al-Mahdi the Awaited Saviour

The Twelfth Imam

The promised Mahdi, who is usually mentioned by his title of Imam-i 'Asr (the Imam of the "Period") and Sahib al-Zaman (the Lord of the Age), is the son of the eleventh Imam. His name is the same as that of the Holy Prophet. He was born in Samarrah in 256/868 and until 260/872 when his father was martyred, lived under his father's care and tutelage. He was hidden from public view and only a few of the elite among the Shi'ah were able to meet him.

After the martyrdom of his father he became Imam and by Divine Command went into occultation (ghaybat). Thereafter he appeared only to his deputies (na'ib) and even then only in exceptional circumstances.

The Imam chose as a special deputy for a time Uthman ibn Sa'id 'Umari, one of the companions of his father and grandfather who was his confidant and trusted friend. Through his deputy the Imam would answer the demands and questions of the Shi'ah. After Uthman ibn Sa'id, his son Muhammad ibn Uthman Umari was appointed the deputy of the Imam. After the death of Muhammad ibn Uthman, Abu'l Qasim Husayn ibn Ruh Nawbakhti was the special deputy, and after his death Ali ibn Muhammad Simmari was chosen for this task.

A few days before the death of Ali ibn Muhammad Simmari in 329/939 an order was issued by the Imam stating that in six days Ali ibn Muhammad Simmari would die. Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybat-i kubra) would begin and would continue until the day God grants permission to the Imam to manifest himself.

The occultation of the twelfth Imam is, therefore, divided into two parts: the first, the minor occultation (ghaybat-i sughra) which began in 260/872 and ended in 329/939, lasting about seventy years; the second, the major occultation which commenced in 329/939 and will continue as long as God wills it. In a hadith upon whose authenticity everyone agrees, the Holy Prophet has said, "If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household. His name will be the same as my name. He will fill the earth with equity and justice as it was filled with oppression and tyranny."

The shiites during the imam's occultation

The shiites during the imam's occultation

So now, what is a duty of a Shiite? What responsibilities does he have? Truly, are we reckoned among the real followers of His Eminence (Imam al Mahdi -a.s.)?

If we study the lives of the devout Shiites (followers) of the Holy Imams before the Twelfth Imam and consider their sacrifices without the slightest hesitation, we shall at once awake from our neglectful slumber and realize our weakness and guilt.

Were not Salman al-Farisi, Abo Zar al-Ghifari, Ammar bin Yasir and Malik al-Ashtar the followers of the contemporary Imam Ali, Ameer al-Momineen (a.s.), and are we too the followers of the Imam of our Age?

Was not Maytham at-Tammar, who did not cease to praise Ali, the Lord of the faithful, a follower of His Eminence Ali, and are we too, who are passing with the Imam of our Age through a strange period, the followers of His Eminence?

Were not the martyrs of Karbala, who with love strove in the way of defending the Imam of their time, Hosayn (a.s.), and were martyred, the followers of His Eminence and are we too, who refuse to give our wealth, lives and other means in the way of the Imam of our time, His Eminence's followers?

Is a person like Hisham bin Hakam, who in his extraordinary and valuable debates crushed and defamed the opponents of the Divine Leadership (Imamate) in such a way that he was called the "assistant of the Imam" by Imam as-Sadiq (a.s.), a Shiite? And are we too, who are sluggish in fulfilling our foremost duty to recognize the Imam of our time, Shiites?

From what we read of the glad tidings in the Quran and the traditions of the Holy Prophet and the infallible Imams, the Imam of the Age (Imam-e-Zaman) has special responsibilities which other Imams did not have. Imam-e-Zaman will establish a Universal Government. He will fill the earth with righteousness and justice. He will exploit the earth's treasures and natural resources. He will improve and develop the land, and in this way people's awareness and understanding will improve.[Montakhabol Aathar, Lotfillah Saafi Golpaygani sec.vii].

Therefore, do not the followers of His Eminence have a very particular duty? Should not the Shiites endeavor to obtain the competence and merit of being His Eminence's special companions when he reappears by Divine Command?

Therefore, let us see what our duties are and how we should observe them. Undoubtedly, our first duty is to become acquainted with him. Recognizing

Imam-e-Zaman is so important and essential that in the

Holy Prophet's traditions we read:

من مات و ليس له إمام فميتته ميتة جاهلية.

"He who dies without recognizing the Imam of his age is like one who had died during the jahiliyya (the pagan era before the advent of Islam).[Ilzam an-Naasib fi Ithbaat al-Hojja al-Ghaaib, by as-Shaykh Ali al-Yazdi al-Hairi, p.5]. To die during the jahiliyya means a death devoid of Islam and faith. And it is obvious that one who dies without recognizing the Imam of his age is counted in the group of the faithless. In another tradition, Imam Mohammed al-Baqir (a.s.) is quoted as having said on the same subject:

من مات و ليس له إمام فميتته ميتة جاهلية ولا يعذر الناس حتى يعرفواإمامهم."

"One who dies without having (accepted) the Imam, it is as if he died in the jahiliyya, and people are not exempted from recognizing their Imam. "[Montakhabol Athar, sec.x, chp.5].

Therefore, we must endeavor to recognize His Eminence (Imam-e-Zaman) for the sake of Islam and our faith, and so that we may be reckoned among those who have gained salvation and among the faithful. Another duty of the Shiites during the major occultation, which the Holy Imam have alluded to, is the question of being ready for the Savior. Hence, the first step for salvation is to recognize the Imam of the age; and the second step is to be prepared for the establishment of just Government by His Eminence.

One who is waiting (muntazir) and preparing himself for the appearance of the Imam must have the characters and merits of the companions of Imam al-Mahdi (a.s.), and should sacrifice his life and wealth in his way. For this reason, Imam as-Sadiq (a.s.) said:

المنتظر لأمرنا كالمتشحط بدمه في سبيل الله. ""

"One who waits for our commands is like a person who sacrifices his own blood in the way of Allah".[Kamaloddeen, by ash-Shaykh as-Sadooq, p.336].

Yes, he who is really ready for Imamol-Asr (the Imam of the period) becomes like a martyr in the way of Allah. In another tradition, the same Imam told some of his followers about the person who is really waiting for Imam-e-Zaman, saying:

من مات منكم و هو منتظر لهذا الأمر كمن هو قائم في فسطاطه قال ثم مكث هنيئة ثم قال-بل كمن قارع معه بسيفه- ثم قال - لا والله إلا كمن استشهد مع رسول الله"."

"One who dies while expecting the Government of al-Qaaim is like one who is in the presence of al-Qaaim (Imam al-Mahdi (a.s.)). After a pause he added: "But he is like one who has been struck with a sword while accompanying him. Then he insisted further by adding: "Nay, by Allah! He is like one who has been martyred in the presence of the Messenger of Allah".[Bihaar al-Anwaar by Allama al-Majlisi, vol.iii, p.126].

Are we reckoned among those who are expecting His Eminence? Are we at least waiting for the Divine Promise of the Authority of Allah (Waliyyollah) in the same way as we wait for the return of our loved ones from a journey? In another tradition, Imam as-Sadiq (a.s.) narrated the virtues of the companions of Imam al-Mahdi (a.s.) saying:

"مَن سره أن يكون من اصحاب القائم فلينتظر و ليعمل بالورع و محاسن الأخلاق و هو منتظر فإن مات و قام القائم بعده كان له من الأجر من أدركه فجدوا وانتظروا هنيئاً لكم أيتها العصابة المرحومة".

"If one takes pleasure in being among the companions of al-Qaaim, then he must wait for him and must act with good behavior and modestly. If he dies before the appearance of al-Qaaim, then he will be rewarded like one who has followed him. Then act diligently, and await, that this effort and awaiting will give you delight, O you who have found salvation."[ al-Ghayba, by Mohammed bin Ibraheem bin Jafar an-Numani, p.106].

So, one who is awaiting and has not ceased from good and worthy deeds should earnestly endeavor to be in an excellent and worthy position in such a way that Allah may shower His blessings on him.

So, we should pray to Allah that He may include us among those who are waiting for the Imam of the age, and that our acts and conduct may also symbolize the truth of our claim. Firstly, we should acquaint ourselves with His Eminence, the Imam, and then we should guide others, his opponents and enemies. We should gain the virtues of the companions of Imam al-Mahdi (a.s.), and should always be in the expectation of his appearance. Henceforth, we will be able to sacrifice our worthless souls and thus to make them worthy. Shiites must have a devout link with His Eminence during the occultation. Their hearts and souls should be filled with love and affection for him. Their thoughts should be devoted to his service and their desire should be to meet him. Their prayers should be to ask for the blessing of Allah to be showered on His Eminence, and their supplication should be for salvation. Their existence should be one welded and fused unit, and their life should blaze with love for him.

The Philosophy of Occultation

In the discussion on prophecy and the imamate it was indicated that as a result of the law of general guidance which governs all of creation, man is of necessity endowed with the power of receiving revelation through prophecy, which directs him toward the perfection of the human norm and the well-being of the human species. Obviously, if this perfection and happiness were not possible for man, whose life possesses a social aspect, the very fact that he is endowed with his power would be meaningless and futile. But there is no futility in creation.

In other words, ever since he has inhabited the earth, man has had the wish to lead a social life filled with happiness in its true sense and has striven toward this end. If such a wish were not to have an objective existence it would never have been imprinted upon man's inner nature, in the same way that if there were not food there would have been no hunger. Or if there were to be no water there would be no thirst and if there were to be no reproduction there would have been no sexual attraction between the sexes.

Therefore, by reason of inner necessity and determination, the future will see a day when human society will be replete with justice and when all will live in peace and tranquillity, when human beings will be fully possessed of virtue and perfection. The establishment of such a condition will occur through human hands but with Divine succor. And the leader of such a society, who will be the savior of man, is called in the language of the hadith, the Mahdi.

In the different religions that govern the world such as Hinduism, Buddhism, Judaism, Christianity, Zoroastrianism and Islam there are references to a person who will come as the savior of mankind. These religions have usually given happy tidings of his coming, although there are naturally certain differences in detail that can be discerned when these teachings are compared carefully. The hadith of the Holy Prophet upon which all Muslims agree, "The Mahdi is of my progeny," refers to this same truth.

There are numerous hadiths cited in Sunni and Shi'ite sources from the Holy Prophet and the Imams concerning the appearance of the Mahdi, such as that he is of the progeny of the Prophet and that his appearance will enable human society to reach true perfection and the full realization of spiritual life. In addition, there are numerous other traditions concerning the fact that the Mahdi is the son of the eleventh Imam, Hasan al-'Askari. They agree that after being born and undergoing a long occultation the Mahdi will appear again, filling with justice the world that has been corrupted by injustice and iniquity.

As an example, Ali ibn Musa al-Rida (the eighth Imam) has said, in the course of a hadith, "The Imam after me is my son, Muhammad, and after him his son Ali, and after Ali his son, Hasan, and after Hasan his son Hujjat al-Qa'im, who is awaited during his occultation and obeyed during his manifestation. If there remain from the life of the world but a single day, Allah will extend that day until he becomes manifest, and fill the world with justice in the same way that it had been filled with iniquity. But when? As for news of the 'hour,' verily my father told me, having heard it from his father who heard it from his father who heard it from his ancestors who heard it from Ali, that it was asked of the Holy Prophet, 'Oh Prophet of God, when will the "support" (qa'im) who is from thy family appear?' He said, 'His case is like that of the Hour (of the Resurrection). "He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares" (Quran, VII, 187).'"

Saqr ibn Abi Dulaf said, "I heard from Abu Ja'far Muhammad ibn Ali al-Rida [the ninth Imam] who said, 'The Imam after me is my son Ali; his command is my command; his word is my word; to command is the command of his father ; to obey him is to obey his father.' After these words the Imam remained silent. I said to him, 'Oh son of the Prophet, who will be the Imam after Hasan?' The Imam cried hard, then said, 'Verily after Hasan his son is the awaited Imam who is "al-qa'im bi'l-haqq" (He who is supported by the Truth).'"

Musa ibn Ja'far Baghdadi said, "I hear from the Imam Abu Muhammad al-Hasan ibn Ali [the eleventh Imam] who said, 'I see that after me differences will appear among you concerning the Imam after me. Whoso accepts the Imams after the Prophet of God but denies my son is like the person who accepts all the prophets but denies the prophethood of Muhammad, the Prophet of God, upon whom be peace and blessing. And whoso denies [Muhammad] the Prophet of God is like one who has denied all the prophets of God, for to obey the last of us is like obeying the first and to deny the last of us is like denying the first. But beware! Verily for my son there is an occultation during which all people will fall into doubt except those whom Allah protects."

The opponents of Shi'ism protest that according to the beliefs of this school the Hidden Imam should by now be nearly twelve centuries old, whereas this is impossible for any human being. In answer it must be said that the protest is based only on the unlikelihood of such an occurrence, not its impossibility. Of course such a long lifetime or a life of a longer period is unlikely. But those who study the hadiths of the Holy Prophet and the Imams will see that they refer to this life as one possessing miraculous qualities. Miracles are certainly not impossible nor can they be negated through scientific arguments. It can never be proved that the causes and agents that are functioning in the world are solely those that we see and know and that other causes which we do not know or whose effects and actions we have not seen nor understood do not exist. It is in this way possible that in one or several members of mankind there can be operating certain causes and agents which bestow upon them a very long life of a thousand or several thousand years. Medicine has not even lost hope of discovering a way to achieve very long life spans. In any case such protests from "peoples of the Book" such as Jews, Christians and Muslims are most strange for they accept the miracles of the prophets of God according to their own sacred scriptures.

The opponents of Shi'ism also protest that, although Shi'ism considers 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 say 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 it must be said that such people have not really understood the meaning of the Imam, for in the discussion on the imamate it became clear that the duty of the Imam is not only the formal explanation of the religious sciences and exoteric guidance of the people. In the same way that he has the duty of guiding men outwardly, the Imam also bears the function of walayat and the esoteric guidance of men. It is he who directs man'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. The Imam watches over men inwardly and is in communion with the soul and spirit of men even if he be hidden from their physical eyes. His existence is always necessary even if the time has not yet arrived for his outward appearance and the universal reconstruction that he is to bring about.

The miracle and the long life

 Up to now we have seen that the prolongation of life is scientifically possible. But let us suppose that it is not, that the process of old-age and decrepitude is

quite rigid, that it cannot either now or in the long run overcome nor alter its conditions or

circumstances - what will this mean?

 It will mean that the prolongation of human life - as is the case of Noah, or al-Mahdi - runs contrary to the natural laws which science confirmed thanks to modern instruments of experimentation. Thus this condition becomes a miracle that has hindered the applicability of a natural law under a certain circumstances, in order to preserve the life of a particular individual whose role is to cherish the Divine message.

 Yet this is not the only miracle of its kind, nor is it remote from a Muslim's faith, which derives from the Quran and the sunnah. Moreover the process of old-age is no more rigid than is the process of the passage of heat from a body of higher temperature to another of lower temperature until both of them become equal. This had occurred in the case of lbraheem (peace be upon him) when the only way to preserve his life was by hindering that process, when it was said to the fire in which he was thrown:

"قلنا يانار كوني برداً سلاماً على إبراهيم".

"We said: O fire! be a comfort and peace to Ibraheem" (Quran,21:69)

 So, he emerged from it safe and unharmed. There. are also other cases where natural laws were hindered to protect some of the prophets or Proofs of Allah on earth. When the sea was split for Musa (Moses), when the Romans were misled in thinking they had caught Isa (Jesus) or when Mohammed (peace and blessing of Allah be upon him and his progeny) left his house, while it was surrounded by the troops of Quraysh who were waiting for hours to attack him but Allah, the Exited, hid him from their eyes while he was walking in their midst. All of these cases show a hindrance of the laws of nature to protect an individual, whom the Divine wisdom wished to preserve. Therefore, why not include here the process of old-age and decrepitude?!

 From this we can deduce a general notion, which is that whenever the preservation of the Prophet's life (the Proof of Allah on earth) depends on the hindrance of a natural law, and the prolongation of his life comes to be necessary for the performance of his task, Divine care then intervenes by delaying the process so that the task of that individual can be accomplished. On the other hand, once the Divine mission of that individual has been fulfilled, he either dies naturally or as a martyr depending on what is determined by natural laws.

Thus we find ourselves confronted with the present question in connection with this general notion:

 How can the process be obstructed?

How can the necessary correlation that exists between natural phenomena, be sundered?

Does it not contradict science, which discovered the existence of that natural law or process and defined that necessary correlation on experimental and deductive bases?

 Science has already solved the problem by giving up the idea of necessity as far as natural laws are concerned. To clarify this we can say that science discovers natural laws through systematic observations and experiments. For example, when the occurrence of a natural phenomenon is followed by another one, we deduce from this a natural law that whenever the first phenomenon comes into existence it is automatically followed by another phenomenon.

 However, science does not propose a necessary correlation between the two phenomena stemming from their nature, since necessity is an invisible condition that experimentation and the instruments of scientific and inductive inquiry cannot demonstrate. Therefore, the logic of modern science emphasizes that natural law as it is defined by science- does not indicate a necessary correlation, but an uninterrupted connection, between two phenomena. But when the miracle occurs and separates one from the other, it does not mean that their correlation was sundered.

 The truth of the matter is that the miracle, in its religious sense, has become, in the light of modern scientific logic, more understandable than before, under the classical view of causal correlation. This old view assumed that every two phenomena, in which one is followed automatically by the other must have a necessary correlation, which means that it is impossible to separate one from the other. However, this correlation has been transformed thanks to modern scientific logic into a law of correlation or of consecutive succession between two phenomena without the hypothesis of invisible necessity.

 Thereby the miracle becomes an exceptional condition with regard to this connective succession without running against a necessity or leading to an impossibility.

 So, in the light of the logical foundation of induction we agree with the modern point of view which says that induction does not demonstrate the existence of a necessary correlation between two phenomena. We find that it shows that there is a common interpretation for the consecutive connection between the two. Since this common interpretation can be formed on the basis of the assumption of subjective necessity, it can also be formed on the assumption of a wisdom that made the Creator of the universe to continuously combine some particular phenomena with others. The same wisdom sometimes calls for exception; thus a miracle occurs.

WHY ALL THIS DESIRE TO PROLONG HIS LIFE

 Why should Allah, the Exalted, show all this desire for this person in particular?

Why should the natural laws be hindered just to prolong his life?

Why should the leadership of the appointed day not be left to a person born in the future, who will appear then and assume his expected role? In other words: What is the use of this long absence and what is the motive behind it?

 Indeed many people ask these questions, yet at the same time none of them is prepared to accept the Divine answer for them. However we believe that the twelve Imams form a unique group of individuals, none of whom could be substituted. But these people require a social interpretation of the situation, in the light of tangible realities, for the great operation of change and the understandable requirements for the appointed day.

 On these bases, we will temporarily disregard the characteristics that we believe should be fulfilled in the infallible Imams and ask the following questions:

As far as the expected operation of change, of the appointed day, is concerned and as far as it is understandable in the light of the norms and the experiences of life, can we consider the prolonged age of its preserved leader as one of the factors for its success, and of his ability to lead it in a better way?

 We can give an affirmative answer to this question because of many reasons among which are the following:

 First, that the great operation of change requires from its leader a unique psychological attitude, filled with a sense of success and a sense of the insignificance of the mighty existence which he has been prepared to struggle against and transform into a new civilized world.

 Thus the more the leader's heart is filled with the triviality of the civilization he is fighting, and the clearer is his sense that it is no more than a speck of dust on the long path of human civilization, the more he is ready from a psychological angle, to oppose, resist and persevere in his efforts against it until victory is achieved.

 It is clear, therefore, that the scope required from this psychological attitude ought to be proportionate to the size of change to be brought about and what needs to be rooted out of civilization and existence. So, whenever the opposition is to a mightier existence and a loftier and deeply rooted civilization, the greater is the thrust required from this psychological attitude. 

Since the message of the appointed day is to change, in a comprehensive way, a world filled with injustice and tyranny, it is therefore natural that it is looking for an individual whose psychological attitude is superior to that whole world; a person whose age exceeds those who were born in that world and who were brought up in the shade of its civilization which he is to destroy and replace with one based on justice and truth. For whoever

is brought up in a deeply-rooted civilization, that

dominates the world with its values and modes of

thinking, would be overwhelmed by it, since he would

have been born while it had been in existence, and

opened his eyes just to see its different aspects, and

would have been brought up under its power and

influence. Unlike that is a person who has deeply

penetrated history, who has come to life long before that

civilization which completes the cycle of the story of

humanity before the appointed day saw the light. He

sees it as little seeds, hardly visible, then gradually

growing and taking roots within human societies, waiting for the

right moment to blossom and appear.

Then he witnesses it, as it starts to grow and advance,

sometimes relapsing, sometimes meeting with success,

then when it begins to prosper and become gigantic,

gradually dominating the destinies of the world, such a

man who has lived through all these stages with sagacity

and caution, watching this giant - against which he has

to struggle - under that long historical perspective

which he has lived in reality, and not just read about in

books of history, such an individual would consider it as

a definite destiny, unlike Jean Jacques Rousseau's

consideration of the monarchy in France, when he was

terrified at the mere imagining of France without a king

in spite of the fact that he was one of the heralds, both

intellectually and philosophically, of the evolution of the

political situation that existed in those times. That was because Rousseau lived in the shade and under the influence of the monarchy.

On the other hand this individual who has thoroughly penetrated history, would have the dignity and strength of history and a powerful sense that all that surrounds him of civilization and existence was born at a certain time in history, when the way was paved for its existence, that it would disappear to the extent that nothing of it would remain as when there was nothing of it before it came into existence in the distant or near past, that the historical life spans of any civilization, however long they may be, are only limited days in the long era of history.

Have you not read the chapter of the cave in the Quran (surah al-Kahf)?! Have you not read of those youths who believed in their Lord, whom Allah increased in guidance, who opposed a ruling pagan existence that was ruthless and did not hesitate to suppress every single seed of at-Tawheed (Unity of Allah) so that it might not rise above the level of idolatry. So these youths became depressed to the point of despair, once the windows of hope had been closed before their eyes; so they sought refuge in the cave, where they begged Allah for a solution to their problem after having exhausted all the possibilities. For they could not tolerate the fact that falsehood was ruling, transgressing and subjugating the truth and suppressing anyone whose heart showed an inclination towards the truth. Do you know what Allah did to them? He made them sleep for three hundred and nine years in that cave and caused them to rise up from their long sleep and sent them to the outside world, after that the existence which had bewildered them with its power and transgression had collapsed and became a chapter in history that could frighten no one nor activate anything. They were brought out so that they could see all this with their own eyes and learn that falsehood is insignificant.

 Indeed if this clear vision had been true in the case of the people of the cave, with all that it bore of psychological loftiness and thrust out of that unique event which prolonged their age by three hundred years, then the same event could occur in the case of al-Mahdi, the Expected Leader, whose extended age would make him see the giant as a dwarf, the tall tree as a seed and the hurricane a breeze.

 Add to this that the experience that is granted by the concomitants of those consecutive civilizations and the direct confrontation with all their movements and changes, has a great influence on the intellectual preparation and the deepening of experience of the Expected Leader, since it puts him face to face with the many various practices of others, with all they contain of weakness and strength, and the different aspects of their errors and accuracy. And this enables him to classify the social symptoms with a complete awareness of their causes and their historical circumstances.

 Moreover the preserved operation of change, which is the task of the Expected Leader, is founded on a particular message, namely the message of Islam. Therefore, it is natural that in this case, the required

leadership should be more proximate with the original

sources of Islam, that his personality be fully shaped in

an independent way, free from the influence of that

civilization which is subject to his struggle on the

appointed day, unlike that individual who would have

been born and brought up in its atmosphere, whose

intellect and feelings would have blossomed within its

frame. Quite often such a person cannot free himself

from the effects and residues of that civilization, even if

he were to lead a movement of change against it. 

Thus, in order that the preserved leader be not influenced by the civilization he has been prepared to transform, it is necessary that his personality should be fully shaped during a previous stage of civilization, as near as possible to the universal spirit, and in terms of the principles of that civilized condition, which the appointed day is aiming at realizing under his leadership.

How will the change on the appointed day occur?

How can we can form an image about what will be accomplished at the hands of this individual in terms of a decisive victory for justice and an end to the existence of transgression that he is faced with?

The limited answer for this question is related to the knowledge of the time and the phase in which al-Mahdi (peace be upon him) is supposed to emerge to the world, as well as the possible assumption regarding what peculiarities and close relations, might characterize that phase so as to be able to draw, in that light, the shape that the operation of change would take and the path that it would follow.

But as long as we do not know anything concerning that phase, its environment nor its circumstances, we cannot scientifically predict what would take place on the appointed day, although we can imagine or give certain assumptions in this respect, which are founded on theoretical bases and not on realistic grounds.

There is one basic assumption which we can adopt in the light of the previous narratives we mentioned earlier, as well as in the light of the great operations of change in the course of history, namely the appearance of al-Mahdi (peace be upon him) after a great gap which will result in a shocking decadence and a crisis is civilization. This

gap will give the opportunity for the message to expand

and the decadence of civilization will prepare the

psychological atmosphere for its acceptance.

However, this decadence in civilization is not a mere incident that will occur suddenly in the history of human civilization, but a natural result of a contradiction in history that is cut off from Allah, the Exalted, that cannot reach a decisive solution of the end of its course, so that its fire will burn leaving nothing in its path and the light will then appear to establish a Divine justice on earth.

Is It Not Possible that the Mahdi Has Already Appeared?

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

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

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