamana (a.s.) terminated. If anybody claims during the major occultation to be a mediator and a deputy, then, according to the declaration of Imam e Zamana (a.s.) himself, that claimer is a liar In the Holy Imams’ traditions, the purpose of the Imam’s going into occultation is compared to the sun being behind the clouds yet being a source of vitality and life for living creatures Likewise, while the Imam is behind the curtain of occultation, he is still a source of the existence and remaining of the world.

During the major occultation, many people have had meetings with His Eminence (Imam Mahdi), and have managed to meet him, but none of them have claimed to be able to see him or to represent him, because only the four special deputies (Nawwab al-khas) of the Imam had the honour of meeting with His Eminence whenever they wished. Some of the names of these fortunate persons who have had the honour of meeting the Imam are mentioned in the authentic books. Among these personalities are - `Allamah Hilli - a famous scholar and a rhetorician of the Islamic world; Muqaddas Ardibili - the most pious person and most knowledgeable jurist of his time; Sayyid ibn Tawus - a pious and a virtuous narrator; Sayyid Bahru’l-’Ulum - a distinguished scholar; and other great and notable figures in Islam.

The honour of seeing Imam e Zamana (a.s.) was not exclusive to some special Shi’ite scholars only, but many devout and illiterate people have also had this honour. We are completely amazed when we see people who at one time used to commit sinful and indecent acts, but who after their repentance, and after having their hearts filled with love for Imam e Zamana (a.s.), also had an opportunity to meet him, and among them were also our Sunni brothers. One of the Sunni brothers was Hasan `Iraqi who lived a life of immorality when he was young. One day, he suddenly awoke from the slumber of heedlessness and asked himself, “Was I created to commit these evil deeds?” Then he left the immoral place he was in and went directly to the mosque. By chance, a preacher there was speaking about Imam al-Mahdi, peace be on him. `Iraqi `s fully disturbed soul turned into a heart flaming with enthusiastic love of the Imam. Henceforth, he invoked Allah after every prayer to give him the opportunity to see the Living Imam (Baqiyyatu’llah). Finally, his prayers were answered and for seven days and nights he learned the path of salvation in His Eminence’s presence. Thereafter, this man became known as one of the great scholars of Islam. `Abdu’l-Wahhab Sha’rani, one of the great Sunni scholars, and the original relater of this anecdote, used to call him by the title, “My great master Shaykh `Iraqi.”

During the major occultation, letters were issued by His Eminence to individuals and great scholars of Islam. In those letters new difficult problems were solved, and necessary guidance was given. Among these letters there was one issued in the year 410 A.H. praising a distinguished scholar of Islam, Muhammad ibn Muhammad ibn Nu’ man, alias Shaykh Mufid. Shaykh Mufid has enjoyed a special rank for his knowledge and devoutness, and that letter was an acknowledgement of his efforts and worthy services. The importance of this letter indicates the awareness of the Imam of the mistakes and immoral actions of some of the Shi’ites, and at the same time it gives hope in the purpose of his existence:

We are well informed of all your affairs and none of them is hidden from us. We are aware of the problems which have occupied you from the time when you found pleasure and kept committing indecent deeds which your predecessors had avoided. We are aware from that time when your predecessor broke the covenant made with them, as if they knew not about it. We will not neglect or forget you lest calamity and troubles fall on you, and enemies have the opportunity to overpower you. Therefore, remember Allah and fear Him.

The valuable writings of Imam al-Mahdi, peace be on him, during the major occultation are the most important guidance for his Shi’ites (followers). These writings can be referred to in the authentic Shi’ite books.

In Islamic traditions, a comparison is drawn between the sincere faith of the Shi’ites and the faith of a few followers of the Prophet Nuh, peace be on him, who remained faithful despite their very difficult test, and who, by boarding the ark with Prophet Nuh, peace be on him, were saved from the deluge.

Ghaibat-us-Sughra means â€کthe minor concealment.’ Its period was about 70 years. It began in 260 A.H. when Imam al-Mahdi (a.s) first went into concealment, and ended in 328 A.H.

During Ghaibut-us-Sughra, the Imam appointed some agents to represent him and the people. The Imam had four agents. After the death of the fourth agent, the Imam went into major concealment (Ghaibut-ul-Kubra). This was on the 10th Shawal 329 A.H.

The Signs Heralding the Reappearance of Imam al-Mahdi (a.s)

Prophet Muhammed (s.a.w.) has said:

“Even if the entire duration of the world’s existence has already been exhausted and only one day is left before Doomsday, Allah will expand that day to such length of time as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by name. He will fill out the earth with and justice as it will have been full of injustice and tyranny (by then)”

From this Hadith, it is clear to every Muslim that the twelfth Imam will reappear when this world is full of sins and injustice.

There are many signs mentioned by the Masumeen (a.s) on the reappearance of the 12th Imam. It is reported in Biharul Anwar that after the last pilgrimage the Prophet made, the Holy Prophet (s.a.w.) stood near the Kaaba, and called his people to listen to him. The Prophet said: “listen to me carefully so that you transmit these words of mine to those who are absent today.â€‌ The Prophet began, “My people, a time will come when kings and rulers will be tyrannical.â€‌ The Prophet also said that the payment of Zakat will be stopped.

According to the Masumeen (a.s), Muslim countries will seek aid from non Muslim countries. This is already evident in a number of Muslim countries. Another prediction that is come true is that 60 impostors will claim to be Prophets. By their attractiveness, their persuasion, and their personality, they will misguide the people. 58 false Prophets have already emerged since the days of the Prophet (s.a.w.). We have only two more to witness.

It is reported in Qayamat-e-Sughra citing “Oqdatud-Durrâ€‌ that Hazrat Amir (A.S) has said that the Mahdi will not appear until one-third of the world population will die by being killed and one-third will die as a result of epidemics.

The Last Signs Heralding the Appearance of Imam al-Mahdi (a.s)

There is a Hadith from Imam Muhammed Baqir (a.s) that for three or seven consecutive days, one will see reddish yellow fire raging in the East.

Sufiani will emerge in Palestine, where he will start a revolt in the month of Rajab. He will be an uncompassionate rebel and his rule will last for eight consecutive months. He will conquer and rule Egypt for four consecutive months. Sufiani will conquer Tunisia, Algeria, Morocco, Jordan, and Syria. Sufiani has been specifically described by Aimma A.S. as an ugly, blistered, green-eyed, cross-eyed person who will be an enemy of the friends of the Ahlul-Bait. Imam Ali (a.s) has said that Sufiani’s hatred of the devotees of the Ahlul-Bait will be such that any person named Ali, Fatema, Hassan, Hussein, Zainab, Ruquaiya will be arrested and beheaded straight away without further investigations. Sufiani will rip the Mimber of the Holy Prophet (s.a.w.). The holy house of the Prophet which contains his grave will be pulled and used as a stable. Horses will be tied in that Holy place.

Sufiani will then decide to attack Makka. His purpose would be to demolish the Holy Kaaba and kill the entire population of Makka. Sufiani’s army will set out via Baghdad but, as Allah would have it, when they get between Medina and Makka, in the desert of Baida, suddenly one night they will hear a voice from the sky which will say, “O Baida eat up the entire army of Sufiani.â€‌ It is said that the entire army numbering 100,000 persons will be swallowed up by the earth, except for two. The two who will be spared will suddenly encounter an angel. He will slap both of them turning their faces right round, looking behind instead of front. And that will be the time when Imam al-Mahdi (a.s) will already have reappeared in Makka. The Imam will establish his authority in the Holy Mosque at Makka in the Haram. The angel will then order one of them calling him Bashir. “O Bashir, go straight to Makka, into the Haram and inform the Imam that Sufiani’s army has been swallowed up by the land. The other called Nazir will be ordered to go to Sufiani and tell him that the Imam has already appeared. He should proceed straight to Makka and declare allegiance to him.

Sufiani will prepare to attack the Imam but will not have enough courage. The Imam will catch Sufiani in Jerusalem and will kill him.

Imam Ali (a.s) has said that nine definite signs will precede the emergence of Hazrat Mahdi (a.s). These nine signs are:

Dajaal will emerge.
A loud voice will be heard from the sky.
Sufiani will appear and wage a fierce war.
The army of Sufiani will be swallowed by a sudden opening of the land between Makka and Medina in the desert of Baida.
A revered wise saint will be murdered in Makka. (This saint is to be a Hashimite descent.)
A Seyyid descendant of Imam Hassan (a.s) will emerge with his army.
The army of Seyyid-e-Hassan and an image of a man will appear in the sky opposite the sun.
There will be two eclipses in the holy month of Ramadhan contrary to the normal order and calculation and the eclipse of the moon.
On three occasions a loud voice from the sky will be heard in the holy month of Ramadhan.
The Reappearance
Hazrat Isa, Hazrat Khizr, Hazrat Ilias, and Hazrat Idris (a.s) will give allegiance to the Imam when he reapers. Also Jibrael will announce 313 companions of the Imam. These 313 companions will be people of eminent piety, great knowledge and absolutely steadfast in their determination and faith towards the Imam. Another 1000 people will be in the army of the Imam. These people will fight battles and kill enemies like Dajal, who will appear from India. Dajal will have the musical tunes with him. Then the Imam will lead the prayers, Hazrat Isa (a.s) will be behind him.

1. Free From Allegience Of Every Tyrant
Amirul Momineen Alt (A.S.) said,

“Certainly’, when the Qaem from among us shall arise, he will not have the allegience of any one upon his neck. It is for this reason that his birth is secret and his person is in Ghaibat.”
(Kamaaluddin Vol.1. Pg.303)

It must be mentioned that all of our Imams had to pledge allegience to every tyrant ruler except for a short period during the rule of Umar ibne Abdul Aziz. This was because, on the face of it, it would seem that they are not against the ruler, In this way they could protect Islam. In the absence of popular support, the Imams were left alone and thus they entered into an understanding with the rulers. Thus even Imam Husain (A.S.) for a particular period did not find it necessary to revolt against the regime of Muawiya.

In this regard Hazrat Mahdi (A.S.) says:

“Verily each of my ancestors had the oath of allegience, upon their necks, of their contemporary tyrant rulers. But I will reappear at such a time that I will not have any tyrant’s allegience upon my neck.”
(Ghaibat Tusi Pg.292, Kamaaluddin VoL2. Pg.485)

2. Test Of The People

Imam al Kazim (A.S.) said,

“My son ! when the fifth descendant of the seventh of the Imams is not visible to you ! It is when Allah will test your belief. Ghaibat is inevitable for the Master of this affair. Till the time when the religion is completely transformed, and only a few people will have belief in him. My son ! That Ghaibat, It is a
trial through which Allah, the Almighty tests His servants.”
(Ghaibat-e-Toosi Pg.166 & 337. Al Kafi vol.1 Pg.336. Kamaaluddin vol.2 Pg.359 and 360. Kifayatul Asar Pg.264-265)

3. Fear Of The Enemy

Imam Musa al-Kazim (A.S.) said,

“The Qaem is the one who will purify the earth from the enemies of Allah, the High and the Mighty. And he will fill the earth will justice and equity just as it is filled with injustice and tyranny. He is the fifth of my descendants. He will go into occultation due to the fear of his own (life).”
(Kamaaluddin vol.2 Pg.361. Kifayatul Asar Pg.265-266)

According to common sense it is necessary for man not to throw away his precious life without a legitimate aim. Thus, the prophets (A.S.) and the Imams (A.S.) have taught the people that it is their duty to protect their life under every circumstance and should never put their life in danger. Therefore it is the duty of the last of these exalted personalities to protect himself till the time of his reappearance when he will establish the new world order.

4. Weakness And Lack Of Co-operation Of The People.

Imam Mahdi (A.S.) said.

“If our shias; may Allah help them in His obedience; would have fulfilled their covenant with united hearts then there would have. been no delay in our meeting, and they would have been blessed with our visitation at the earliest, along with the recognition of truth and confirmation of our rights.”
(Al Ihtejaj vol.2 Pg.602)

This article addresses the necessity of the existence of the Representative of Allah on the earth at any time. The opponents of Shia protest that although Shia consider the Imam necessary in order to expound the injunctions and verities of religion and to guide the people, the occultation of the Imam is the negation of this very purpose, for an Imam in occultation who cannot be reached by mankind cannot be in any way beneficial or effective. The opponents argue that if God wills to bring forth an Imam to reform mankind, He is able to create him at the necessary moment and does not need to create him thousands of years earlier.

In answer to this, it must be said that such people have not really understood the meaning of the Imam, for the duty of the Imam is not only the explanation of the religious sciences and external guidance of the people. In the same way that he has the duty of guiding men outwardly, the Imam also bears the function of “Walayah” and the internal guidance of human. The divinely appointed Imam directs human’s spiritual life and orients the inner aspect of human action toward God. Clearly, his physical presence or absence has no effect in this matter. Imam is the representative of Allah (Khalifatullah) on the earth, and is His vice-regent. He is the connection between the heavens and the earth, and is appointed by Allah as the intermediate for the rest of creatures. His existence is always necessary even if the time has not as yet arrived for his outward appearance and the universal reconstruction that he is to bring about.

Let me provide an example to clarify this delicate issue. Any human needs blood to continue his life, and the existence of blood is necessary in every single moment of life. This need is NOT, in anyway, independent of God. He is God who has created this need for human, and He is the one who has fulfilled it. Similarly the function of Imam over the rest of creatures is NOT independent of God. He was Allah who created this need for the universe and He was Allah who has fulfilled it. Allah (SWT) wished the inhabitants of the earth not to be able to live without the existence of His representative on the earth, the same way that Allah wished our body not to be able to survive without blood. Notice that in the above examples, both Imam and blood are no more than the creation of Allah.

A divinely appointed Imam is a human, but being human does not mean that he could not have any authority over other human by the permission of Allah. The closer the human is to Allah, the more authority he will have. Closeness to Allah is obtained through obedience and piety. When one reaches that level of perfection, he does not desire anything except Allah’s orders. Imam is not divine, but he is fully supported by divine power. He has been given authority as the Quranic verses below testifies. This authority has come from Allah and is also controlled by Allah.

Another example would be to consider a company with a president and some managers and employees. The one who is closer to the president (in his position or any other aspects) has more authority than the others. This authority is given and is controlled by the president at any time. This authority is not in parallel with the authority of president, and remains as long as the president wishes to. The authorized person does not feel independence and can not do anything against the order of the president, otherwise the position will be taken away from him. The president has appointed that person to carry out a task.

Similarly, a divinely appointed Imam is NOT considered a parallel power beside Allah, and his authority is NOT independent of Allah since Allah does NOT relinquish His Majesty and Sovereignty to ANYONE. If He gives His righteous Servant a certain power or authority, He will still have control over that individual. Quran testifies that Allah has ASSIGNED some Imams with authority to guide mankind:
“And We assigned them Imams who guide by our authority and We have inspired in them the doing of good deeds.” (Quran 21:73)
و جعلناهم ائمة يهدون بأمرنا و اوحينا اليهم فعل الخيرات

Also:
“And We appointed from among them some Imams who guide by our authority since they were patient and believed firmly in Our Signs.” (Quran 32:24)
و جعلنا منهم ائمة يهدون بأمرنا لما صبروا و كانوا باياتنا يوقنون

Moreover, on the commentary of Quranic verse: “And lo! verily I am Forgiving toward him who repents and believes and does good deeds, and afterward he accept guidance [20:82]“, Ibn Hajar mentioned that it is narrated from Imam Muhammad al-Baqir (AS) as well as Thabit al-Lubnani that, the end of verse means “he is guided to the Wilayah of the Ahlul-Bayt.” (al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p235).

Allah, Exalted, also said:
“O’ you who believe! Obey Allah, and Obey Apostle and those from among you who are given authority (by Allah).” (Quran 4:59)

Who are those Imams whom Allah gave them authority and are to be obeyed beside the Prophet?

The above verses of Quran prove beyond doubt that a divinely appointed Imam has authority and he guides. The authority of Imam is not restricted over a group of people but also covers every other creatures (see Quran 36:12 which uses the word Imam for keeping the account of everything). Again, this authority is controlled by Allah.

Allah also said in Quran:
“(O’ Muhammad!) You are but a Warner, and for every community there exists a Guide.” (Quran 13:7).
انما انت منذر و لكل قوم هاد

Prophet Muhammad was a Warner, and the Imams of his Ahlul-Bayt were each a Guide for the people of their time. In fact, the following Sunni commentators of Quran narrated that the word “Guide” in the above verse was Imam Ali (AS):
Tafsir al-Tabari, v13, p72;
Tafsir al-Kabir, by Fakhr al-Razi, on the commentary of verse 13:7
Tafsir al-Durr al-Manthoor, by al-Suyuti, under verse 13:7 of Quran
Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p157
Noor al-Absar, by al-Shablanji, p70
Kunooz al-Haqa’iq, by al-Manawi, p42.

If there should be a Guide for each time, as the verse 13:7 testifies, then my question is: Who is this guide today? There should be an alive Imam in every instant of time, in order the above verses make sense. This is another proof for the fact that Imam al-Mahdi (AS) is alive. Moreover, Allah said:
That which is spared by Allah (on the earth) is better for you if you are believers. (Quran 11:86)
بقية الله خير لكم ان كنتم مؤمنين

The above verse is another proof for the fact that there exists one individual at each era who is spared by Allah (Baqiyyatullah) on the earth to maintain the cause of faith and he is the Imam of that age, and this position was never vacated so long as the earth carries even one human being.

This, in fact, is a doctrine of Shia Muslims that a “Proof (Hujjah) of Allah” should always exist on earth for earth to continue its function as a living place for human being. It is NOT that Hujjah is god or life-giver, rather it is because Allah has created the world for the best of His servants. The best of Allah’s creation is the one who is the most obedient to him at each time. Other creatures are considered to be secondary objects in the sight of Allah. Besides, there are traditions stating that if it happens that there exists only one human on the earth, he is the “Proof (Hujjah) of Allah”. This implies that Allah never left the human on the earth without His representative. At the time of the prophets, the Hujjah were the prophets. Now that there will be no prophet after Prophet Muhammad, the Hujjah is his living Ahlul-Bayt at each era till the day of resurrection. The necessity of the existence of a Hujjah on the earth follows that this world will end when the last Imam passes away.

Beside what we quoted from Quran, let us quote some traditions from Sunni sources to support the above assertions. Ahmad Ibn Hanbal and many others narrated:
The Messenger of Allah said: “The stars are amnesty for the inhabitants of the heavens, and if the stars go away (i.e., become non-existent), the inhabitants of the heavens will be destroyed. And my Ahlul-Bayt are amnesty for the inhabitants of the earth, and if my Ahlul-Bayt go away (i.e., all die), the inhabitants of the earth will be destroyed.”

Sunni references:
Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p671, Tradition #1145
Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p14
Manaqib Ahmad, and many more such as al-Tabarani, etc.
al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p234
Musnad, Abu Ya’ala, on the authority of Salama Ibn Awka’ in which the wording is: “The stars are amnesty for the inhabitants of the heavens, and my Ahlul-Bayt are the amnesty for my Ummah.”

Also:
The Messenger of Allah said: “The stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt are the protectors of my community against disputes (in religious matters). Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan.”

Sunni reference:
al-Mustadrak, by al-Hakim, v3, p149, who said this tradition is authentic (Sahih).
al-Tabarani, quoting Ibn Abbas
Also in al-Manaqib Ahmad, as quoted by Muhibbuddin al-Tabari.
al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p234

Ibn Hajar mentioned the above two traditions as well as many other similar ones under the commentary of the following Quranic verse:
“It is not for Allah to punish them while you are among them.”
(Quran 8:33)

Then Ibn Hajar comments that: “Ahlul-Bayt are amnesty for the inhabitant of the earth the same as the Messenger of Allah was amnesty for them.” In the next page, after mentioning a tradition from Sahih Muslim which states that after the end of government of Justice in the last days, just before the day of resurrection Allah sends a wind which takes the souls of all the believers and only wrong-doers will remain when the earthquakes of hour of resurrection occurs. Then Ibn Hajar comments:
To my opinion, it probably refers to the Ahlul-Bayt, since Allah created this world for the sake of the Prophet, and has made its existence conditional to the existence of his Ahlul-Bayt for they have certain virtues in common with the Prophet as Fakhr al-Razi mentioned, and because the Messenger of Allah said on their virtue that: “O Allah! They are from me and I am from them” since they are a part of him as their mother, Fatimah, was a part of him. Thus they (Ahlul-Bayt) are also amnesty for the earth (similar to what the above verse establishes for the Prophet himself).

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p234

In another tradition, it is narrated that:
The holy Prophet was asked: “What would be the condition of the people after the Ahlul-Bayt,” and he replied: “Their condition will be like that of an ass whose spine is fractured.”

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, p143

These traditions, therefore, leave no room for any doubt regarding to existence of Ahlul-Bayt in each era, and that the Imam of the time, Imam al-Mahdi (AS), is alive. Now look at the following tradition:
The Messenger of Allah said: “Regard the Ahlul-Bayt among you as the head to the body, or the eyes to the face, for the face is only guided by the eyes.”

Sunni references:
Is’af al-Raghibeen, by al-Saban
al-Sharaf al-Mua’abbad, by Shaikh Yusuf al-Nabahani, p31, by more than one authority

Also the Messenger of Allah (PBUH&HF) said:
“In every generation of my followers there are going to be just and righteous members of my Ahlul-Bayt to counteract the alterations and corruption’s which the misguided people will try to make in my religion, to remove the false allegations of the untruthful and contradict the misinterpretations of the ignorant. Be aware! Your Imam shall be your representative before Allah, so be careful whom you adopt as your representative.”

Sunni references:
al-Sirah, by al-Mala
al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p231 under the commentary of verse: “And stop them, for they shall be questioned! [37:24]”

And now a saying from Commander of Believers, Imam Ali (AS):
“I and my pure holy descendants and my virtuous household are most sober in childhood and when we grow up we are the wisest: we are the means through which Allah shall exterminate falsehood and break the teeth of blood-thirsty wolves and restore you the freedom by removing the ropes that are tied around your necks. Allah wished to commence (all things) through us, and to complete (all things) through us.”

Sunni references:
Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p36
Aydah al-Ishkal, by Abd al-Ghani

The clear and unequivocal terms in which the Holy Prophet has directed us about these matters in the above-mentioned traditions cannot be surpassed or equaled in any other language. The word Ahlul-Bayt can not cover all the family of the Prophet (PBUH&HF). This label applies only to those who occupy the position of Imams by Divine Decree, as established by reasons and upheld by the traditions. Learned scholars from the major section of the Muslims also admit this. For instance, Ibn Hajar writes in his al-Sawa’iq al-Muhriqah:
“The Ahlul-Bayt, whom the Holy Prophet has designated as protectors are the learned men among his family, since the guidance can be attained only through them. They are like the stars through whom we are guided in the right direction, and if the starts are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come, as mentioned in the traditions, and the Prophet Jesus will say his prayers behind him, the Dajjal will be slain, and then the signs of the Almighty will appear one after another.”

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p234

This is why the demise of the twelfth Imam will bring the end of the world, and this is one of the reasons that he should be alive. In another place, Ibn Hajar writes:
“The traditions which describe the necessity of adherence to Ahlul-Bayt until the day of Judgment, also imply that the existence of the righteous members of the family of the Prophet will NOT terminate until the day of Judgment the same way as the Book of Allah will remain.”

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p232

The occultation of the twelfth Imam is divided into two parts: the first, the minor occultation (Ghaybah al-Sughra) which began in 259/873 and ended in 329/939, lasting about seventy year. On that period, people were in contact with him through four special deputies. These four deputies knew the place of Imam and were able to directly contact him. That period served as preparing his followers to the absence of the Imam. The second, the major occultation which commenced in 329/939 and will continue as long as God wills it. There is no special deputy in direct contact with him in this period, and Muslim scholars are his general deputies at this time without having ability to meet him. It might be that the Imam (AS) showed himself to someone during the major occultation, but it was never a regular occurrence, and no one can claim to meet him anytime he wishes. Moreover, even if Imam (AS) appears to a person and gives him an instruction, it is only personal, and is not meant for all people. The Shi’a doctrine quite clearly states that the Imam (AS) would not deputize a person at this time. In fact, any claim of receiving new public orders (which are not found in our traditions narrated from Ahlul-Bayt) during the major occultation is considered itself to be the proof of the falsity of such claim. There is NO specific place of residence known for Imam al-Mahdi (AS) and no one knows his whereabouts on the earth except Allah, and he has been seen by different people throughout his life in various locations of the world.

Imam al-Mahdi (AS) wrote through one of his special deputies during the minor occultation:
“Rest assured, no one has a special relationship with Allah. Whoever denies me is not from my (community). The appearance of the Relief (al-Faraj) depends solely upon Allah. Therefore those who propose a certain time for it are liars. As to the benefit of my existence in occultation, it is like the benefit of the sun behind the clouds where the eyes do not see it. Indeed, my existence is an amnesty for the inhabitants of the earth. Pray much to Allah to hasten the Relief, for therein also lies the release from your sufferings.”
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Guidance can be of different ways. Do we need to see God to guide us? How about the Prophet who has already passed away? The above tradition of Imam al-Mahdi (AS) gives a very interesting analogy, and the same analogy was given by the Prophet (PBUH&HF) on the account of Imam al-Mahdi (please see the article titled: Leadership and Infallibility). If we want to see our way and in order to walk safely, we need light. The Sun provides this light for us even if it is hidden behind the clouds where the eyes do not see it directly. Similarly, we benefit from the guidance of Imam al-Mahdi (AS) even though we can not see him during his period of occultation.

As I mentioned earlier, Imam al-Mahdi and all other Imams and prophets are not anything but the best creatures of Allah. They were NOT divine in any way. However, I have seen few English translated Shi’i books in which the phrases like “divine Imam” or “divine Prophet” have been used. By looking at those books in the original language, it became evident that by “a divine leader” the translator meant “a divinely appointed leader”, that is, a leader who has been assigned by Allah (and not by people). Such phrases should not any how imply that those leaders are divine themselves. This is the matter of understanding the phrase. Although there are many translated Islamic books which have very poor translation, but fortunately the occurrence of such ambiguous words which are critical to the understanding of the reader, is quite rare.

Also Imam al-Mahdi (AS) is NOT a prophet, and as such he will bring neither a new religion nor a new religious law. He does not cancel any regulations set by Prophet Muhammad (PBUH&HF), but he will enforce the true Islamic based on the genuine Sunnah of the Prophet (PBUH&HF). However there are some authentic traditions which state that although Imam al-Mahdi does not bring any new law when he comes, some people say: he is bringing a new religion. Those traditions further explain that it is as a result of many innovations set by pseudo-scholars into to the religion of Islam. Imam al-Mahdi’s mission is to reject ALL the innovations and to revive the Sunnah of Prophet Muhammad which was polluted by people throughout the history. As a result of ignorance of people to the true Sunnah of Prophet, they think he is bringing a new religion. Some traditions say that Imam al-Mahdi will also provide the unique interpretation (Tafsir book; divine commentary) for the Quran.

In the previous part, I provided extensive traditions from the six authentic Sunni collections concerning the fact that Imam Mahdi (AS) who is different than Jesus (the messiah) WILL come and he is the descendant of Prophet and his daughter Fatimah. The traditions further illuminated the fact that Jesus (who was a great Prophet) will pray behind al-Mahdi (who is an Imam). Also I gave the fatwa of Sunni scholars who stated that the belief in the “Mahdi of the House of Prophet” is one of the Islamic tenets for “Ahl al-Sunnah wal Jama’a”, and any one who denies it is either ignorant or an innovator.

In this part however, I would like to talk about some special specifications of Imam Mahdi which is questionable for a majority of Sunnis. Imam Mahdi’s Identification:

Shia believe that Imam Mahdi is the only son of Imam Hasan al-Askari (the 11th Imam) who was born on 15th of Sha’ban 255/869 in Samarra, Iraq. He became the God-appointed Imam when his father was martyred in 260/874. Imam Mahdi went into occultation (disappearance; leaving among people while they can’t recognize him) at the same time. He will re-appear when Allah wills. More specifically:

His title is “al-Mahdi” which means “The Guided One.”

His name is Muhammad Ibn al-Hasan (AS).

His lineage, traced back to al-Imam Ali (AS), is: Muhammad Ibn al-Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn al-Husain Ibn Ali Ibn Abi Talib (AS).

Now let us see what is the argument of each side:

Question 1:

Some Sunnis question Shia that how a five year old boy can become an Imam for the people? And why attribute all this importance to him?

Answer 1:

First, we must question whether or not in the history of religion, the phenomenon of young leaders has a parallel. Undoubtedly, there is. The Quran strikes two examples which are worthy of mentioning:

We have the example of Jesus (AS) who became Prophet and spoke people when he was a baby in the cradle:

“But she pointed to the baby. They said: `How can we talk to one who is a CHILD in the cradle?’ He said: `I am indeed a servant of Allah.

He HAS GIVEN me Scripture and ASSIGNED me a Prophet, and He has made Me blessed wherever I be, and has enjoined on me Prayer and zakat As long as I live.’” (Quran 19:29-31)

Thus Jesus (AS) became Prophet and received revelation and book while he was less than two years old!

Furthermore, in few verses before, Quran mentions the case of Prophet Yahya (John), to whom Allah (SWT) said:

“`O Yahya! Take hold of the Book with might:’ And We gave him the appointment (of prophethood) in his CHILDHOOD.” (Quran 19:12)So if a two-year old boy can become a prophet and receives revelation, then why can not a five-year old boy become Imam?

Question 2:

Every body is mortal. How can he live so long?

Answer 2:

Yes, in fact Imam Mahdi will die too. But the difference is the length of life in this world. In fact Quran and the prophetic traditions tell us that some people have had/are having long life in this world. So it is possible to see this phenomenon again.

Are you aware that according to the Quran (see 29:14), Prophet Noah has just been prophet for 950 years? In fact, he was alive even more than that because we should add his age before prophethood to the above number. Who knows how much it was.

Do you agree that Prophet Jesus (AS) is still alive? He is in fact 1,994 years old now. Of course, he is not living on Earth right now; he is living in the Heavens. But according to Muslim’s belief, he will come back to Earth, and will pray behind Imam al-Mahdi (AS).
Do you agree that al-Khidr (AS) is still alive? Quran mentions his story with Moses (AS). He existed before the birth of the Prophet Moses (AS), so al-Khidr (AS) is now more than 3000 years old. He lives right here on this Earth, but we can not recognize him (fairly similar to the case of Imam Mahdi). He serves Allah (SWT) as one of His agents.

No doubt Allah has the ability to give a very long life, but He also has assigned a death time for every body (including the above mentioned individuals) which can be so soon or so late.

Question 3:

Where is Mahdi (AS) right now? Is he in cave?

Answer 3:

Imam Mahdi disappeared in 260/874 when he became Imam. The last time that he was seen, was in the cellar of his father’s house in Samarra, Iraq. That is what is rumored regarding Shia that they believe Mahdi is in the cave!!!

Shia do NOT believe that Imam Mahdi is in the Cave or Cellar! He was just seen there for the last time. He can be anywhere Allah wishes. However one thing is clear is that he lives on the earth among people while people around him do not perceive.

Second, with regards to the occultation of al-Mahdi (AS), the Quran does NOT rule out such an occurrence at all. Again, the examples of Jesus (AS) and al-Khidr (AS), who are both in occultation, are worthy of mentioning.
Question 4:

What about his mother? Provided that Shia is right in their assertion that al-Mahdi’s (AS) mother was a slave or bondwoman, isn’t it shameful that he (AS) should be born to a slave-girl?

Answer 4:

The answer would be in the form of the following questions: Wasn’t Hagar (AS), the Prophet Abraham’s wife, a bondwoman? Did she not bear Isma’il (Ishmael) (AS), whom the Prophet Muhammad (PBUH) is a direct descendant of? If it is acceptable for the Prophet Muhammad (PBUH), the Seal of Prophethood, to be a descendant of Isma’il (AS) who was born to a bondwoman, then why not al-Mahdi (AS)?

I need to mention that the birth of al-Mahdi (AS) was an event surrounded with secrecy, because the authorities (The Abbasids) knew that the Mahdi who is to bring about a revolution is going to be the son of Imam Askari, and were awaiting his coming, to capture him for execution. Owing to that, Imam Hasan Askari (AS), the Mahdi’s father, could not behave conspicuously by revealing who the mother of the Mahdi (AS) was. The Imam Mahdi’s mother was Narjis and was a roman slave who married to Imam al-Askari (AS). Notwithstanding, what has created the confusion among the critics of Shia is the fact that Imam al-Askari (AS) did not refer to her (AS) with one name. A variety of names were used in an effort to fool the authorities, and to prevent them from recognizing who she was. That was part and parcel of the plan to protect the Mahdi (AS). Had the father (AS) been slightly negligent in protecting his son, it is clear that al-Mahdi (AS) would not have survived.

The story of birth of Imam Mahdi is like that of the Moses. All the women were being regularly inspected by female specialists of Abbasids to find out if anybody is pregnant. The Imam Mahdi’s mother did not have any sign of pregnancy to the last hours, similar to Moses’s mother. But no doubt that what Allah wishes will certainly take place.Given these adverse conditions and hardships, the birth of the Imam (AS) was kept in utmost secrecy, that even the closest people to Imam al- Askari (AS), the father of the Mahdi (AS), did not know of the time of his (AS) birth. Only VERY FEW close associates were notified. The obvious contention is that the birth of al-Imam al-Mahdi (AS) constitutes a direct threat to the continuance of the corrupt government to rule. This situation is best understood when we refer back to the first few days of Islam when the Prophet (PBUH) preached the religion in utmost secrecy among a few loyal followers. The Prophet (PBUH) feared for the lives of these believers, and, as such, forbade them from revealing any information that might jeopardize the entire mission.

In the previous part, I provided extensive traditions from the six authentic Sunni collections concerning the fact that Imam Mahdi (AS) who is different than Jesus (the messiah) WILL come and he is the descendant of Prophet and his daughter Fatimah. The traditions further illuminated the fact that Jesus (who was a great Prophet) will pray behind al-Mahdi (who is an Imam). Also I gave the fatwa of Sunni scholars who stated that the belief in the “Mahdi of the House of Prophet” is one of the Islamic tenets for “Ahl al-Sunnah wal Jama’a”, and any one who denies it is either ignorant or an innovator.

In this part however, I would like to talk about some special specifications of Imam Mahdi which is questionable for a majority of Sunnis. Imam Mahdi’s Identification:

Shia believe that Imam Mahdi is the only son of Imam Hasan al-Askari (the 11th Imam) who was born on 15th of Sha’ban 255/869 in Samarra, Iraq. He became the God-appointed Imam when his father was martyred in 260/874. Imam Mahdi went into occultation (disappearance; leaving among people while they can’t recognize him) at the same time. He will re-appear when Allah wills. More specifically:

His title is “al-Mahdi” which means “The Guided One.”

His name is Muhammad Ibn al-Hasan (AS).

His lineage, traced back to al-Imam Ali (AS), is: Muhammad Ibn al-Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn al-Husain Ibn Ali Ibn Abi Talib (AS).

Now let us see what is the argument of each side:

Question 1:

Some Sunnis question Shia that how a five year old boy can become an Imam for the people? And why attribute all this importance to him?

Answer 1:

First, we must question whether or not in the history of religion, the phenomenon of young leaders has a parallel. Undoubtedly, there is. The Quran strikes two examples which are worthy of mentioning:

We have the example of Jesus (AS) who became Prophet and spoke people when he was a baby in the cradle:

“But she pointed to the baby. They said: `How can we talk to one who is a CHILD in the cradle?’ He said: `I am indeed a servant of Allah.

He HAS GIVEN me Scripture and ASSIGNED me a Prophet, and He has made Me blessed wherever I be, and has enjoined on me Prayer and zakat As long as I live.’” (Quran 19:29-31)

Thus Jesus (AS) became Prophet and received revelation and book while he was less than two years old!

Furthermore, in few verses before, Quran mentions the case of Prophet Yahya (John), to whom Allah (SWT) said:

“`O Yahya! Take hold of the Book with might:’ And We gave him the appointment (of prophethood) in his CHILDHOOD.” (Quran 19:12)So if a two-year old boy can become a prophet and receives revelation, then why can not a five-year old boy become Imam?

Question 2:

Every body is mortal. How can he live so long?

Answer 2:

Yes, in fact Imam Mahdi will die too. But the difference is the length of life in this world. In fact Quran and the prophetic traditions tell us that some people have had/are having long life in this world. So it is possible to see this phenomenon again.

Are you aware that according to the Quran (see 29:14), Prophet Noah has just been prophet for 950 years? In fact, he was alive even more than that because we should add his age before prophethood to the above number. Who knows how much it was.

Do you agree that Prophet Jesus (AS) is still alive? He is in fact 1,994 years old now. Of course, he is not living on Earth right now; he is living in the Heavens. But according to Muslim’s belief, he will come back to Earth, and will pray behind Imam al-Mahdi (AS).
Do you agree that al-Khidr (AS) is still alive? Quran mentions his story with Moses (AS). He existed before the birth of the Prophet Moses (AS), so al-Khidr (AS) is now more than 3000 years old. He lives right here on this Earth, but we can not recognize him (fairly similar to the case of Imam Mahdi). He serves Allah (SWT) as one of His agents.

No doubt Allah has the ability to give a very long life, but He also has assigned a death time for every body (including the above mentioned individuals) which can be so soon or so late.

Question 3:

Where is Mahdi (AS) right now? Is he in cave?

Answer 3:

Imam Mahdi disappeared in 260/874 when he became Imam. The last time that he was seen, was in the cellar of his father’s house in Samarra, Iraq. That is what is rumored regarding Shia that they believe Mahdi is in the cave!!!

Shia do NOT believe that Imam Mahdi is in the Cave or Cellar! He was just seen there for the last time. He can be anywhere Allah wishes. However one thing is clear is that he lives on the earth among people while people around him do not perceive.

Second, with regards to the occultation of al-Mahdi (AS), the Quran does NOT rule out such an occurrence at all. Again, the examples of Jesus (AS) and al-Khidr (AS), who are both in occultation, are worthy of mentioning.
Question 4:

What about his mother? Provided that Shia is right in their assertion that al-Mahdi’s (AS) mother was a slave or bondwoman, isn’t it shameful that he (AS) should be born to a slave-girl?

Answer 4:

The answer would be in the form of the following questions: Wasn’t Hagar (AS), the Prophet Abraham’s wife, a bondwoman? Did she not bear Isma’il (Ishmael) (AS), whom the Prophet Muhammad (PBUH) is a direct descendant of? If it is acceptable for the Prophet Muhammad (PBUH), the Seal of Prophethood, to be a descendant of Isma’il (AS) who was born to a bondwoman, then why not al-Mahdi (AS)?

I need to mention that the birth of al-Mahdi (AS) was an event surrounded with secrecy, because the authorities (The Abbasids) knew that the Mahdi who is to bring about a revolution is going to be the son of Imam Askari, and were awaiting his coming, to capture him for execution. Owing to that, Imam Hasan Askari (AS), the Mahdi’s father, could not behave conspicuously by revealing who the mother of the Mahdi (AS) was. The Imam Mahdi’s mother was Narjis and was a roman slave who married to Imam al-Askari (AS). Notwithstanding, what has created the confusion among the critics of Shia is the fact that Imam al-Askari (AS) did not refer to her (AS) with one name. A variety of names were used in an effort to fool the authorities, and to prevent them from recognizing who she was. That was part and parcel of the plan to protect the Mahdi (AS). Had the father (AS) been slightly negligent in protecting his son, it is clear that al-Mahdi (AS) would not have survived.

The story of birth of Imam Mahdi is like that of the Moses. All the women were being regularly inspected by female specialists of Abbasids to find out if anybody is pregnant. The Imam Mahdi’s mother did not have any sign of pregnancy to the last hours, similar to Moses’s mother. But no doubt that what Allah wishes will certainly take place.Given these adverse conditions and hardships, the birth of the Imam (AS) was kept in utmost secrecy, that even the closest people to Imam al- Askari (AS), the father of the Mahdi (AS), did not know of the time of his (AS) birth. Only VERY FEW close associates were notified. The obvious contention is that the birth of al-Imam al-Mahdi (AS) constitutes a direct threat to the continuance of the corrupt government to rule. This situation is best understood when we refer back to the first few days of Islam when the Prophet (PBUH) preached the religion in utmost secrecy among a few loyal followers. The Prophet (PBUH) feared for the lives of these believers, and, as such, forbade them from revealing any information that might jeopardize the entire mission.

Source : The Scientific Committee of the International Conference of Mahdism Doctrine

Beware of newly-introduced matters, for every innovation (bid’ah) is an error. (Abu Dawud & Al-Tirmidhi, who says it is an authentic Hadith)

Imam Mahdi will not declare his arrival or make himself known publicly. This implies that he will be a man imbued with great spirituality and humility. If he was looking to further a personal agenda based on gaining political power he would make himself known to the whole world. This is a trait consistent with ordinary political leaders who need to feed their egos in order to satisfy their desire for leadership and conquest. However, the Auwliyah, friends of Allah, do not seek to follow their nafs (desire) but instead seek only the pleasure of Allah s.w.t. and work to establish his Deen on the earth. His humility will also be a sign of his inner spirituality, which will be evidenced by his initial unwillingness to accept the Khilafat of the Ummah.

Only the pious will be able to recognise Imam Mahdi, this is indicative of the fact that his leadership and acceptance of the Khilafat of the Ummah will be based on Taqwa, God consciousness and not on his own desire (nafs). In other words, he will win the hearts and minds of the Muslims and lead them under the banner of righteousness, as opposed to his military might or political prowess.

Imam Mahdi will be seen performing Tawaf in Mecca during the period of Hajj. He will be completely unaware of the fact that the pious Muslims will search for him, and insist that he accepts the Khilafat of the Ummah. However, Imam Mahdi will initially resist all attempts by the Saliheen (pious) to persuade him to become the leader of all the Muslims. He will eventually with great reluctance accept the Khilafat; his unwillingness will be a testament to his strength of character and spiritual enlightenment. The unique aspect of Imam Mahdi will be that he will not be elected in a democratic process, but will be chosen by Allah s.w.t., and as a consequence he will be identified only by devout Muslims. His inner light, i.e. his deep spiritual presence will be not be apparent to those who are corrupt, immoral and debase. Their hearts will have been blackened by the numerous sins that they have committed, that no goodness will enter it, and as a result they will be oblivious to the emergence of Imam Mahdi.

The Karamat (miracles) of Imam Mahdi
One of the characteristics of Imam Mahdi will be the power given to him by Allah s.w.t to perform various Karamat, miracles. These miracles will be a testament of his divine appointment as Allah s.w.t’s vicegerent on the earth. Once the Muslims of the world witness the Karamat of Imam Mahdi, they will not be able to deny his claim to the Khilafat of the Ummah. One example of the direct help that Imam Mahdi will receive from Allah s.w.t. will be his defeat of Sufyaani. Sufyaani will be a man from the family of Abu Sufyan, and he will emerge from Damascus and conduct a ruthless campaign of bloodshed and mass killing, during which thousands of innocent people will be slaughtered. He will be supported by the people of the tribe of Kalb.

Sufyaani will despatch his army to Mecca in order to destroy Imam Mahdi, however Imam Mahdi’s army will easily defeat Sufyaani’s army. Sufyaani will then lead a separate contingent of his remaining army to face Imam Mahdi himself. This army will subsequently be destroyed by an enormous earthquake at Baidaa on the road to Mecca. The rear of the army will be destroyed first, and when the remaining army retreats to see the devastation that has taken place, they will also be destroyed by an earthquake. When news of the manner of the defeat of Sufyaani’s army spreads, the pious peoples of the world will come to give their allegiance to Imam Mahdi. All doubt will be removed from the hearts of the righteous as to the divine mission given to Imam Mahdi by Allah s.w.t.

The Spiritual Dimensions of Imam Mahdi’s Leadership
Imam Mahdi will lead the Ummah by promoting righteousness and re-establishing the Shariah throughout the world. However, he will not use military might or political persuasion to bring people back to the path of righteousness. He will instead spread a message of spiritual harmony, and encourage all the peoples of the world to look inside their hearts, and conduct a moral audit of their spiritual well-being. This moral audit will consist of the application of two important aspects of spiritual awareness, Muhasibah and Murakibah. The process of Muhasibah involves an inward examination of ones actions, and an assessment of the rights and wrongs of the subsequent behaviour according to the principles of the Shariah. Murakibah on the other hand, is whereby the individual calculates the number of good and bad deeds perpetrated with a view to changing their behaviour. This process of introspection has been used by the Sufis for centuries as means of removing the illnesses of the heart. Once the problems of the heart have been rectified, the individual can then lead a more productive and meaningful life, where the ego is subdued, and the needs of others are put before the individuals. This is the start of the journey on the path to spiritual enlightenment, which will culminate in the true believer making a spiritual connection with their Creator. In effect, what Imam Mahdi will be promoting is a continuation of the mission of the Holy Prophet (peace be upon him), who preached a message of personal responsibility based on remedying the individuals’ heart through a process of continually remembering Allah s.w.t.

Imam Mahdi’s message of spiritual revival will be facilitated by the example that he will set for others to follow, consequently when people observe the inner peace and spiritual contentment visible on his face; they will automatically be drawn to his message of spiritual renewal. No other world leader apart from the Holy Prophet (peace be upon him) propagated such a message of spiritual renaissance. It is commonly not well understood that the core of the message brought by the Holy Prophet (peace be upon) was one of spiritual enlightenment coupled with a practical means on how to achieve this goal.

The following Ahadith of the Holy Prophet Muhammad (Peace be upon Him) illustrates the importance of protecting the heart and the consequences of neglecting its spiritual needs.
On the authority of Abu ‘Abdullah al-Nu’man bin Bashir, radiyallahu ‘anhu, who said: I heard the Messenger of Allah, sallallahu ‘alayhi wasallam, say:

“Truly, what is lawful is evident, and what is unlawful is evident, and in between the two are matters which are doubtful which many people do not know. He who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his flock round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things Allah has declared unlawful are His preserves.

Beware, in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart.” (Bukhari & Muslim)4
There is also direct evidence in the Holy Quran where Allah s.w.t. stresses the importance of protecting and caring for the heart:

Truly he succeeds that purifies it, and truly he fails that corrupts it! (91:9-10)
If Muslims are spiritually aware then they will behave according to the Sunnah and as a consequence the whole of society will benefit from their good example. Many of the problems that plague Muslims today can be rectified by cleansing the heart of its impurities. These are not physical impurities, such as blocked arteries; but rather the spiritual decay of the heart resulting from continued neglect, with no attention being paid to the needs of the heart.
There are many laws within the Shariah which are designed to protect both the individual and society at large. However, the behaviour of the Sahabah, the companions of the Holy Prophet (Peace be upon Him), was guided by their deep spiritual awareness of Islam, as opposed to a superficial adherence to the laws enshrined in the Shariah. If we compare their example to the situation in the world today, it then becomes self-evident that our behaviour is based on the needs of the nafs and not on spirituality. Shariah law enables the Islamic state to govern the people, but it cannot legislate on how the heart should behave in any given situation. The condition of the heart can only be altered by the continual remembrance of Allah s.w.t.
Why is spirituality such an important aspect of Imam Mahdi’s leadership? Is it not conceivable that he would rule as other political or military rulers have done in history? The answer to this question lies in the nature of Imam Mahdi i.e. the essence of his inner being, in other words he will be an exceptional individual who will be chosen by Allah s.w.t. The only other people who are chosen by Allah s.w.t. to fulfil such missions are prophets. This then implies that he cannot be compared to any other type of great leader in history, regardless of their achievements or status amongst the people. Men are driven by their egos and they live for the glory of this world, take for example military dictators who are obsessed with conquest and world domination e.g. Hitler, Mussolini, and Stalin. There are more recent examples of such self-centred behaviour, Saddam Hussain had enormous statues, and paintings of himself put up throughout Iraq. This is clearly an example of megalomaniacal behaviour, which is designed ultimately to feed the individuals’ ego. In contrast to this ego-centric behaviour, the Sufiya have dedicated their lives to eliminating all worldly desires by cleansing the heart through the remembrance of Allah s.w.t. This dichotomy clearly illustrates the main difference in outlook between the Auwliyah, the friends of Allah s.w.t., and those who have rejected faith for a life of self-indulgence and hedonism. Although it is possible that a leader can be just and lead his people under the banner of righteousness; however these are exceptions to the rule as opposed to the norm. It is the absence of an inner spiritual understanding which prevents them from acting according to their moral principles and not on the basis of their ego.
Spirituality allows the individual to attain a balance between the material world and spiritual world. These individual’s who lack faith,

The green cradle

Lady Hakimeh narrated in her turn:” Three days after the birth of our master, Hazrat Mahdi, I was missing him so much that I decided impulsively to go and see him. I went to Imam Hassan’s house and went to Narguess’s room to see her little boy. She wore a yellow dress and she had tied her head with some cloth. I greeted her and she kindly welcomed me. I saw the cradle in a corner in the room. She had spread a green cloth on the baby’s body; I drew away the cloth and saw my sweet little lord who was fast sleep! His mother had not tied his hands and feet.

When Hazrat Mahdi [may God hasten his Apparition!] opened his innocent eyes, he smiled at me and played with my fingers; I embraced him tenderly and hold him in my arms, while I was kissing him all over the face! I smelled once again his ethereal, unique body perfume. I had never smelled a better perfume than that, in my whole life!

At that moment Imam Hassan [pbuh]:”My dear aunt! Bring on my little sweet son here to me…”

When I took him to his father, Imam Hassan kissed him tenderly, and gazed at him for a moment, then he said: “My son, I entrust you to God Almighty! Just as Moses’s mother entrusted her son to Him! May God Almighty be your Protector! My beloved aunt! Bring back my son to his mother, and know that you should hide the news of his birth from everyone.”

Lady Hakimeh continued and said:” I brought back my lord Mahdi [may God hasten his Apparition!] to his mother, and returned to my house after that.”

On the third day after the birth of Hazrat Mahdi [may God hasten his Apparition!]; Imam Hassan introduced his son formally to his special companions and said:

” This is my successor and your next Imam after me. It is he, to whom the masses of people will pray for his Apparition during his long Absence! When the earth will be filled with tyranny and corruption, he will come to save the world and along with his faithful, loyal believers, he will spread Justice and Equity all over the world!”
Speaking during childhood

Lady Hakimeh narrated:”One the seventh day of his birth, I went to Imam Hassan’s house. Imam Hassan, after his greeting to me and after having said his welcome to me, declared:” Dear aunt, bring on my child to me…”

I brought Hazrat Mahdi [may God hasten his Apparition!] quickly to his father while the baby had a yellow cloth on him. Imam Hassan embraced his son and put his tongue inside his mouth and Hazrat Mahdi sweetly smiled.

Then Imam Hassan [pbuh] said:”Speak up my son! ”

Hazrat Mahdi said:” I testify that there is no God but Allah, and greetings to the holy Imams! “Until he arrived at his own name; he then uttered the fifth and sixth verses of the noble Surah Al-Qisas:

”…And we wished to do a favor to those who were weak

[and oppressed] in the land and to make them rulers and to make them the inheritors and to establish them in the land; and we let Fir’awn [Pharaoh] and Haman and their hosts receive from them that which they feared.”

Who am I?

One of Imam Hassan’s servants once said:”One day, I felt I should see my lord Hazrat Mahdi [ may God hasten his Apparition! ]; so I went his room and while he was fast sleep in his cradle, Hazrat Mahdi said suddenly: ”Bring me a red sandal.”

I obeyed him quickly and gave him the red sandal and Imam said:”Do you know me…? ”

I said:” Yes my lord! “

Imam asked me again:” Who am I”

I replied:” You are my lord and the son of my lord.”

On another occasion, Imam Mahdi said: “I didn’t ask you to give me this answer…”

I said:” O, may my life be offered to you! Please you tell me yourself who you are!”

Imam Mahdi said:” I am the last Imam and because of my very existence, God Almighty shall verily protect my true believers from all disasters! I am the one who establishes the Religion of God.”

After the birth of Hazrat Mahdi [may God hasten his Apparition!] Imam Hassan wrote a letter to Ahmad Ibn Is’haqe Qomi and said to him:”God Almighty gave me a son and you should keep this joyful news to yourself. We did not unveil this news to anyone, but only to those who are very close to us; and those who have already accepted our Velayat in their hearts. I wanted to tell you this news to make you happy; I know you will rejoice from this blessed event, just like us!”

The splendid Sun!

In the city of Qom, there lived a famous astrologist. When Ahmad Ibn Is’haq read the news of Hazrat Mahdi’s birth [may God hasten his Apparition!], he summoned this famous astrologist to his house and told him that God had given him a son. He then informed him of the time of the baby’s birth. The astrologist calculated the horoscope of the newborn baby. After studying the horoscope, he declared to Ibn Is’haq:

”My friend! I can truly say that this baby is not yours. He should be the child of a Prophet or a Successor of a Prophet! Because his horoscope showed me that, everything will be under his command! In fact, the entire world, from east to west, and all the deserts and mountains and oceans and mainland will obey him and only him! No one shall remain on earth, but only those who believe in him and accept him as his or her true legitimate Imam! “