On the appointed evening friends came together at Dr. Fahímí's house. After the usual formalities and enquiries the session began. Mr. Hoshyár began to speak.
Mr. Hoshyár: There is another matter worth considering as further evidence and related to the topic about the origins of Mahdiism. These are the accounts of individuals claiming to be the Mahdí in the past, whose names have been preserved in the historical sources. These reports suggest that the subject was not only wide spread, but also well authenticated in the early days of Islam. To clarify my point for all those who are gathered here I will mention some of these pseudo-Mahdís.
Mu<ammad b. \anafiyya was regarded as the Mahdí by some Muslims. He was believed to be alive and living an invisible existence in Mount Ra_wá. He would appear in the future and would fill the earth with justice and equity.[1] A group called Járúdís among the Zaydís believed that Mu<ammad b. 'Abd Alláh b. \asan was the Mahdí, and that he was in concealment. They awaited his return.[2] The Náwúsí's believed that Imam Ja'far @ádiq was the Mahdí, and that he was alive and in occultation. The Wáqifís believed that Imam Músá b. Ja'far had not died and was in occultation. He would appear in the future and would fill the earth with justice and equity.[3]
A group among the Ismá'ílís believed that Ismá'íl had not died. Rather, he had been declared dead out of fear (taqiyya) of persecution. The Báqirís regarded Imam Mu<ammad Báqir to be alive and believed that he was the promised Mahdí. The Mu<ammadís believed that following the death of Imam 'Alí Naqí, the Imam was his son Mu<ammad. This they believed in spite of the fact that he died during his father's life time. They, furthermore, believed that he was alive and that he was the promised Mahdí.[4] The Jawáziyya believed that the twelfth Imam \ujjat b. al-\asan had a son and that he was the promised Mahdí. The Háshimís maintained that 'Abd Alláh b. \arb Kindí was the Imam. Alive but in occultation, they expected that he would appear in the future. The Mubárakís, among the Ismá'ilís, regarded Mu<ammad b. Ismá'íl as a living Imam in occultation.[5]
The Yazídí faction maintained that Yazíd has ascended to heaven, and will return in the future to fill the earth with justice and equity. The Ismá'ílís say that the Mahdí mentioned in the traditions is the same as Mu<ammad b. 'Abd Alláh, known as Mahdí, who became the ruler in Egypt and North Africa. To support their belief they cite the tradition of the Prophet in which he said that in the year 300 the sun would rise from the west.[6]
A group of the Imámís believed that Imam \asan 'Askarí was alive and that he was the Qá'im. He was living an invisible existence and would appear in the future and would fill the earth with justice and equity. Another group among them held that Imam \asan 'Askarí has died but would come back to life later on and would rise because the meaning of qá'im is 'to rise after death.'[7]
The Qarma>ís regarded Mu<ammad
b. Isma'íl to be the promised Mahdí. They believed
that he was alive and lived in Anatolia. The followers of Abú
Muslim believed that Abú Muslim was the living Imam who
was in concealment. A group believed that Imam \asan 'Askarí
was the Mahdí and that he became alive after death. He
continues to live in this state until the time comes when he will
fill the earth with justice and equity.[8]
Manipulation
of the Beliefs of the People
These are the names of the people who claimed to be the Mahdí in the early history of Islam. A number of ignorant people accepted their claim and regarded them to be the promised Mahdí. However, the majority of these groups have perished and there remains nothing more than their mention in the books on history. Since that time a number of individuals belonging to Hashimite or non-Hashimite clans from different regions and countries of the world have emerged claiming to be the promised Mahdí. Historically, such claims have led to insurrections and revolutions, with much bloodshed and destruction of human life.
It is possible to surmise from events related
to the appearances of the false messiahs that the subject of Mahdiism
and the emergence of the divine savior were among the well established
religious truths among Muslims, who anxiously awaited for the
appearance of the Mahdí. They also regarded his victory
and the defeat of his enemy as imminent. Such expectations of
the people became the major source for some ambitious and crafty
individuals to manipulate their simple and pure faith -- a faith
which stemmed from the teachings of the Islamic revelation --
and lay claim to the title of the Mahdí. It is likely that
some of these individuals had no evil design and merely wanted
to redress the wrongs committed against the people. Indeed, some
of them did not even claim to be the promised deliverer. Rather,
it was the common people who, due to ignorance, intolerable living
conditions, and an impatience regarding their expectations about
the appearance of the Mahdí, took these false messiahs
to be the awaited Mahdí.
It was, unfortunately, these conditions
that caused circulation of the traditions describing and praising
the Mahdí and foretelling the signs of his appearance.
These traditions were uncritically accepted and reported in the
books. Any impartial scholar can discover these fabricated traditions
by undertaking to investigate the historical accounts of the appearance
of these pseudo-Mahdís and then to examine the <adíth
compilations that deal with the characteristics of the Mahdí.
Such, for instance, is the case with the tradition in which the
Prophet says:
The world will not come to an end until God sends a man from my family, whose name will be the same as mine, and whose father's name will be the same as my father's. He will fill the earth with justice and equity as it is filled with injustice and tyranny.[9]
In this <adíth the Mahdí's father is introduced as possessing the name of the Prophet's father, that is, 'Abd Alláh. This contradicts many traditions that mention Mahdí's father to be \asan. Hence, it is possible to maintain that this <adíth was circulated by those who regarded Mu<ammad b. 'Abd Alláh b. \asan to be the Mahdí. They must have added the sentence `whose father's name will be the same as my father's' to the original <adíth. This is supported by the view held by Mu<ammad b. Yúsuf in his book entitled: al-Bayán. He writes that Tirmidhí relates the same tradition in his compilation without mentioning the additional sentence 'whose father's . . .'. Abú Dáwúd also reports the same tradition without the additional sentence.
In another tradition recorded by Abú al-Faraj in his Maqátil al->álibiyyin Abú Hurayra is reported to have heard the Prophet saying: "Indeed, the Mahdí's name will be Mu<ammad b. 'Abd Alláh and he will be afflicted with a speech defect."[10] This tradition is also a forgery of those who supported Mu<ammad b. 'Abd Alláh b. \asan's claim to Mahdiism. It is said that he had difficulty in speaking and could barely utter certain words. His followers took this defect to be a sign of the Mahdí and forged a tradition to that effect.
The 'Abbásids also fabricated traditions to bolster their claim to this eminent role predicted about the Mahdí. According to one of these traditions, Ibn 'Abbás reported from the Prophet who said to 'Abbás, his uncle: "At the End of Time there will be Mahdí among you through whom right guidance will spread and the fires of misguidance will be put out. Indeed, God began this matter with us and will conclude it through your progeny."[11] In another <adíth Ibn 'Abbás reports the Prophet saying: "From us, the ahl al-bayt, will arise al-Saffá<, al-Mundhir, al-Man#úr and al-Mahdí. The Mahdí will be among the descendants of my uncle al-'Abbás."[12] There is little doubt that these traditions were forged by the 'Abbásids.
A tradition is related from 'Alí b. Abí ^álib regarding the appearance of black banners from the direction of Khurásán. "Among these banners is God's caliph, the Mahdí."[13] This too appears to be fabricated by the 'Abbásids or by the supporters of Abú Muslim Khurásání because the Mahdí will not come from Khurásán, and the black banners were the emblem of the 'Abbásids. There are numerous other traditions that were evidently forged by the 'Abbásid pretenders to promote support for their cause.
In general, to provide legitimacy to the claims of any pseudo-Mahdí, traditions traced back to the Prophet himself were forged and circulated among the followers. Consequently, there is hardly any prominent leader for whom there were no traditions to promote his Mahdiism. The problem was that many of these individuals had died. But their followers refused to accept their death as real. Hence, traditions were fabricated to relate that their revolution would commence after their death and upon their return to life when God commanded them to do so. Al-Fa_l b. Músá reports a tradition in which Imam al-@ádiq was asked by Abú Sa'íd Khurásání: "Why was he (i.e., the Mahdí) known as al-Qá'im?" The Imam said: "Because he will rise after his death. He will rise for an important task, as commanded by God, the Exalted."[14]
Certainly, this <adíth was fabricated by the Wáqifiyya, who believed that Imam Músá Ká~im had not died and would return as the promised Mahdí. Moreover, it is likely that it was fabricated by those who believed that Imam \asan 'Askarí had died, but would rise later on to establish a just society. Actually, in terms of the science of <adíth, the chain of transmission is weak, since it includes a person whose reliability is in question. In a similar tradition with a slight variation Abú Sa'íd asked Imam al-@ádiq: "Are al-Mahdí and al-Qá'im one and the same?" The Imam replied: "Yes." Abú Sa'íd went on to ask: "Why is he known as the Mahdí?" The Imam replied: "Because he will guide to the hidden matters." "Why is he known as the Qá'im?" The Imam said: "Because he will rise after he dies, that is, dies in the people's remembering that he will rise for the great purpose."[15] It is evident that the two traditions are actually one. In the second tradition death is interpreted as a death of the memory of his name.
The belief that the Mahdí will die and then rise to launch his revolution was accepted by some people who were also responsible for fabricating traditions to support their belief. Thus, Imam @ádiq was asked: "Is there an example of qá'im (rising after death) in the Qur'an?" He said: "Yes. A passage in the Qur'an speaks about the owner of the donkey, whose death was caused by God, and then God brought him back to life."[16]
In a long tradition Mu'áwiya b. Abú
Sufyán reports from the Prophet the following:
The Prophet said: "After my death an island by the name of Andalusia will be conquered. Afterwards the army of disbelievers will overpower them . . . At that point a man from among the descendants of Fá>ima, the Prophet's daughter, will rise from the farthest region of the Maghrib. He will be the Mahdí, the Qá'im. He is the first sign of the Hour."[17]
The tradition was probably fabricated by
the Ismá'ilis who founded a state in the Maghreb. Many
such traditions are single in transmission and, therefore, the
information in them cannot be regarded as reliable. More importantly,
in comparison to the numerous traditions about the Mahdí
reported uninterruptedly, these traditions are not credible at
all.
The
Family of the Prophet and the Eleven Imams' Predictions about
the Mahdí
Dr. Fahímí: What was the belief of the Family of the Prophet and the Imams regarding the Mahdí?
Mr. Hoshyár:
Following the Prophet's death the subject of Mahdiism was also
under discussion among the Prophet's companions and the Imams.
The Family of the Prophet, as the heirs to the Prophet's knowledge
and to the intricate matters concerning faith, was the most knowledgeable
about the Prophetic traditions. They spoke about the Mahdí
and replied to the questions that were posed to them on this subject.
Let us cite some examples of these communications by them with
some attention to the chronology. Although there are several traditions
cited from each one of the Imams and from Fá>ima Zahrá
(peace be upon her) we will cite just one from each:
(1) Tradition Narrated
by Imam 'Alí about the Future Coming of the Mahdí:
The following tradition is related by al-A#bagh
who heard 'Alí b. Abí ^álib say:
The promised Mahdí will emerge at the End of Time from among us. There is no Mahdí in any nation other than him being awaited.[18]
There are more than fifty traditions narrated
from 'Alí b. Abí ^álib in connection with
the future appearance of the Mahdí and his being from among
the Family of the Prophet.[19]
(2) Tradition Narrated
by Fá>ima Zahrá (peace be upon her):
Fá>ima Zahrá told her son
\usayn:
When I gave birth to you, the Prophet came to see me. He took you in his hands and said to me: "O Fá>ima, take your \usayn, and know that he is the father of nine Imams. From his descendants will appear righteous leaders among whom the ninth will be the Qá'im."[20]
(3) Tradition Narrated
by Imam \asan b. 'Alí:
\asan b. 'Alí said:
There will be twelve Imams following the Prophet. Nine of these Imams will be from the progeny of my brother \usayn. The Mahdí of this umma will be among them. [21]
(4) Tradition Narrated
by Imam \usayn b. 'Alí:
\usayn b. 'Alí said:
Twelve Imams will be from among us. The first among them will be 'Alí b. Abí ^álib and the last will be my ninth descendant, the rightful Qá'im. Because of his blessed existence God will bring back the dead earth to life and prosperity. God will give victory to His religion over all other religions, even if this be against the liking of the disbelievers. The Mahdí will disappear from public for a while. During his occultation a number of people will abandon religion, whereas others will remain steadfast and will suffer because of their faith. This latter group will be asked tauntingly: "If your belief is true, when would your promised Imam rise?" But, remember that whoever perseveres under those unfavorable circumstances when enemies would falsify and harm them, their status will be like those who fought by the side of the Prophet in defending the religion of God.[22]
(5) Tradition Narrated
by Imam 'Alí b. \usayn:
'Alí b. \usayn said:
The birth of our Qá'im will be hidden from the people in such a way that they will assert: "He has not been born at all!" The reason for his concealment is that when he begins his revolution he will have no one's allegiance on his neck.[23]
(6) Tradition Narrated
by Imam Mu<ammad Báqir:
Mu<ammad b. 'Alí Báqir
told Abán b. Taghlib:
I solemnly declare that the Imamate is the divine covenant that has reached us from the Prophet. The Imams after the Prophet are twelve in number of whom nine are the descendants of \usayn. At the End of Time the Mahdí will also emerge from among us who will protect the religion of God.[24]
(7) Tradition Narrated
by Imam Ja'far @ádiq:
Ja'far b. Mu<ammad @ádiq said:
Whoever acknowledges all the Imams, but denies the existence of the Mahdí, is like the one who acknowledges all the prophets but denies the prophethood of Mu<ammad (peace be upon him).
Someone asked him: "Among whose descendants
is the Mahdí?" The Imam responded:
The fifth progeny of the seventh Imam [Músá Ká~im] will be the Mahdí. However, he will disappear. It is not proper for you to name him.[25]
(8)Tradition Narrated
by Imam Músá Ká~im:
Yúnus b. 'Abd al-Ra<mán
asked Imam Músá b. Ja'far: "Are you the rightful
Qá'im?" He replied:
Yes, I am the rightful Qá'im. But the Qá'im who will purify the earth from the enemies of God and will fill it with justice and equity, is my fifth descendant. Since he is afraid for his life, he will be in occultation for a long time. During this period of occultation, a group will turn away from religion. But some will remain steadfast in their faith.
He went on to add:
Blessed are those Shí'a who during this period of occultation will continue to be faithful to us and remain steadfast in their loyalty to us and their hostility toward our enemies. Truly, they are from us and we are from them. They are convinced about our Imamate and we acknowledge their fealty to us. By God, blessed are they! They will be with us in Paradise.[26]
(9) Tradition Reported
by Imam 'Alí b. Músá Ri_á:
Rayyá b. @alt once asked Imam Ri_á:
"Are you #á<ib al-'amr (Master of the Undertaking)?"
The Imam said:
Yes, I am the Master of the Undertaking. However, I am not that Master of the Undertaking who will fill the earth with justice and equity. How can I be that Master of the Undertaking when you are witness to the prevalent weakness and helplessness? The promised Qá'im will be old in age but young in appearance when he emerges. He will be so powerful and strong that if he extended his hand to the most huge tree it would fall uprooted. And if he screamed among the mountains the rocks would be crushed into pieces. The rod of Moses and the seal of Solomon are with him. That person will be my fourth descendant. God will keep him in occultation for as long as He deems necessary. Then, He will cause him to appear, and through him God will fill the earth with justice and equity as it is filled with tyranny and oppression.[27]
(10) Tradition Reported
by Imam Mu<ammad b. 'Alí Jawád:
Imam Mu<ammad Taqí Jawád
told 'Abd al-'A~ím \asaní:
Our Qá'im is the same as the promised Mahdí whom you should await and when he appears you should obey. He will be my third descendant. I swear by the God who sent Mu<ammad as the Prophet and appointed us as the Imams that even if there remains a single day on earth, God will prolong it until the Mahdí emerges and fills the earth with justice and equity as it is filled with injustice and tyranny. God takes care of His affairs overnight just as He managed the affairs of Moses in one night. Moses had gone to fetch fire for his family and he returned having been fully designated as God's prophet.
The Imam then added: "Awaiting for
the deliverance to come is the best act for our Shí'a."
[28]
(11) Tradition Narrated
by Imam 'Alí Naqí:
Imam 'Alí Naqí said: "Following
me my son \asan is the Imam, and following \asan it will be the
Qá'im who will fill the earth with justice and equity."
[29]
(12) Tradition Narrated
by Imam \asan 'Askarí:
Imam \asan 'Askarí told Músá
b. Ja'far Baghdádí:
I see you disputing in the matter of the Imam after me. Be aware that anyone who acknowledges the Imams after the Prophet, but rejects the Imamate of my son is like the one who has accepted the prophethood of all the prophets except the prophethood of Mu<ammad. The one who denies the latter is like the one who has denied all other prophets. The reason is that obedience to the last Imam is like obedience to the first Imam among us. Hence, whoever rejects the last among us is like the one who has rejected the first Imam. Let it be known to you that the occultation of my son will be so much prolonged that people will fall in doubt except for those whose faith God protects. [30]
Are
these Traditions about the Mahdí Authentic?
Engineer Madaní: You can follow these traditions only if they are sound and reliable. Do you regard all these traditions about the Mahdí reliable?
Mr. Hoshyár: I do not claim that all the traditions, on the subject of the Mahdí are highly reliable and that all its narrators are trustworthy. However, there are some among these that could be regarded as unquestionably authentic. These traditions, like all other traditions, include authentic, good, reliable, and weak cases. It is not necessary to go through the investigation of each one of them because, as you have noticed, these traditions are so numerous that any fair minded and unprejudiced person can refer to them with confidence. This confidence is based on the underlying theme in all of them that the existence of the Mahdí was among the well known subjects of Islam whose seeds were sown by the Prophet himself and whose detailed information was provided by the Imams. It is possible to maintain with certainty that in Islam there are few other subjects which could muster so many related traditions as can be summoned concerning the existence of the Mahdí.
Let me elaborate. From the beginning of
his mission until the Farewell Pilgrimage, the Prophet had mentioned
the subject of the Mahdí innumerable times. Following the
Prophet, Imam 'Alí, Fa>ima Zahrá and other prominent
members of the Family, had carried on the tradition of reporting
about the future coming of the Mahdí. After all they were
the carriers of the Prophetic knowledge. After the death of the
Prophet in the year 632 CE, Muslims were counting the days for
the Mahdí to appear. This led them to recognize the false
pretenders who appeared from time to time in history. These traditions
were reported by all schools of Islamic thought, such as the Sunnis,
the Shí'ís, the Ash'ari and Mu'tazili theologians,
as related by the Arab, Persian, Meccan and Medinese narrators
as well as those from Kufa, Basra, Baghdad, and so on. With all
these traditions, which actually number more than a thousand,
is it possible for any fair minded person to cast doubt in the
matter of the future coming of the Mahdí by claiming that
these traditions were fabricated by the extremist Shí'ís
and ascribed to the Prophet?
It was getting late at night and there was
no time to continue the discussion any further. Hence, the decision
was made to take up more discussion in the future session to be
held at Dr. Fahímí's residence.