Q. 46
What is the philosophy behind Al-Mahdi's (as) existence?
When Islam endorses common consciousness and stresses that ultimately this world will be filled with justice and equity after having been filled with injustice and oppression, it gives a factual value to this hope and creates a definite belief in the future course of humanity. This belief is not merely a source of consolation, but it is also a source of virtue and strength. It is a source of virtue because the belief in the Mahdi (as) means the total elimination of injustice and oppression prevailing in the world. It is a source of inexhaustible strength because it provides hope which enables man to resist frustration, however, hopeless and dismal the circumstances may appear to be. This belief in the appointed day proves that it is possible for the forces of justice to face the world.
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filled with injustice and oppression, to prevail upon the forces of injustice and to reconstruct the world order. Prevalence of injustice, however dominant and extensive it may become, is an abnormal state and must in the long run be eliminated. The prospect of eliminating it after it has reached its climax gives hope to every persecuted individual and every oppressed nation.
Although the concept of the Mahdi (as) is more widespread than the Muslim community, its detailed features, as revealed by Islam, more fully meet all the aspirations attached to this hope since the dawn of history. They are in greater conformity with the feelings and sentiments of the oppressed and the persecuted of all times. It is no longer necessary to look forward to an unknown savior who may come into the world in the distant future. Rather, Islam tells us that this savior is already here and we simply have to look for the day when the circumstances are ripe for him to appear and begin his great mission. The Mahdi (as) is no longer an idea. He is no longer a prophecy. We need not wait for his birth. He already exists and we are only waiting for the inauguration of his role. He is living amongst us in his real human griefs. He witnessed all the acts of oppression and persecution which are perpetrated on the face of the earth and, somehow or other, he himself is affected by them. He is anxiously awaiting the moment when he will be able to extend his helping hand to everyone to whom any wrong has been done and be able to eradicate injustice and oppression completely.
It is evident that the concept of the Mahdi (as), with its Islamic features, shortens the gap between the oppressed and the expected Savior. It spans the bridge between them, however long the period of waiting may be.
We are asked to believe that the Mahdi (as) is a particular person already living a normal life. We are also expected to believe that the idea of absolute eradication of every kind of injustice and oppression by the Mahdi (as) has already been embodied in the person of the Awaited Savior. He will reappear when he will be, as the narration says, "owing no allegiance to any tyrant."
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This tradition urges the believers in the Mahdi (as) to keep waiting for him and to continue looking forward to solace. The idea is to establish a close spiritual and intuitive link between the believers, on the one hand, and the Mahdi (as) and all that he stands for, on the other. It is not possible to establish such a link without believing that the Mahdi (as) has already been born and is a living and contemporary personality.
Thus we find that the concept of the living Mahdi (as) has given a new impetus to the idea of an expected Savior. It has made it a source of effective strength and consolation to every person suffering from deprivation and injustice, a person who rejects all forms of tyranny because he feels that his Leader -being a contemporary and a living personality and not a future idea- shares his sufferings and feels his misery.
Q.47
How will we recognize Al-Mahdi (as) when he reappears? We know that during history there have been many impostors, who have claimed to be (Al Bab) door to Al-Mahdi (as) -like Mirza Ali Muhammed, or to be both Al-Mahdi and Jesus (as), like Ghoulam Ahmed of Qadian, or to be Al-Mahdi (as) himself -like Muhammed Ahmed of Sudan?
We can put this question in a historical context. The American anthropologist L. S. Walbridge formed this question in another way as she wrote:
When the Virgin Mary (as) appeared at Fatima in Lourdes, the children who encountered her were initially denounced by the Church as impostors. The clerical hierarchy knew full well that through the visions of these children, religious power was being transferred from the Church to the "spiritual pure" laity. The Church, unable to discredit the children, ultimately had no choice but to give credence to the apparitions and incorporate reverence and visitations to the sacred sites as part of Church belief. Still, an uneasy relationship is maintained between the clerics and those who experience their deepest religious convictions through the apparitions of The Virgin. The religion that the Virgin
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Mary (as) represents (the nonconformist, anti establishment religion of the individual) continues to be a threat to the status quo of the Church. In 1960, there was much speculation among American Catholic adults and children alike about what was contained in the letter believed to be given to the oldest child at Lourdes by Mary and passed on to the Pope. Many believed that we were on the eve of enormous political and social change associated with the return of Christ and, by implication, the disempowerment of the Pope and Church hierarchy.
Al-Mahdi, too, may well be seen as the antithesis of established religion and government. His ever-promised appearance holds a latent power as great as, if not greater than, that of the Virgin. THe government of Iran, since the Safavids, has had to pay lip service to their belief in him but have always dreaded the announcement that he has appeared. For example, when Ali Muhammed, the Bab, proclaimed in Iran that he was the Mahdi, he was imprisoned and executed in 1850 by Nasser al-Din Shah with the full support of the higher levels of 'ulama. A substantial number of the lower-ranking 'ulama, on the other hand, chose to follow the Bab, many of whom were tortured and killed as a result.288
An Unfair Comparison
The comparison between the Church and Islamic institutions is always wrong. The function of Churches and Popes had an especially negative effect on Europe during the Medieval Ages, creating a so-called tension between reason and revelation. Islam, however, never created any such conflict between the norms of science and the teachings of religion, and as such was able to create a flourishing civilization.
When Imam al-Mahdi (as) appears, he will prove himself in two ways. One will be the use of genuine Divine miracles, which will be entirely impossible for other people of his age. The second will be the bringing of new knowledge that no one in his age would have, and that would be impossible for him to obtain without Divine inspiration. By using these two methods, people will be able to distinguish between impostors and the true Imam (as).
Accounts for False Claimants
There is much evidence which proves that the pseudo -Mahdi namely Mirza Ali Muhammed Shirazi, is nothing but an impostor
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288. Walbridge, Linda, WIthout forgetting the Imam, pp.165-166
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and there is nothing in common between this claimant and the true Mahdi (as). He was a son of Mirza Reza Bazzar Shirazi, born in 1235 hijri, in Shiraz. His mother was called Fatima. In his youth, he studied Islamic subjects at Najaf and Karbala, and these studies were undertaken from the viewpoint of the Sheikhia who believe that, at all times, there exist individuals as intermediaries between Al-Mahdi (as) and the people.
289 After the death of his teacher, Sayed Kazim ar-Rashty, he claimed to be his successor and set up the creed of Babism.
290 Only a few of the Sheikhia (who were the followers of his teacher) followed him. This claim coincided with the years of the internal riots and turmoil in Iran, and with the invasion of colonizing countries, especially Czarist Russia. In that period of hardship, the people heartily welcomed the tidings of Islamic leaders, and more than any other time, longed for the advent of Al-Mahdi (as) to liberate them from their sufferings. When Mirza Ali Muhammed declared that he had been nominated by Al-Mahdi (as) to prepare the preliminaries for his advent, some ignorant people, gathered round this man, and called him the Bab (door) which led to the Imam's threshold.
291
Czarist Russia viewed this man as a means by which to cause internal division amongst the Shi'ah, and helped him to propagate his ideas. His followers were sent to various parts of Iran to convert people to Babism. Riots were instigated so as to engage Iran's military forces in suppressing this confusion, allowing the colonizers to easily secure what they desired.
When Mirza Ali Muhammed realized the extent of interest in his claim, he went on to declare that he was Al-Mahdi himself. he forgot that those who had gathered round him were believers in Al-Mahdi.
292 His second claim showed that his first claim had been nothing but a demagogic act.
The Governor of Isfahan, Manouchehr Khan Gorji who was of Russian origin, supported him.
293 Ali Muhammed believed in the promises of the Governor about the conquest of iran in the war with Muhammed Shah,
294 and so compelled people to follow him and placed huge amounts of money at his disposal.
295 He insolently
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289. Matale'a-al-Anwar, p.28
290. Asrar-al-Athr, Vol.2, p.11
291. Article by Sayyah on Abbas Afendi, pp.3-4
292. Seven Reasons of Ali-Mohammad, pp.25 and 67, and other sources
293. Qarn-e Badi'e, Volume 1, p.110 of showghi.
294. Qarn-e Badi'e, Volume 1, p.114
295. Bahaollah, p.104, and other sources
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declared: "I am Al-Mahdi whose advent had been promised to the people."
296
When the people realized that his name was not Muhammed, and he was not a son of Imam Hassan Al-'Askari, and that he did not possess other attributes to be held by Al-Mahdi, they abandoned him and opposed him. Two of his former followers became some of his more famous opponents. They had been praised by him in his books, and he had taken their conversion to the Baha'i sect as a sign of the authenticity of his claim. They were Molla Abdol-Khalegh Yazdi, and Hajj Molla Muhammed Al-Baraghani al-Qhazwini.
297
He was not content with this, and some time after, by writing two books entitled Bayan-e Farsi and Bayan-e Arabi, he issued a verdict on annulling Islam and claiming his own prophethood. he declared that the Qur'an was no longer a valid book, and offered his own books to replace it.
This contention was another proof of his false claim, for, the people knew that according to the leaders of Islam, Al-Mahdi (as) would not introduce a new religion and, like the other Imams, would propagate the Qur'an and Prophet Muhammed's (saws) faith. But this man who thought only of winning his masters' satisfaction, went so far as to declare himself God and said: "Indeed Ali Muhammed Shirazi is God and is the reality of His existence."
298 This showed the seekers of truth the most futile testimony of his claim.
So far we can distinguish between the real Imam and this claimant that the real Imam would never come with contradictory claims as in this case. It is interesting to know that this same Mirza Ali-Muhammed passed through the stages of claiming 1) Babiism; 2) Imamah; 3) Prophethood and 4) godhead.
In the year 1264 (AH), which coincided with his declaration and the ensuing riots in various parts of Iran, he was at a meeting held in Tabriz. An investigation into his claim was held in the presence of the then crowned prince, Nasr al-Din Mirza. Shirazi was subsequently sentenced to lashes.
299 The prince then wrote to his father, Muhammed Shah: "This man has given a written and sealed
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296. Qamous Towghi'e, Vol.2, pp.51-2 and Zohur-el-Hagh, pp.173-174
297. Maieda Asemani, Section 7, Bohaollah, pp.231-2, and Qamous, Volume 2, pp.51-2
298. Lowh-e-Heykal-eddin, p.5
299. Talkhis Tarish of Nabil, p.324
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pledge that he will no longer commit such improper acts."
300 After this lashing, he was exempted from further punishment by those present, owing to the probability of mental imbalance.
301
Abol-Fazl Golpayegani, the well-known Baha'i missionary, has quoted, in his book Kashfol Gheta a letter written by Ali-Muhammed Shirazi to Nasr al-Din Mirza, at the same meeting begging for pardon. Abbas Afendi, titled Abdol-Baha, another leader of Babism, saw this book, and recommended it to Golpayegani, ordering its publication.
302
This letter is the best evidence of the inconsistency in his claim, and it is as follows:
My life is for you. God and those with Him witness that this humble servant has no intention to act contrary to the satisfaction of the God of Universe and His deputies, even though my existence is wholly sinful. If I have let my pen write words contrary to His satisfaction, my intention has not been rebel, and in any case, I am penitent and beg His forgiveness. This humble servant has no knowledge at all that would justify a claim. I beg God for forgiveness and repent ay matter attributed to me. If certain words and benedictions have been uttered by me, these are not the proof of anything, and I deny being a special deputy of Al-Mahdi, and I never claim this or any other matter.303
He wrote in another book:
I testify to the successors of Muhammed, namely Ali, Hassan, Hossayn ... then Ali, then Hassan, and after him the lord of the time ... I testify, too, that the concealed Imam who belongs to these twelve, greetings, is my rightful Imam.304
At the conclusion of the same book we read:
Indeed, all the points mentioned in this book are my beliefs in God. I have lived with them, and I shall die with them by God's command, and shall rise with them by God's will on Resurrection Day. I testify, too, that Ali Muhammed, in all matters, is the servant of the Remainder of God.305
It seems that Mirza Ali-Muhammed considered testification to the Imamah of Muhammed-bin-Hassan (as) as a requisite of true faith, and expresses his testimony to that Imam in the same
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300. Kashfol-Gheta', p.201
301. Ibid, p.205
302. Asrar-ol-Athar, Volume 1, p.80
303. Kashfol-Gheta', p.204
304. Sahifa Adlia, p.40
305. Sahifa Adlia, p.42
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manner. This obviously contradicts his claim of being Al-Mahdi himself and all claims that he made later.
The claim of Mirza Ghoulam Ahmed of Qadian
Concerning the claim made by Mirza Ghoulam Ahmed of Qadian, a similar background to this claim can be observed, such as contradictory statements, and claims which contradict the principles that have been agreed on by all Muslims. This might be the reason why all Muslims unanimously consider him to be outside of Islam, because this claim is heretical.
To mention only a few examples, we have noticed that he claimed:
1) He is both Al-Mahdi (as) and Jesus (as)
306, though Islamic traditions made it very clear that these are separate individuals.
307
2) He claimed that Jesus (as) was not taken up to heaven, but he died and was buried in a famous saint's tomb in a town near Qadian, India.
308 This claim contradicts the Qur'an, and is against the common consensus of the Muslims.
309
3) He claimed that he is the Prophet Ahmed whom prophet Jesus (as) had spoken about, and gave his companions the glad tidings
310. This slanderous lie is against all Islamic belief.
311
Strange World: Space Cowboys?
Even in our days there are people who claim to be international teachers for humanity. One of this claimant's supporters claims that he is the Hindus's Krishna, the Christians' Christ, the Jews' Messiah, the Buddhists' Maitreya, and the Muslims' Al-Mahdi. It seems as if mankind somehow is waiting for a quick "wash & go" by an "all in one" reformer.
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306. As-Sialkuti, Natheer Ahmed, Al-Qaulus-Sareeh Fi Dhuhooril-Mahdi Wal-Masih, pp.33-41. United Kingdom 1997, 6th edition.
307. Al-Amali, Shaikh Ad-Dhaher, Al-Qadianiah, 238, Ed. M.H. At-talaqani, Al-Ghadeer: Beirut, 1999
308. Natheer Ahmed As-Sialkuti, Al-Qaulus-Sareeh Fi Dhuhooril-Mahdi Wal-Masih, 1-15. United Kingdom 1997, 6th edition.
309. Al-Amali, Shaikh Ad-Dhaher, Al-Qadianiah, 202, Ed. M.H. At-talaqani, Al-Ghadeer: Beirut, 1999
310. Natheer Ahmed As-Sialkuti, Al-Qaulus-Sareeh Fi Dhuhooril-Mahdi Wal-Masih, 115-148. United Kingdom 1997, 6th edition.
311. The source for this information is the following book, in which you may read more about this subject: Al-Mahdi wa al-mahdawiah, A. Ameen, Ch. Al-qadianiah, Egypt.
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If you read carefully the web page of a contemporary claimant, you will find many points which lack credibility. Amongst others you can read the following:
Global changes signal the World Teachers's presence among us. We are witnessing the sudden breakdown of repressive regimes in East and West, the daily manifestation of extraordinary phenomena (miracles), thousands of grassroots movements taking the lead in addressing major social, economic, and environmental problems.
We believe these happenings take place under the influence of powerful spiritual forces. Great spiritual teachers -known in the East as the Masters of Wisdom- are now gradually emerging into the modern world. Together with Maitreya The World Teacher, The Master of all the Masters, they will show us how to build a new civilization.312
The Master of all Masters has not come as a religious leader, or to found a new religion, but as a teacher for religious and non-religious people. At the same time he (according to this international group) has been expected for generations by all of the major religions. Christian, Jews, Hindus, Buddhists and Muslims are all waiting for him!!!313
The principal source of information about the emergence of Maitreya, the world teacher, is a British artist and long-time student of esoteric philosophy. The remarkable point is that he hs studied esoteric philosophy, in particular the teachings released in the late 1800s through Helena Blavatsky and Alice A. Bailey. But the Master of all the Masters did not make any contribution in his education. This teaching led him to believe in the existence of the Masters of Wisdom, a group of perfected individuals who are the custodians of the Divine Plan for this planet. In 1959 he was contacted by one of the Masters confirming the return of Master of all masters in about 20 years and that he would have a role to play in the event.314
This representative wrote explaining something of the steps, which have led him into his work: "There are unwritten laws of reticence on some aspects of the Master-disciple relationship, I am pledged to silence on certain work for and with the Space Brothers."315
According to the representative, the Master of all Masters, Maitreya himself informed them that this body of manifestation -the Mayavirupa- was totally complete, that he had donned it, and that this Body of Light (his Ascended Body) was not at rest in his mountain Center in the Himalayas. On July 8th they were told the descent had begun. On Tuesday, July 19th, Maitreya had arrived in his "point of focus", a well-known modern country.316 So the Masters of all Masters left his
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312. http://www.shareintl.org/
313. http://www.shareintl.org/maitreya/Ma_main.htm.
314. http://www.shareintl.org/background/bcreme/bc_main.htm
315. http://www.shareintl.org/background/bcreme/BC_main.htm
316. http://www.shareintl.org/background/bcreme/BC_main.htm
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abode in the Himalayan Mountain in a "self-created" human body to travel to London on July 19, 1977, where he has since lived in the South Asian immigrant community, preparing for a "Day of Declaration", in which he will reveal himself via global television and teach the building of a new civilization without speaking a single word!!!317
Criticisms and Questions:
Unfortunately they have not explained or did not anser many questions explicitly:
1. Is the Master of all Masters "Maitreya" the incarnation of Buddha alone, or of all the expected Saviors?
2. How do these global event signa "The World Teacher's" presence among us? And how are these international social changes taking place under the influence of the powerful spiritual teachers (among others the Master of all Masters)?
3. Why did not the Master of all Masters make any contribution to his representative's education?
4. Who are those Masters of Wisdom, a group of prefected individuals who are the custodians of the Divine Plan for this planet? Why were they not specified?
5. Based on that 1959 revelation: Which role will this representative play, or is he already playing? Who is playing the role of the protagoinst "Star"; the Master of all Masters, or his representative?
6. More than 40 years since 1959 have expired, why did not the Master of all Masters keep his promise?
7. Why is there no clear description of these "Space Brothers", and what kind of relationship do they have to the UFOs?
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317. http://www.shareintl.org. And for this specific point see: http://www.shareintl.org/background/bcreme/BC_NYTintv.htm
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8. If the Master of all Masters is living in London, why is he not taking any concrete initiatives to help mankind in building the new global civilization?
In an era of scientific empiricism and rational dialogue, it is doubtful that this sort of rhetoric could give any intellectual satisfaction to a rational individual. This discussion of "space brothers" and other such things should make one realize how much of this is based upon science fiction, rather than any scientific sources. But in this sort of discussion, which is only an example of a wider phenomenon in the world, we see nothing but cloudy esoteric language without substance. It is shorn of the kind of practical and spiritual wisdom to be found in the teachings of Prophet Muhammed (saws) and his family.
Other claimants:
We have already briefly discussed the third claimant in question 4, Al-Mahdi of Sudan, but in this context we may embark upon a more detailed study. He was, as stated, a political leader who yearned to free his country from British colonists. His father was a descendant of a respected religious man (shariff) known for his good faith among the poeple of that area. His father who was a very talented boat-builder (carpenter) migrated to Khartoum in order to escape difficult living conditions in Dangola. He wanted to create better prospects for his family (and the young boy Muhammed Ahmed). All of Muhammed's brothers preferred to master their father's profession but he found himself attracted to religious studies like his great grandfather. He learned the Holy Qur'an in Khartoum and shariah and fiqh under Sheikh Muhammed Kheir's patronage. Muhammed Ahmed mastered different aspects of Islamic Studies and was known for his tendency towards Sufism amongst his peers. In 1861 he approached Sheikh Muhammed Sheief, the leader of the Summaniyya Sect, and requested to join his students and learn more about Sufism. Muhammed had shown a great deal of
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devotion and dedication to his Sheikh and teacher as well as a great deal of zeal, which distinguished him from his colleagues. When Sheikh Mohammad Sheief recognized this dedication and devotion in Muhammed Ahmed, he gave him the title of Shaykh and permitted him to give tariqah and uhuud to new followers wherever he wanted. In 1871 Muhammed Ahmed's brothers decided to migrate to Aba Island because of its greenery and trees, and rich suitable wood for their carpentry work of building boats. Muhammed Ahmed migrated with them to Aba Island where he built a mosque. Shortly he was able to gather all the inhabitants of Aba Island around him, and acquired a great deal of fame amongst them. During the following years and until he declared himself as Al Mahdi he spent time visiting people in different neighboring areas asking them to follow the "path of God Almighty".
He roamed all the areas as far as Dangola in the north, the Blue Nile region, Kordofan in the west, Sinnah and East of Sudan. He noticed that the people were discounted with the Government, to the extent that they wished that the Awaited Mahdi would appear and save them. Whenever they found a man with a great deal of knowledge, dedication and devotion to religion they thought that he was the Mahdi, Muhammed found in the people the desire and belief that he was the Awaited Mahdi and their readiness to accept him as the Mahdi. Meanwhile he was concerned by the bleak conditions of Islam in Sudan under the self-proclaimed Shaykhs.
It was in this atmosphere that Muhammed Ahmed began to turn towards Mahdi'ism. As he was getting organized, the caliph Abdullah granted Muhammed Ahmed the title of Mahdi even before he had proclaimed it himself. From then on until the fall of Khartoum to the Mahdi's forces in January 1885, there was a continuous triumphal progress of volunteer armies fighting for the victory of Islam and the accomplishment of the eschatological mission. In 1881 at Aba Island (Western Sudan) he proclaimed himself the Mahdi and started to unify the Central and Southern Sudanese tribes. This was to exploit their increasing social and economical discontent with the ruling Turks (the Ottoman-Egyptians)
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and their exploitation of the country's resources and administration. Al-Mahdi led a national revolution and Islamic revival uprising against the ruling Turks, which culminated in the fall of Khartoum and assassination of Gordon Pasha in 1885. Although Al-Mahdi died shortly after the fall of Khartoum, his Mahdist Islamic regime survived until 1890 when the Anglo-Egyptian forces under Lord Kitchner captured Khartoum, regained control and proclaimed a British-Egyptian condominium dominated mainly by British Policies, until 1956 when Sudan regained its independence.
318
In one of his letters, he claimed to have had a vision of Prophet Muhammed (saws), who supposedly told him that he was the Awaited Mahdi (as). He was promised victory, and was promised that he would triumph even if all of humanity and the jinn opposed him.
319 We see, though, that none of this happened. His movement did not succeed, and he died before the establishment of his own Islamic state in Sudan.
This proves that his claim was a false one, based upon his own ideas, lacking any objective proof. Examining his biography, we see that this man was an ordinary political leader. He studied the Qur'an and Islamic sciences like all other Muslim leaders, and although he had nationalistic and Islamic aims in his movement, he did not succeed.
Imam Al-Mahdi (as) is not a political leader in today's corrupted meaning, nor an ordinary man who will start his life as a student. He is himself a master of the godly knowledge, a revival of a religious role, and a religious symbol for humanities hope of a happy end.
320
According to Shi'ah narrations, our Imams have advised us to check and examine anyone who claims to be Al-Mahdi (as) by testing his knowledge, to see whether he possesses the Divine Knowledge that such an Imam should possess. If he fails to answer the questions, the logical conclusion would be that he is not the real Imam. It is this practical tradition that has saved the Shi'ah against all slanderous liars.
321
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318. Encyclopedia of the Orient, El-Mahdi, http://I-cias.com
319. Kurdifany, Ismail Abd-al-Quadr, Sa'adah al-Muhtady Biseerah Al-Imam Al-Mahdi, p.10, Beirut 1976. See also Al-Athar al-Kamilah lilimam al-Mahdi (As-Sudani) [The Collected Works of the Mahdi of Sudan], Vol.1, pp.139-143.
320. There are many books dealing with these claimant such as:
Bariqat ul-basr fi dhiker al-moumahdeen fi al-qarn ath-thalith ashar of M.R. At-tabassi
Tahgheer al-aqhwan min ade'ah akher az-zaman of Othman bin foudio.
Ar-rad 'ala men ida'ah an Al-Mahdi tschae we Madhah of Al-Moutaqi Al-Hindi.
Ar-rad 'ala men ida'ah an Al-Mahdi tschae we Madhah of A.S.M. Al-qarawi Al-hanafi.
Al-babiah & Al-Qadianiah of E.A. Zaheer.
321. There are many references for this advice:
Al-Kafi, Vol.1, p.340
Al-Ghaybah of Al-nou'mani, 173
Ethbat Al-Houdat of Al-Hur Al-Ameli, Vol.3, p.445
Bihar Al-Anwar, Vol.52, p.157
