COMPARATIVE VIEWS ON MAHDISM The Divine vs The Human

Secondly, unless man returns to the pristine Pathway of Allah, he will find himself rudderless in a sea of disaster, in grave danger of not recognising the Chosen One, Imam Mahdi (a.s.), Imam of the Age, who is to lead mankind and establish justice and peace upon the Earth.

Throughout the centuries mankind, by its own standards, has sought someone to bring justice as a means to peace and fulfilment. Leaders have come and gone, but impenitent man in his ignorance and futility still keeps seeking one who will bring victory over oppression. Sadly in many instances the justice sought has been driven by fallible conceptions and convictions; even, at times, worsened by cleverly-concealed ambitious desires.

This paper attempts to demonstrate firstly, that without the recognition of, and aid from the Lord of the Worlds, mankind will never have cognisance of true justice, true values, and thus no matter how much it struggles, will never attain understanding of that which it innately seeks.

Secondly, unless man returns to the pristine Pathway of Allah, he will find himself rudderless in a sea of disaster, in grave danger of not recognising the Chosen One, Imam Mahdi (a.s.), Imam of the Age, who is to lead mankind and establish justice and peace upon the Earth.

1.1 The Nature of Man
Created by Allah, man\'s existence was for a noble purpose as seen Qur\'anically in Surah Al Hijr (15:26,28,29). Fashioned out of clay but breathed into by Allah, Lord of the Worlds, Adam (a.s.) the first man and recipient of the Divine life force was created in such a way that it was possible for him to attain the greatest heights of spirituality and intellect, receiving the capability of being the representative of Allah upon the Earth. This was acknowledged in aya 29 when it was said to the angels: "When I have fashioned him and breathed into him of My Spirit, fall down in obeisance unto him". As if to reinforce this spiritual element of man’s being, the same words are given in verse 72 of Surah 38. Added to this spiritual element was the time spent with Allah in which He taught Adam, and even the angels acknowledged man\'s superiority over them in the attainment of this knowledge.

Nevertheless, in forgetting his origin and his Creator, man could revert to the lesser material, the clay which was ever part of him, and Iblis, the enemy of mankind, refused to bow to man basing his argument entirely on the reasoning of man’s material constituent being inferior. Even the angels had questioned when told that man was to be created as Allah\'s Vicegerent on earth: "Wilt Thou place therein one who will make mischief therein and shed blood?" Surah Al Baqarah (2:30). This may be further emphasised by the fact that Allah has, to a large extent, given man free will. It is man who must choose to fulfil his destiny with honour, and this may be seen in Surah Yunus (10:99) where Allah has stated the following: "If it had been thy Lord\'s Will, they would all have believed - all who are on the Earth! Wilt thou then compel mankind against their will to believe?" . Had Allah wanted blind obedience there were myriads of angels ever there to fulfil all that He commanded. Indeed, man was different, unique, and Allah answered the angels’ question by stating, “I know that which ye know not!”

Therefore, to focus upon the baser material of man’s origins would be to negate that most wonderful phenomenon - the spirit which Allah breathed into man, which has carried down through the generations over the thousands of years of man’s presence upon the earth. This has been addressed by Ayatullah Murtaza Mutahheri in the following: "In Islam the spiritual element breathed into man during the Creation of Adam means that man must pass from the innately good to that which is evil. Therefore, all of mankind has the propensity to turn to Allah."[1] He elaborates on this, indicating the example of Firawn. He, and those like him, still had the opportunity to turn to Allah, as in Surah Naml (27:14), “They denied Our signs, though their souls acknowledged them.” Of this aspect, Ayatullah Mutahheri likens their denial to a sort of revolution against their own consciences, with disbelief being the rejection of what their hearts believed.

Thus man may have travelled far down a pathway alien to that which is worthy and blessed, yet his soul acknowledges his spiritual need, even as his reason and actions deny such. We see indications of this recognition of the soul in the many legends which have been relayed through the ages, cultures and generations. The scenario is duplicated many times of the struggle between the Oppressor and the Righteous man who leads to victory and a bright future.
For those who have understanding, it is obvious that even in far-off lands, over many centuries, the need for Allah’s leading, although perhaps heavily overladen with cultural romanticism and digressions, remains as a small ember awaiting the divine spark which will light the fires of understanding to bring forth those who will choose to follow Allah’s ways and Allah’s Vicegerent. For those who do not have, or reject, spiritual understanding the unrequited longing of their souls hastens them down pathways away from Allah, to false deities and false Mahdi’s of their choosing, for by nature man’s very being requires him to worship. “Then set your face upright for religion in the right state - the nature made by Allah in which He has made men; there is no altering of Allah’s creation…” Surah Al Rum (30:30).

1.2 The Pathway of Man as Commanded by Allah
“..as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path.” Surah Al Nisa (4:175)

None can doubt the complexity of man’s composition when analysing the sum of his constituent elements which comprises the physiological, the psychological and the spiritual. The scope of man’s intellect and being has travelled far into the region of knowledge and capability,extending into religious, sociological, educational, scientific, industrial, political, economic, ecological, cultural, legal and governmental mores, all of which are interdependent, and lead into many further diverse areas requiring regulation and guidance. Therefore it is reasonable to conclude that the One most able to understand and guide mankind is his Creator, Allah Most Merciful.

(a) Monotheism: Say: Verily my Lord hath guided me to a Way that is straight - a religion of right - the Path (trod) by Abraham the true in faith, and he (certainly) joined not gods with Allah.” Surah Al An‘am (6:161)
The first recognized step in this pathway is the acknowledgement of Islamic Monotheism, the fundamental belief in which Allah Alone is worshipped, having no partners nor yet is there any other God or one like Him upon whom one can call. The pathway of man as commanded by Allah is one in which recognition of, and obedience to Allah brings guidance and protection, and this may be seen in Surah Al Ikhlas - The Purity of Faith. All else is falsehood.
Imam Ali, Commander of the Faithful (a.s.) gives the following advice: Now then I advise you to fear Allah, Who created you for the first time; toward Him is your return, with Him lies the success of your aims, from Him terminate (all) your desires, towards Him runs your right path, and He is the goal of your fears (for seeking protection)… [2]
(b) Islam: “…. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” Surah Al Ma’idah (5:3)
Islam, the essence of monotheistic belief, is the religion which Allah has chosen for mankind, and which was, as stated in the Qur’an, the religion given to the Prophet Ibraham (a.s.) and those Prophets and Messengers chosen by Allah to follow on. It was perfected during the life of the Holy Prophet (s.a.w.) and its vast stores of knowledge, laws, and admonition for mankind have been passed down through the centuries, being relayed and interpreted for the believers of each age by Allah’s chosen Representatives since that time.

Imam Ali (a.s.) speaks of it thus: “Have you fully realised what Islam is? It is indeed a religion founded on truth. It is such a fountain-head of learning that several streams of wisdom and knowledge flow from it. It is such a lamp that several lamps will be lighted from it. It is a lofty beacon illuminating the path of Allah…..”
(c) The Prophet of Islam (s.a.w.): “O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and a Warner.” Surah Al Ahab (33:45)
On the pathway of Allah we cannot advance, nor yet hope to attain spiritual fulfilment, neither is one’s future secure at all without knowledge of, and love towards the holy Prophet Muhammad (s.a.w.). The final Prophet of Allah, who, of all Prophets, alone was given the responsibility, as seen even in previous scriptures, of being the mercy for mankind in its entirety. His position has been established by the Word of Allah, in which it is said: We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not. Surah Saba’ (34:28)
The Holy Prophet (s.a.w.) was not only the Receiver and Conveyor of the Message from Allah, but Judge and Statesman. He led the prayers of the people, educated them, administered divine justice between them, and issued orders as the leader of their society in war and peacetime. So important is the rank of this Prophet of Islam (s.a.w.) that there are many texts requiring obedience to him, such as Surah Al Nisa (4:80) in which it is said: He who obeys the Messenger obeys Allah. In fact, if one only refers to texts using the Arabic verb Ata’a meaning “to obey”, one immediately finds 27 verses which exhort obedience to the Holy Prophet (s.a.w.) as being obedience to Allah. Therefore the position of the Holy Prophet in the way of Allah is of paramount consequence.

1.3 The fulfilment of Allah’s promise
It is in the worship of Allah and sincere obedience to his Holy Prophet (s.a.w.) that Allah’s promise of guidance and mercy may be found. The Almighty has never allowed man to be left unprotected, without light and guidance. Even during long passages of time there were signs, scriptures and Messengers for those who retained faith in Allah. As reminded by Ayatullah Mutahheri, The Prophets and the Imams have been described as the main routes and the straight path, the sign-posts for the people, the light houses in the land, the guides to the way of Allah, the preachers of His message and the proclaimers of what He likes.[3]

This Light and Mercy did not disappear with the death of the Holy Prophet (s.a.w.) nor yet was there confusion over this issue for those of belief. This may be seen in the words of the Holy Prophet (s.a.w.) prior to his death beside the pond of Khumm on the 18th of Zhul Hijjah after the Farewell Pilgrimage: “It seems as if I have been summoned and I am going away. However I am leaving among you two weighty things, one of which is greater than the other. They are the Book of Allah the Almighty, and my children. So take care how you treat them after me. The two shall never part company until they come to me at the Pool. The Lord, Allah, the Almighty, is my Master and I am the master of every true believer.” Then he took the hand of Ali in his hand and said: “He is the master of those whose master I have been. O Allah, love those who love Ali and hate those who hate him…” [4]
This was not a capricious pronouncement prompted by nepotism or brought about by his love of Ali(a.s.), though there can be no doubt that certainly he did love him - this was by command of Allah with far-reaching consequences as deeper study reveals.

After Imam Ali, Commander of the Faithful (as.) would be those of the progeny of the Prophet (s.a.w.) through his and Fatemah‘s (a.s.) line, and this is noted in further reports from a number of sources, as in the following: The Holy Prophet (s.a.w.) said: Behold! My Ahl-ul-Bayt are like the Ark of Noah, whoever embarked in it was saved, and whoever turned away from it was drowned. [5].
The Holy House (a.s.) was to prevail, not through Prophethood but Imamate - Spiritual Leadership and Governance. With each generation has been the Imam, the Wali, the Master of the Age, the one Perfect man whose purity and knowledge and nearness to Allah gives guidance to the Believers. With the occultation of Imam Mahdi (a.s.) the twelfth Imam, has come the promise of his re-appearance through which Allah, is to bring back justice and righteousness to the Earth. He, himself, has said: “I am Al-Mahdi, and I am the Still-living one who will establish justice throughout the world the same as it has been filled with oppression. Surely the earth will never remain without a witness, and people will not live in lack of a leader. Thus do not retell this except for your Muslim brothers who are Men of God”. [6]

2.1 Man’s tendencies to follow false pathways
He Who taught (the use of) the pen - taught man that which he knew not. Nay! But man doth transgress all bounds in that he looketh upon himself as self-sufficient. Verily to thy Lord is the return (of all). Al ’Alaq (96:4-8).
Qur’anically man who chooses to live without spiritual ethics is unappreciative. Created, nurtured and sustained by Allah, as stated, man is ungrateful, arrogant to the point of ignorance, rebellious, putting his own will before the Almighty, from Whom he came, and to Whom he is finally to return…Then see you such a one as takes as his god his own vain desire? Al Jathiya (45:23).
Obedience to Allah’s commands brings safeguards, thus while obedience is mandatory, science has often revealed that these commands are demonstrably beneficial. Discussion of dietary laws is not intended here, nevertheless there is a very thought-provoking text in connection to this aspect of obedience: “And do not eat of that on which Allah’s name has not been mentioned, and that is most surely a transgression; and most surely the Shaitans suggest to their friends that they should contend with you; and if you obey them, you shall most surely be polytheists (idol-worshippers).” Surah Al Anam (6:121). Clearly it is a warning for man not to place the influence or advice or commands of any other being above the words and commands of Allah, for the outcome of such is polytheism.
We are also reminded that man is not without an Enemy, and the vow of the Shaitan was : “I will lie in wait for (ambush) them on Thy Straight Way…” Surah Al Araf (7:16). We who are Muslim cannot claim immunity, but must be ever vigilant, remembering that the vowed ambush would not take place on a by-way, but on Allah’s Straight Path. It is not surprising therefore that the followers of Islam have diverged into many pathways.

Dealing with Degrees of Polytheism, which is a major recurrent theme in man’s history, Ayatullah Muttaheri states: “Now we can comprehend what the Holy Prophet meant when he said that infiltration of polytheism into belief is as quiet and imperceptible as the crawling of an ant on a smooth (black) stone in the darkness of night. The fact is that the dividing line between monotheism and polytheism is the relationship between Allah on the one hand and man and the world on the other. This relationship is that of “from Him” and “to Him”. In the theoretical monotheism the line of demarcation is “from him”. We are all from Allah.”[7]

2.2 Historical Evidence of false pathways:
“Mankind was but one people; so Allah sent the prophets as bearers of good tidings and as warners, and He sent down with them the book with the truth, so that it might judge between the people in that in which they had differed. And none differed about it but the very people who were given it, after clear signs had come to them, revolting among themselves; whereupon Allah guided, by His will, those who believed, to the truth about which they differed…” Surah Al Baqarah (2:213)

Of the above verse, al-Allamah as-Sayyid at-Tabatabai’ comments: “This verse explains why religion was promulgated and mankind obliged to follow it, and why differences occurred in it. Mankind,…were in the beginning one single group. Then occurred differences about the acquisition of the necessities of life.” This earliest religion for mankind was expanded and enhanced by the sending of Prophets, but again there was deviation. “ … This time about the knowledge of religion, or about matters concerning the beginning and end of mankind. Thus, religious unity was disrupted and various groups appeared on the scene, and their differences contaminated other aspects of life. These second differences only occurred because of the revolt of the very people who were given the book, after the fundamentals and characteristics of religion had been fully explained to them, and the proof of Allah had been completed for them.” [8]

Clearly, there were initially two reasons for the differences within mankind from which others branched: (a) desire for worldly gains, which he considered as a natural phenomenon and (b) religious differences, which were not natural, but based on the revolt of mischief-makers.

Religious deviations
The religious history of mankind reveals that not only have religious differences crept into the purity of religion, but in many cases further alienation has existed because of those who have been motivated by politics and avarice to deceive themselves and/or the people. We are reminded of Ayatullah Muttaheri’s words: Sometimes a religious creed is misused in a social system. [9]
In any case divisions, many of which have been accompanied by bloody battles, have marred the essence of religion of those in the past. On the other hand, there are those who have gradually grown away from the Path, replacing it with a cultural by-way. Whatever the case, today we witness a mere glimmer of that which had once been a powerful glow.
Hindusim, Buddhism and tribal cultures
Taking into account some of these areas regarding religious differences, we should mention that Hinduism and Buddhism still exhibit some areas within their ancient books which allude to a time when polytheism was not their focus. Tribal cultures also appear to contain elements of a past monotheism.

Judaism
Unlike the previously-mentioned religions, Judaism [10] , as we now describe it, originated from an identifiably pure source as seen with Prophet Abraham (a.s.) and was passed on by the Will of Allah through major and minor Prophets (a.s.), as is witnessed Qur’anically: “We did aforetime grant to the Children of Israel the Book, the Power of Command, and Prophethood; We gave them for sustenance things good and pure; and We favoured them above the nations.” Surah Al Jathiyah (45:16). However, as also witnessed Qur’anically, those who were entrusted with this Pathway of Allah fell away from His Truth. So far did they fall that we see, even in their scriptures where human sacrifice, for a time, became part of their ritualistic belief.[11] Their un-Godly Pathway was prompted by their arrogance and wilfulness, and Allah has given us this insight into their thought processes: “….they inherited the Book, but they chose the vanities of this world saying: (everything) will be forgiven us” Surah Al A’raf (7:169). Had they chosen to remain on the Straight Pathway it would have led them, even as their Scriptures testified, to acceptance of the the Holy Prophet (s.a.w.) and the perfection of Islam.
>From Judaism have come a number of sects - today’s orthodox branch of Judaism has stemmed from Pharisaism, the prevailing religion at the time of Jesus (a.s.). Branches of Judaism include the ascetics and Cabalists with their esoteric teachings, as well as the modernists who want an end to male circumcision and the Sabbath, and the upholding of what is known sin (in reality they have completely dispensed with all the old teachings referred to as Torath Yahveh or Yirath Yahveh - see note 10); Zionism is not an accepted religious branch of Judaism, being more a political faction and is, in fact, dismissed as heretical by the true orthodoxy while being eagerly accepted by irreligious Jews. However, a growing number of Rabbi’s and sects are teaching that unless Zionism is a part of their system of belief, they are not true Jews.

Christianity
Digressions in Christianity came early in its existence. History will testify to the fact that for a short time during the early Christian era, the true Church responded to the needs and teachings of the people. However, with the Rome-centred deviation and spread to the farthest reaches of the known world, the truth became anathema and alarming philosophies and practices became orthodoxy with devastation for those who believed otherwise.

In Christianity monotheism was supplanted by polytheism. Of this the Qur’an makes mention: “They take their priests and their anchorites to be their Lords in derogation of Allah, and they take (as a deity) Christ the son of Mary; Yet they were commanded to worship but One God: There is no God but He.” Surah Al Tawbah (9:31)
Digression from monotheism and Divine Guidance, brought corruption and arrogance. History witnessed great wealth and power in the hands of the ruling Popes; the merging of Church and State, through client Royals; loss of social justice with vast gulfs between the rich and poor; resultant slavery; denial of education to the common people, and anathematisation of science as being evil. History elaborates on the many military forays into unknown regions, blessed and financed by the church; wars waged on countless unsuspecting indigenous populations the most famous of these holy wars, the Crusades, promising immediate absolution for those who would rescue the Holy Land from the evil Muslims.

Today’s Christianity owes its survival to several factors: (a) the commencement in the 13th Century Renaissance lasting approximately 300 years, in which ordinary people demanded their rights to education, skills and cultural learning. (b) The Seventy Years Captivity which commenced in 1305 with a French Pope, Clement V being crowned in Lyon, and the papal court being moved from Rome to Avignon in 1309 where it remained throughout the reign of the next seven Popes, ending in 1377 with return of the papal throne to Rome under Pope Gregory XI. (c ) The Reformation in 1517 with Martin Luther’s stand against certain Church practices, and from which the Protestant movement sprang. The Reformation went further, questioning Church dogma, with reinterpretation and publishing of Scriptures, a blow to the established Church from which she has never fully recovered.
It must be noted that none of the above factors, the Reformation included, brought back the monotheism taught by Jesus (a.s.). Hence its polytheism continued, in essence preventing recognition of the revealed truth of Islam, still leading man away from salvation. Shifts in Christian religious beliefs have continued and may be seen in innumerable diverse sects and cults. Man’s spiritual desire for monotheism may be seen in the large numbers of adherents leaving the churches, searching for religious substance.
Contemporary New Age Religions
Cults: It would be very remiss not to mention the “New Age” cults and religions which are gaining sway throughout the world, particularly the Western world at this time. Many appear to be a melange of elements of Hinduism, Buddhism, Wicca (witchcraft), Gaia worship (Earth worship), Goddess worship and further hocus pocus, mostly influenced by Pantheism.

Pantheism et al. : Recognising that Pantheism is an ancient cult, it is included because of its far-reaching effect in newly-merging cults, even in some modern Christian teachings. In Pantheism we note that “God” is in everything and everything is God. Therefore, one may live as one chooses, for to obey one’s instincts and desires is to be obedient to “God”. Seemingly in conflict is what is termed Deep Ecology in which the inherent belief is that man is of no more intrinsic value than an animal or plant, etc. However, if pantheism over-rides, then all are equally “God” .
Further into this aspect is that which is now designated as “speciesism”. An interesting quotation from financier, Sir James Goldsmith gives further indication of this: No matter how brilliant the technological revolutions, no matter how useful the economic and political initiatives, there can only be hope if man cast away his anthropocentric delusions… and find his place in nature.” [12] Speciesism states that man must remember that he is no more valuable than a blade of grass or an ant. Therefore we find man being tossed from one extreme to another - from God to insect! For him to consider his origin as being of special significance and nobility, is a view regarded as harmful and incorrect.
Goddess and Gaia worship: An article in the Religion column of (U.S.)Time magazine May 6, 1991 headed When God was a Woman, with the sub-heading Worshippers of Mother Earth are part of a Goddess resurgence, mentions the following: “To mark Earth Day last week, four women and two men stood on a hilltop outside Mount Horeb, Wisconsin, literally praying to Mother Earth………..The ceremonies were part of a growing U.S. spiritual movement, Goddess worship, the effort to create a female-centred focus for spiritual expression. Most participants are women who seek a deity other than God the Father, and a faith less patriarchal than the Judeo-Christian tradition seems to offer. Adherents claim the movement involves as many as 100,000 U.S. women. …… Isis or Astarte are often invoked, [though]most worship a vague generic “Goddess” often depicted as Mother Earth or Gaia, in line with environmental awareness…..some old-line churches are opening up to the Goddess”.

Feminism: It is notable that in one North American mosque, Islam has been tainted by Feminism, having a female muezzin and a female Imam to lead the prayers. Certainly placing women’s un-Islamic desires for leadership ahead of obedience to Allah, upholds what has been written by Imam Ali, Commander of the faithful (a.s.): Do not obey them even in good things so that they may not attract you to evils.[13]
Syncretism: Syncretism, classified as “Religion of all Religions”. This is not Islam but “the blending of the best of all religions”…. reminding of the Pagan Meccans when they suggested to the Holy Prophet (s.a.w.) that they would bow down and worship “his god” if he would worship theirs.
Syncretism is part of a global agenda reported by the first General Secretary of the World Council of Churches, Dr. W.A. Visser ’t Hooft as such: The word syncretism should be reserved for another type of religious attitude which deserves to have its own name because it is such an important, persistent and widespread religious phenomenon. This is the view that holds that there is no unique revelation in history, that there are many different ways to reach the divine reality, that all formulations of religious truth or experience are by their nature inadequate expressions of that truth, and that it is necessary to harmonize as much as possible all religious ideas and experiences so as to create one universal religion for all mankind.” [14]
Islam’s inflexibility in this regard is being questioned, even by some Muslims, as other religions adjust belief to fit a global theology. Interfaith organisations are working towards this end with the development of a new “Interfaith Ministry“. Prayers intoned have segments from all religions, and one phrase used in a recent combined prayer was “La Illaha Illallah, Muhammadan Rasooloollah” which so completely negated every other polytheistic utterance - obviously this phrase has not been understood by the authors of the prayer. We await with interest the day their vision is unveiled.

2.3 Human responses to deviations - revolutions without divine guidance
Man who is unschooled in true spiritual matters has no base from which he may judge matters of spiritual significance. This does not prevent him from using his natural inclination towards justice in which he may determine that ills have resulted from religious deviations. This has tended to lead man to discard religion entirely without searching for truth, at times proclaiming it to be the causation of all ills.

One result of religious digression, Revolution without the guidance of Allah, may be seen as the great swing away from religion itself. Prompted by social injustice wearing the guise of religion, the swing away from “religion” after the reformation, continued in the direction of politics free of religion. In eighteenth century France, revolution took place during which time thousands of aristocrats were executed, including the King, who had claimed the Divine Right of Kings. During this time that an ugly scene was enacted wherein a prostitute was lifted high above the cheering crowds and given the title, “Goddess of Reason”.
Atheism finds ready root in this fertile soil. Other revolutions were the direct result of uprising against unjust and oppressive regimes labeled as having had Divine favour. While freedom may be the primary goal, materialism appears to transcend it, and Marx, for example, believed that freedom is nothing except consciousness of historical necessity. Although an intellectual, he never appeared to give credence to the higher essence of man, or a Higher power. As late as 1986 another former Russian President, Mikhail Gorbachev is reported as saying: We must lead a determined struggle against religion, and we must reinforce atheist propaganda” [15]
The upholding of atheistic policy, even while upholding human rights values and ethics, eventually leads to destabilisation - usually this comes about due to man’s unfailing tendency towards tyranny in order to control the multitudes.

3.1 Responses to revolutions and wars - the UN and its background.
Man’s condition without spiritual guidance has caused pain and tribulation upon the Earth. It was not without reason that Allah has instructed us of man’s many failings. The greatest of these with regard to human Society is his propensity toward tyranny and war. Therefore, Society has had to look for ways in which to curb the outcome of this evil.
As early as 1307 the French legislator, Pierre Dubois drafted a plan for forming a union of Christian nations under the lead of the King of France. However, there have always been those who have believed in unity for mankind as a whole, and in contemporary times the principle is to seek peace through global unity, irrespective of religion.
The late 19th, and early 20th centuries saw Western European efforts for prevention of war through the Hague Conferences, which proved unsuccessful with the outbreak of the First World War. In 1918, associations to prevent wars were formed in Europe and sections of early treaties, namely Westphalia and Vienna, were included in the Versaille peace treaty, as well as proposals for a League of Nations which was formalised on 1st January 1920 with a membership of 28 Allied and 14 neutral States. This membership later increased to some 60 States. The purpose was to prevent future wars by establishing relations on a basis of justice and honour, promoting co-operation and supplying material and intellectual aid. The official seat was Geneva and the official languages French and English.
As organisations before it, the League of Nations proved not only inadequate, but in some aspects its decision-making and lack of control were considered negative. Its failure is considered to have been due to cases wherein “vital interests” of powerful totalitarian nations were involved. Only the minor states were pressured to obey the League. The final Assembly was held on April 8th 1946.

UNITED NATIONS
The United Nations came about in response to the failure of the League of Nations but its aims did not change. Representatives of nations opposed to Germany, Italy and Japan, met in San Francisco in April 1945, working on what we now know to be the Charter of the United Nations which was signed in June 1945. The UN was established on October 24th, 1945 before the end of the Second World War, and before the final League of Nations Assembly.
The UN Charter has many fine aspects relating to the maintaining of peace on the basis of justice, with promotion of friendly relations and co-operation in all matters for all nations. There is also commitment to the collective encouragement for respect for human rights and fundamental freedoms for all without distinction as to race, sex, language or religion. Nation Members are encouraged to settlement of disputes where peace and justice are not compromised. It is said that States that are not members are also to observe the same principles, although the UN has no jurisdiction in the internal affairs of States unless the UN Council is taking action to settle a dispute. World Health, Education, Affairs in respect of Women and Children, even of religion, receive attention in Covenants which are duly ratified by member States.
Some authors have considered the UN Charter to be approaching the excellence of civil laws relating to governance and justice, which were designed by Imam Ali (a.s.). Nevertheless, there are some UN Covenants, sections and statements which may be regarded as ambiguous, or may even translate into actions being disadvantageous, depending on perspective. Therefore, we are reminded of the fact that although of the highest degree of excellence, it is still the works of men’s hands. Looking at the personalities of men who have had the most to do with this charter and this organisation, one cannot but see that it has not been brought about through obedience to the Creator, but as a very clever interpretation of mankind’s contemporary needs.
One personality who had a great deal to do with the UN, being the first Director of UNESCO, was Sir Julian Huxley. His academic and scientific record is impeccable and many of his writings show that he was a man of intellect, a great man by human standards, an Evolutionist who advocated scientific principles to moral, social and political issues. We gauge further of his feelings on the spiritual and eternal in the following:
In the evolutionary pattern of thought, there is neither need nor room for the supernatural. The earth was not created; it evolved. So did all the animals and plants that inhabit it, including our human selves, mind and soul as well as brain and body. So did religion. The Humanist Frame (1961) p. 18

3.2 UN in practice as opposed to its charter.
While recognising the charter and its very important Human Rights statements we question: Does the UN function more effectively than earlier charters and conventions? Certainly it has remained for a longer period of time than past similar organisations.
There have been times when the UN has, as in the case of the League of Nations, been unable to withstand the contentions and actions of strong nations. In many instances it has been referred to as a “paper tiger”. This is particularly so in recent years with the growing strength of the US together with its allies. We have noted the complete rejection of the UN stand regarding certain nations, and the UN’s inability to make reply and to prevent wars. We have noted in some instances that injustice is not perceived, and rejection of its mandates goes without penalty. Or in other instances the UN has delivered a just decision and in later years this decision has been revoked by members with a different agenda.[16]
In 1850 an erudite William Penn said: Either nations will be governed by God or they will be ruled by tyrants. This is the case with nations undoubtedly, but what of the UN?

4.1 False Mahdism from non-religious viewpoint, political and apolitical
The coming of a Saviour from the non-religious point of view within the framework of politics: (a) One would have to consider that in many instances man is placing his trust in the UN as a body which will ultimately save the Earth through wise governance(b) On the other hand there are those who believe that the UN will make way for the coming New World Order which will bring salvation for those on Earth. This latter theory makes way for a tyrannical form of world Government.

4.2 False Mahdism from religious aspect
As seen in section 2.2 there are many false teachings. Of Judaism we find the belief of “The Messiah”. This doctrine does not accept of what is known of Imam Al Mahdi (a.s.), so it is reasonable to suppose that it is a false Mahdi.
In Christianity there are several beliefs regarding the return of Jesus (a.s.) but there is no teaching which equates with Imam Mahdi (a.s.). Some go as far as to preach against any that would rise up in such circumstances, for all other than Jesus (a.s.) will be false. However, there are those who believe that the return of “Jesus” will place Jews at the head of world government.
Of the New Age religions there are several areas of concern: In Gaia worship it is taught that God is to “mate” with Mother Earth and Lord Matreya will come forth. This would have to qualify as a false Mahdi as he is to save the Earth. Syncretists have probably forgotten any need at all for a Mahdi, as they have all the love and peace and are working on formulating the “best of religions”; Pantheist-based religionists see no need whatsoever for salvation after all they are “one with God and nature”.
>From the point of view of Islam we know that there have been false Mahdi’s in the past, and no doubt in the future it is possible where the pathway has been diverted.

5. Conclusion: Recognition of true Mahdi (a.s.) and its outcome.
“Allah has promised to make those of you who believe and do good deeds, successors in the land, as He has made those before them, and will establish their religion which He has chosen for them and change their fear into security. They will worship Me, and ascribe nothing as a partner to Me. Those who disbelieve are the wicked indeed.” Surah An-Nur (24:55) This verse which refers to the establishment of a Just, and Righteous, Government by Allah’s Vicegerent, our Imam of the Age (a.s.), undoubtedly is the promise for which the soul of mankind longs. We note again the repeated theme of Islam, monotheism and remember the commands and decrees of Allah which accompany it.

Over the centuries Believers have been told of Imam Mahdi (a.s.) and the great events which will occur when he appears to mankind. The Holy Prophet (s.a.w.) told of his coming(a.s.): Allah will raise a man from my progeny, from my Ahlul-Bayt, by whom the earth will be filled with justice thoroughly, just as it has been filled with injustice and oppression[17], identifying him : Al Mahdi is from my progeny from the sons of Fatima (a.s.) [18]

All Muslims have knowledge of this to some extent - though differences remain in traditional understanding of the birth and history of the 12th Imam(a.s.). The Commander of the Faithful, Imam Ali (a.s.) has quoted the Holy Prophet (s.a.w.) as saying, Happiness is for the one who will attend the Gha’im of my Ahlul-Bayt and will follow him before his rise. This person will love his lovers and hate his enemies, and will accept the leadership of the Imams from before his advent. These ones are my friends, and are the most sincere members of my Ummah whom I honour very much.” [19]. In some of the other collections we see the following: The Holy Prophet (pbuh) said: ‘The person who dies and has not known the Imam of his time has died the same as one who died during the Age of Ignorance.” [20]
The Imam of our Age, Imam Al Mahdi (a.s.) is , by the determination and Command of Allah to bring a Governance which will restore the order of mankind and the Earth. For us to be unaware of this vital part of our religious heritage is to place us in danger of Jahilliyah, not only in death, but in the way we live and in our system of values.
This era has witnessed turmoil of immense proportions worldwide. Morality and decency have been lost and justice has dwindled. Humanity staggers from one terrifying calamity to another and the world itself is reeling under the weight of wretchedness. Mankind has truly entered dark days. The door of hope is that of the return of our Imam (a.s.). However, the timing is with Allah, and we do not know how long we will have to wait. Nevertheless, even to be awaiting his deliverance gives us hope and prevents despair. As has been quoted by Ayatollah Ibrahim Amini in his book, Imam Zain Al-Abideen (AS) has been reported to have said, “To hope for deliverance and release in itself functions as the most profound form of deliverance.”

References:
[1] Ayatullah Murtaza Mutahheri, Man and Universe, p.86
[2] Imam Ali, Nahjol Balagha (compiled by Sayyid Shareef ar-Razi) Sermon 197
[3] Ayatullah Murtaza Mutahheri, Man and Universe, p.96
[4] Al-Hakim, Al-Mustadrak, vol.3 p.109.
[5] Ibid, vol.3 p.151; Ibn Hajar, Al-Sawaiq al-Muhriqah, pp. 184,234;
[6] Kamal-ud-Din, p.445
[7] Ayatullah Murtaza Mutahheri, Man and Universe, p.95
[8] Al-Allamah as-Sayyid Muhammad Husayn at-Tabatabai, Al- Mizan, vol. 3 pp. 167,168
[9] Ayatullah Murtaza Mutahheri, Man and Universe , p.85
[10] Originally known as Torath Yahveh (instruction or moral law revealed by Yahveh) or Yirath
Yahveh (the fear and reverence of Yahveh (Allah)
[11] Bible - Old Testament - Jer. 7:30,31
[12] Sir James Goldsmith, 1989 Adam Smith Lecture, London., as reported in The Roman Chronicle
Bolton, England, No. 57, December 1989.
[13] Imam Ali, Nahjol Balagha, Sermon 79.
[14] Dr. W.A. Visser ‘t Hooft, No Other Name: The Choice Between Syncretism and Christian
Universalism, p.11.
[15] F. Thorn, Gorbachev’s Politics of Religion, The Salibury Review, England, Spt. 1988, p.46.
[16] Resolution 3379 (1975) qualified Zionism as a form of racism. This was revoked by resolution 4686
in 1989.
[17] Al-Musannif, vol 11, p.371; Also found in Sahih Muslim and Sahih Bukhari
[18] Sunan Abu Dawud, Vol.4, p.107
[19] Bihar-ul-Anwar, vol.52, p.129
[20] Musnad-I-Ahmad-ibn-Hanbal, vol.2p.83, vol. 3, p.446, vol.4,p.96; Sahih Bukhari vol.5,p.13;
Sahih Muslim vol.6,p.21, no.1849.

The second arrival of God – The Realm of one thousand years

 Parusia of Christ and “the end” of the world. – The Christian Eschatology includes learning about last moments of salvation history; the physical death of the man and particular judgment; the second arrival of Christ and pervious signs; the revival of deceased and the public judgment; release of nature from immorality slavery and its renewal; passing for eternity of good people to heaven and bad people to torture of hell.
Within this learning, the Christian moral appreciates human facts according to their importance for earthly life (Matei V,5,25-26), but especially according to their importance for the future life (Matei X, 42,XXV, 31-460. The Church is teaching that earthly life of faithful people is a prelude and a premise of heavenly life, and any grand, the words and the facts will receive the just reward in the future life; that physical death of the man is just a temporal separation of the soul from the body and by deceased revival and transformation of alive people, at the second arrival of Christ, all faithful people will enter to a new state, without changing and endless.
In eschatological preoccupations of the Christian, first of all there is the care for the next end of his earthly life: the physical death, that the Holly Scripture considers a punishment and a consequence of ancient sin (Rom. V, 120 and the entry door to eternal life (Ioan XII, 24 ; I Cor. XV, 36). It is the reason for which the Church advises the faithful people that, before being preoccupied by the second arrival of God and last judgment, they mast take care on the nearest eschatological moment; the individual one, which is also the most important moment of the life of anyone – the separation of the soul from the body (II Cor. V, 1-10). It advises faithful people to be prepared to meet Christ at particular judgment, soon after the death.
In the books of Old Testament there are few teaching about soul state after death. In the old days the Jews believed that God rewards the good and the bad just here on the Earth and they imagined that, while the deceased bodies joined the earth from which they were made, their souls go for ever to “Seol”, a solitude, sadness and resignation place.
But the Eschatology of New Testament of more clear and full of hope. Saint Apostle Paul, en Jews XIII, 14, he said: “We have no permanent fortress here, but we are finding the future one”, and in II Corinteni V, 1-10, he declared: “We know if our tent is damaged, we have a house from God, a house not made by hand, eternal, in the heaven ... That we must appear before Christ, to receive each of us according to what we did through the body, good or bad”. Also, Saint Apostle Peter in his second synodial Epistle, he wrote: “We are waiting new heaven and new earth, where the justice is living”.
The Holly Scripture is concern on the issued regarding the human salvation, putting on the second plan the interest on cosmic events and the future state of the universe. In biblical books, we are finding only by chance allusions to laws governing the material world. As the human life may not be separated from the cosmic environment where it is developing from the beginning and which will accompany for ever, the Holly Scripture does not ignore the fact that between the man and the environment, “from the beginning, there was a relation of physical and moral solidarity”.
Thus, The Saint apostle Paul, speaking about the consequences of ancient sin, declared that because of not obedience of first men, “all people was subordinated to vanity” and like her “together sigh and is until now like in birth pains, to the hope that will be saved from immorality slavery, to enjoy the freedom of God’s sons” (Rom. VII, 18-25), comp. Childbirth III, 17-18).
Saying that the world is “subordinated to vanity”, does not mean to affirm that it is knavish and scornful. As it is known, the Church punished, in old times, Gnostics and Manicheans, who sustained that the world is bad and will be fully destroyed by God. The Church punished with the same severity in the Middle Age, the persons sustaining that the end of the world is close and the faithful people must leave their work, in order to be prepared, by prayers and vigil, the second arrival of God and the universal judgment.
We, as theologs, know very well, by studying the church history, the causes of arising the eschatological wanderings of the first ages of the Christianity: the lack of culture of faithful people, the violence of persecutions of Roman state, the impossibility of faithful people to release from the cleavages exploitation and poorness, the disgust of miserable people to live in a world incorrectly divided in free people and slaves, rich people and poor people, satiated and famished, the wish of desperate people to find the justice and the pace at least after death, in the heaven realm of Jesus Christ.
We certainly know also the causes of eschatological wanderings of Middle Age; the cultural and religious backward of faithful people, the cruel feudal exploitation, the abuses of Roman – catholic hierarchy and inquisition, many migrations of people and the endless wars, which exhausted the patience of oppressed people who whished that the whole world be destroyed, instead of a life full of injustice and pains.
Such wanderings may disturb sometimes the soul peace of faithful people and to prevent them from their religious tasks; fighting the wrong interpretations of biblical eschatology is representing a permanent pastoral obligation for the servants of our holly altars. In order to fulfill these obligations, we have to mention the following theological issues regarding the Holly Scripture;
It is true that the Holly Scripture many times speak about “the end of the world” (Ps.CII, 26-27); Isaia LI 6; Matei XXIV, 35; II peter III, 7, 10 etc.). But this “end” was not understood in a pessimist way, as destruction, a disappearance or returning of the world to nothingness. On the contrary, by “end of the world” the biblical eschatology understands, in a positive way, its full purification by any imperfection, its total renewal, its fulfillment.
Thus the Saviour speaks about “world renewal” in Matei XIX, 28 and Saint Apostle Peter wrote: “We (Christian people) are waiting, according to God promises, new heaven and new earth, where justice will be” (II Peter III, 13). In the some way, Saint Apostle and Evangelist Ioan, speaking about one of his prophetic visions, he mentioned the life of the future century and he said: “And I saw a new heaven and a new earth; because the first heaven and the first earth were gone... And will be no death, or tears, or cry, or pain, as the first ones were gone” (Apoc. XXI, 1-50.
The Christian faith that the works will be renewed by God is arisen by the strong relation, in Holly Scripture, with the teaching about the second arrival of Jesus Christ, about the deceased revival and last judgment (Matei XVI, 27; XXV, 31-46; Ioan V, 28-29; I Tes.IV, 13-18; I Cor. XV, 35-38; Apoc. XX, 11 S.U.). But the Holly Scripture does not say to us when Jesus Christ will arrive for the second time and when will take place the “world renewal” and does not give us any information to assess the respective date.
All the Holly Scripture says about the “end” of this world and the beginning of the “future world” is the affirmation that this date will be chronologically the same with the second arrival of Christ, the event shortly named “Parusia of God” ( the Greek word “Parusie” means: presence, arrival”.
The prophets of Old Testament wrote just a few about Parusia of Jesus Christ (Isaia LXVI, 15-18, Sofonie I, 14-18). There is a clear explanation because it was not appropriate to speak much about the second arrival of Messiah, before the first one. In Old Testament, there are few words also about the deceased revival (Isaia XXXVI, 19; Ezekiel XXXVII 1-14), on which, excepting saduchens, all Jews during the Saviour believed (Ioan XI, 24).
But in New Testament often and clearly are mentioned the second arrival of God and the deceased revival. Thus, the Saviour solemnly declared that the Father will return to prepare the place for His apprentices (Ioan XIV,3) will come back in the clouds of the sky, strong and with much glory” (Matei XXIV, 30; XXVI, 64; Ioan XIV, 18, 28). Also, while the Saviour gone to the heaven, the angels said to saint apostles: Galilean men what are you looking for the heaven? This Jesus, who gone to the heaven, so he will return, as you sow him going to the heaven” (Facts of apostles I, 11). Saint Apostle Paul – speaking about Parusia of Christ and deceased revival and transformation” – he wrote: “God Himself ... will come back from the heaven and the deceased will be revived first; after that, we alive people remained, will be taken together with them to the heaven to meet God, and will remain with God for ever”, (I Tes. IV, 16-17).
The date of Parusia of God – of which depend the world renewal and deceased revival for last judgment – is known only by God (Matei XXIV, 36, Marcu XIII, 32) and the Saviour did not wanted to discover it and also prevent his saint apostles and apprentices to be preoccupied by finding it or to ask him about this issue: “You don’t need to know the times or the dates God put in His power” (Facts I,7).
Jesus Christ told us about His Parusia only that He will suddenly come back, as flood came during Noe patriarch, as fur comes in the night, as arrive the birth pains for pregnant woman and lighting comes from the East to the West (Matei XXIV, 27, 36-44, XXV, 13; Marcu XIII, 33-37; Luca XVII, 24-30; according to this teaching, the Saint apostle Paul wrote: “And about times and years, brothers, we don’t have to write about, because you know very well that God Day will arrive as a fur in the night ..., like pain of pregnant woman” (I Tes, V, 1-3). The same wrote Saint Apostle Peter: “And the God day will arrive as a fur” (II Peter III, 10).
The Saviour wanted to tell us in advance only some general information concerning few previous signs of His Parutis: some of these signs are anterior, others are concomitant. Anterior are: preaching the Gospel to all people (Matei XXIV, 14); foreboding, thaumaturgies and Christ liars between faithful people (Matei XXIV, 24); increasing offences and decreasing the brother love between faithful people (Matei XXIV, 10,12). Concomitant signs are: sun darkening, heavenly bodies fall, serious disturbances of nature laws (Matei 1 XXIV, 7,29), “the sign of Man’s Son” in the sky (Matei XXIV, 30), that means the Holly Cross.
The saint apostles – completing, after their revelation, this eschatology – is discovering others signs pervious to God Parusia but having the same general character: Conversion to Christianity of Jews people (Rom. XI,. 25-26) and abandoning the Christianity (II Tes. II, 3) and the activity developed within the Church by a sinister religious person – named “Sin man”, “perdition son”, “without law”, “The hostile” -, who will realize false miracles, will manage the Church, considering that he is the supreme God, asking for adoration to his faithful people (TT Tes. II, 3-10; of. Matei XXIV, 15).
Some commentators named him the “Antichrist” and tried to promote the idea that he will be a person outside the Church and against it. But we have to mention that, according to Ioan I, 18,22; I1V, 3 and II Ioan 7, the name of “antichrist” was given by saint apostle and evangelist Ioan to dochet, cerintians and nicolaits – heretics from the end of apostolic age -, that means to some people from the Church and not outside it.
Others commentors identified this person to that symbolically described by saint, apostle and evangelist Ioan in Apoc. XX, 7-10, and the style of this biblical book is symbolic and does not allow any literal interpretation.
In fact, the few texts concerning this person don’t allow any updating and don’t concern person outside the Church or to usual historical events. From the content of these texts, it is very clear that the Savior (Matei XXIV) and also saint apostle Paul (II Tes. II, 3-10) mention only the itenrnal life of the Church and the religious activity developed by Christians by some lier teachers or heretics or by some unworthy clerics. As they are announced by biblical texts, means that these signs will happen before Parusia of Jesus Christ and world renewal, but none of them has the character of a precise prognostication, clear and indisputable. In all biblical pericopes having eschatological significance, the aghiograpfs use poetry images or rhetoric figures, or indefinite expressions of general indications, from which it is impossible to take a precise teaching about the date of the second arrival of Jesus Christ and the final renewal of the world.
Jesus Christ in His great prophetic and eshatologic speech from synoptic Gospel (Matei XXIV and XXV; Marcu XIII; Luca XVII, 20-37 and XXI, 5-26), describes in literal sense only de demolition the Temple, devastating Jerusalem and inevitable cancellation of Judaic state during His times by Roman army, while about events, chronologically much more far away, which will precede His Parusia and the “end” of the world, speaks in poetry and symbolical figures to emphasize their splendor.
Also the Saviour, in the answer to the question of Apostles concerning the date of Temple demolition, the date of His Parusia and the date of the “end” of the world and starting future life (Matei XXIV 3; Marcu XIII, 3-4; Luca XVII, 20 and XXI,7) does not announce not even the score of religious and national catastrophe of Judaic people, even He used the events from Judea, between the period 68-70 as a type (model, imagination) to describe the general events preceding His Parusia. During His entire prophetic and eschatological speech from synoptic Gospel, the intention of the Savior is clearly to give to Apostles some moral and religious recommendations: “Take care not being deceived by somebody...Don’t be afraid, as all must be, but the end is not coming... And about that day and hour nobody knows, not even the angels from the heaven... So you also have to be ready, because the Son of the man will suddenly arrive” (Matei XXIV,4,6,36,44) or: “Wake as you don’t know the day or hour when the Son of the man will come” (Matei XXV,13) and again: “So take on yourselves, don’t burden your hearts by too much food and drinks and the world troubles and suddenly that day will arrive. Wake but praying to leave all behind and to stay in front of the Son of the Man” (Luca XXI, 34-36).
The same are doing saint apostles in their missionary and pastoral activity. Thus, after remembering to faithful people the unexpected character of God Parusia, Saint Apostle Paul wrote: “You are the sons of light and of the day; we are not the sons of the night or of the dark. So don’t sleep like the others, but let’s wake and let’s be awake...putting on the armour of the faith and love and the helmet of the salvation hope” I Tes. V, 5-8) or: “And please brothers, concerning the arrival of Jesus Christ and our meeting with Him, don’t move by your mind and don’t be afraid...Ant don’t be deceived in no way” (II tes. II,1-3); “So brothers stay well and keep the knowledge you learned from our words or letter” (II tes. II,15). At his turn, saint...apostle Peter wrote: For that, waiting this, take tare to be found by Christ without guilt, blameless, peaceful. And the long patience of “our God you have to consider it as a salvation...And knowing this before, take care to continue to be strong, without being influenced by the wandering villainous” (II Peter III, 14-17)
The confirmation that the biblical texts don’t allow any prognostic about the date of Parusia of Christ and the “end” of the world is coming also from the history. The normal passing of the times and always going farther away of the history contested, during the ages, all wrong and pessimist interpretations of biblical eschatology and will be certainly contested in the future. Thus, at the middle of apostolic age, the history selected those Thessalonica Christians who, considering that the Parusia of Chris was close, they leaved their work, affecting the others faithful people by somber eschatological predictions and waiting in any moment the end of the world. Without the intervention of saint Paul by all his authority as an apostle, the Greek – Roman world was covered by the scandal of an entire religious group, pauperized by false eschatological illuminist, compromising the prestige of Christians.
In fact, the absurdity that the date of Parusia of the God and the “end” of the world were near is clearly resulted by the biblical revelation about the faithful people role. Who really believe the word of the God from saint Scripture, must be absolutely sure in his heart, that this world will be not ended before the blessing – also as an order – which the Almighty God said at creation moment to protoparents of humanity and to all their heirs, when He said: “Grown up and breed and fill the earth and subjugate it” (creation I, 28).
Saint scripture says us that God gave to the men first the order and blessing to “grow up”. Who may declare that the humanity is already grown up to his full capacity?
God gave also to the men, at creation moment, the order and blessing to “breed and to fill the earth”. Who may declare that the humanity arrived or will arrive in next future to the maximum level of his numerical breed or will fill all the earth? At the same time, God when blessing people, at creation moment, gave them also the order to “Subjugate the earth and to rule the fish of the sea and all the birds of the sky, all animals on the earth, all plants and trees” (Creation I, 28-30). Who may pretend, observing the true, that the humanity fulfilled or will fulfill such a role?”
The seas and oceans represent an enormous and eternal source of food and richness so precious, which until now only few of them were provided to the man.
These summary theological and rational considerations, prevent us to understand how a Christian may put together the biblical teaching about the wisdom, kindness and divine providence, with pessimist, negative and catastrophic ideas about the future of humanity and universe. They also make us to wonder how some Christians may declare on one side the dogma about God kindness and on the other hand, to have pessimist interpretations about biblical eschatology.
So these considerations oblige - and this is very important for our pastoral and missionary tasks – to fight against any subjective, not scientific and tendentious updating of biblical prophecies with eschatological character and to protect the Christians against their negative influence. In fact, the Holy Spirit discovered to us by Saint Scripture and Saint Tradition, only what is useful for salvation, not the science. The Saint Scripture and Saint Tradition include the religious true discovered by God, and the science the material true discovered by human efforts: “by your efforts you will get your food” (Creation III, 190, By biblical inspiration, God did not give to the man, in Saint Scripture, data of positive science, but religious and moral teaching. So Holy Scripture may not be considered – like by Roman – Catholics from middle age – as an encyclopedia of all knowledge about the world and the life.
Being a religious book, the Holy Scripture only incidentally speaks about some scientific issues, considering them not according to reality, but according to cultural state, mentality, language and the environment of the time when it was written. So biblical texts may not be considered as a basis to fight against the affirmations of scientists that on our plant they may have an interesting, rich and happy life, for a period of thousand and ten hundreds millions of years, a more and more number of people. Also, no faith teaching of the Church does not give us the right to be skeptical about the hope of scientists that the humanity will finally find the ways to provide an unlimited multilateral development, subjugating the entire nature.
The humanity is not passive, waiting a “new sky” and a “new earth”, but is trying to realize them, as it is possible or at least to be near to their realization, by different ways. Thus, the medicine fights to cure the illness and to prevent the old age. The art fights to realize the beauty. The science fights to know all things and energies from the universe and the technique fights to continuously extract the energy of material and facilitate the human work. All these aspects must by considered by Christians as a testimony that even in material plan we go to perfection, to a new and superior world, to what biblical Revelation is suggesting, on spiritual plan, by expressions “new earth and new sky”.
The eschatological pessimism of those people who grope finding analogies between some eschatological signs symbolically described by Holy Scripture and some situations of moment from church or universal history, is not according to our time. Don’t forget that in the first ages Christians appreciated a lot the ascetical life, and in middle age the individual pietism and mystic life, in our century the Church appreciate and cultivate especially the virtues which have a contribution to: ennoblement and strengthening social life: justice, freedom, equality, labor, pace, mutual help.
Returning to piety forms adequate only to that ages, means to try to return the time, to leave the normal way of historical development and to put the Church against the normal progress of the society. By this, the Christians will be against to its role for Christians. So those people who have these ideas are eliminated by their selves from discipline of Christian life and also by general rules of social life.
The realm of thousand years – between eschatological wanderings, there is also the faith of some neoprotestants cults that between two moments (considered to be different): Parusia of Christ and “end” of the world, Jesus Christ will create on the earth a realm of a thousand years, governed by Him and chosen people.
The origin of the faith is very old. It is known that the Judean faithful people of old times, after Babylon exile, understanding in a wrong way some messianic prophecies of Old testament, they hopped that Messiah, will create, only for them and against other peoples, an earth realm and after this realm will arrive the end of the world and the Last Judgement. So in an apocrypha book written by patriarch Enoh (XVII-XXXVI) he told that the happiness – brought to Judaic by messiah will be long and will start by a harsh judgment of others peoples and villainous. According to apocrypha named Testament of 12 patriarchs, it was made by gold for Judean people and will be inaugurated by the revival of chosen people. Apocrypha Book IV of Esdra considered that the messianic realm promised to Judeans will be an earth prelude of heaven happiness and will be ended by general revival and last judgment,
The Judean teologists had different opinions concerning the duration of this realm. Some of them considered that it was of 40 years (as the wandering if Jews in Arabian desert); and according to others of 70 years (like Babylonian slavery); and according to others 400 years (like Egyptian slavery); according to others all years of slavery, peregrination, persecutions, famine, disease, wars, poverty (400 years of Egyptian slavery + 40 years of wandering in Arabian desert + 111 years of foreign domination during the judges period + 70 years of Babylonian slavery + 490 years of national and religious pains, from the Babylonian exile to Jerusalem destruction by Roman army etc.) . At the end, between Judean faith ofl people from pre-Christian age there was the idea that this messianic realm will have duration of one thousand years and will end the 6 millenniums from the creation of the world, all the duration of human life being considered as a sabbatical period of 7 thousand years.
The idea that the end of the world will be preceded by an age of “one thousand years” of earth happiness for good people and great pains and defeats for the others was founded in almost all Judaic circles from apostolic age. Form Judean, some Christian writers and church priests from the first centuries took it. Under its influence, the author of Epistle of Saint Varnava (XV,4-9) considered that human history on the earth will have a duration of seven thousands years – corresponding to “seven days” of creation – and last millennium will be of messianic happiness. Under the influence of Judean eschatology and especially to keep the Christian hope during a persecution period, sustained milenarism or hiliasm the bishop Papias de Ierapole (Eusebiu de Cezareea, Church History, XXXIX, 11-130, Saint Iustin Martyr and Philosopher (Dialogue with Judean Trifon, LXXX-LXXXI), Saint Irineu (Adversus haeresis V, 28,3), apologetic Tertulian (Adversus Marciconem III, 24), Saint Ipolit, Apolinaire de laodiceea, lactantiu, Supliciu-Sever, Victorin de Pictavi, Saint Ambrozie de Mediolan and others.
But, even so many Christian writers and church priests sustained it and it was not convicted by any official decision of the Church, the hiliasm did not influenced the Christian though. In the East if was strongly attacked by origin and then by bishop Dionisie of Alexandria. At the West, hiliasm or milenarism was attacked first by Roman priest Oaius – who, during the polemic, hw made the mistake to contest the authenticity of Apocalipse of which milenarists abused – and then by Happy Ieronim and especially by happy Augustinm who was the first who proposed a system of a wide interpretation of Apocalypse symbolism.
The Hilista hor milenariste heresy, disappeared during the centuries IV and V, reappeared within the Protestantism, after 12 centuries. The literal milenarisme was preached within the reform, by sect of Anabaptists and then by Ruselist ad Adventists and also by some protestant commentors. Some of last ones considered that as the fighting Church does not fully realize the prediction of Apoc. XX,1-10, about “binding” the devil and creation of realm of Christ and His chosen people on the earth, we have to admit that Jesus Christ will come to govern together with the saints on the earth (during one thousand years”, but only in an invisible, soul and spiritual way. But not in this form the milenarism was not accepted.
The milenists (or Russelists), Adventists reformists and the others adepts of milenarist heresy considered that their teaching is based on the pericopa from Apocalypse XX, 1-10, which they interpreted it in a literal sense, without any relation to general symbolism of these biblical books and against the context and the eschatology of the others books of New Testament. The declared that Apocalypse predicted two revivals: one for good people, at the beginning of this one thousand years, when Christ will arrive for the second time, and one for the others, at the end of this thousand years, when the earth stage of the realm of God will end and Satan and his servants will be brought for ever to hell pains.
The biblical text from Apocalypse XX, 1-10, is the following: 1. “Then I saw an angel coming from the heaven and having the key of the profundity and a big chain in his hand. 2. And take the dragon and old snake, who was devil and Satan, and bringing it for thousand years; 3. and thrown it to adine and closed it to defend peoples until the end of one thousand years. After that, must be release for a while. 4. And I sow thrones and the persons sitting on them made judgment. And I sow the souls of those cut by hatchet for the name of Jesus and for the word of God, who did not bowed to the beast or to his face and they did not received his sign on their face or hand. They revived and divided with Christ one thousand years. 5. And the other deceased are not revived until the end of one thousand years. This is the first revival. 6. Happy and saint is that person who has the first revival. For them the second death has no power, but they will be priests of God and Christ and will divide with Him one thousand years. 7. And when one thousand years will end, Satan will be released from his prison. 8. And will deceive the peoples from the four angles of the earth, Gog and Magog and to bring them to war, and their number is like the sea sand. 9. And they went to the face of the earth, around the saints group and the loved fortress, but fire came from the sky and burned the, 10. And the devil, who deceived them, was thrown by the fire and brimstone, “where there is also the beast and liar prophet; and will be tortures day and night for ever”.
The adepts of millenarism ignored the fact that, to understand this pericope, must be taken into consideration some essential elements, as follows:
a) all visions from Apocalypse are described in symbolic language and don’t allow literal interpretations;
b) the figures and numbers from Apocalypse symbolically expressed only abstract notions and general characteristics, not definite quantities;
c) the vision from Apocalypse XX, 1-7, does not predict the future eschatological; events, but it symbolically describes the missionary activities of the Christian church from its creation until Parusia of Christ.
In fact, pericopa from Apocalypse XX, 1-10 included 3 pictures;
1. vers.1-3 about limiting the devil power for a period of “one thousand years’
2. Vers.4-6 about the realm of Christ and His chosen people for “one thousand years’;
3. Vers. 7-10 announcing the total defeat of Satan and his invisible tools, after ending this “thousand years”
We have to observe that the first 2 pictures are synchronically, prophetically describing, concomitant facts. The described facts are simultaneous to those announced by XIX, 12-12. They consider the conflict between divine forces and diabolic forces, in his development from creation to Parusia of Christ.
After teaching of Holy Scripture the fall of Satan power is developed in two main stages. At creation of the Son of God and at foundation of Christian Church, Satan and bad angels were hit by Christ vision and divine grace, which considerably limited the influence on the Christians and released them from their tyranny. Then, the bad angels received a punishment previous to their final conviction (XX,10), their power was neutralized and they became prisoners having some relative freedom (Matei XII, 29, Marcu III, 27). Happy Augustin (De civitate Dei XX,8,10 said; “Alligatio diaboli est non permiti exercere totam tentationem quam potest”.
The devil will remain in this situation until Parusia of Christ. Then, all bad angels and Satan, will be thrown for ever to hell pains; here are also thrown, after the death (XIX, 20, XX,10) and tools and their adepts from the men.
The age of decreasing Satan power on humanity is concomitant to that of realm of Christ and His chosen people. Saint Apostle and evangelist Ioan said that the duration of this age will be of “one thousand years”, in prophetic language meaning a very long and undetermined age (comp. II Petru III, 8; Ps. XV, 4; Isada LXIII,4). The Happy Augustin (De civitate Dei VII,2) identifies this age with all earth stage of the realm of God, from the creation to Parusia of Christ and said: “Miile annos pro annfis omntbus hujus saeculi posudt, ut perfecto numero notaretur ipsa temporis plenitude”.
To the end of this period, Satan will try his last attack against Church, but this one will be completely destroyed, when Christ will arrive for the second time. The efforts of devil and his tools will exist on the earth as long as will exist heresies and false religious teaching sustained between Christian by heretics and schismatic. The biding of devil is re[resenting the main cause of the fail of conspiracies of bad people. The real interpretation of millennium from Apocalypse XX, 1-10 is that which consider “one thousand year” an unlimited and very long age; - in the “realm” of Christ and His chosen people from the earth, a happiness and spiritual blessing; - in “bidding the devil”, a relative and gradual limitation of devil power on faithful people”; - in “first revival”, the spiritual revival by the Holy baptism; - “in the second death”, conviction of sinful people to hell pains, after last judgment; in “releasing Satan from his prison, at the end of one thousand years”, last tentative of devil to remove Christians from the good way (comp. II tes. II, 1-12); ‘ in “God and Magog”, image of bad forces; - in “loved fortress”, the Christian Church or secret Body of Christ; - in “saints group”, all faithful people devoted to Gospel of Christ; in expression “priests of God and Christ”, spiritual nobles of Christian vocation and grace of those who are faithful to God, and – in “the realm of one thousand years”, all the age from creation to Parusia of God, that means all earth stage of the realm of God.
In this realm of God are included, in an invisible way, the souls of deceased Christians and in a visible way, the Christians fighting against the sin, rejecting to dedicate to the “beast”, to make the devil will. By them, over them and together with them, Jesus Christ is always governing the world. They were released from the tyranny of sin, of eternal death and the devil, enjoying by “fist revival’ and the Saviour said: “Like the Father revived the deceased, so the Son is revived... Amen, amen: who is listening My words and believes in Who sent to Me, has an eternal life and will not come to judgment, but moved from death to life. Amen, as the hours is coming and now it is, when the deceased will hear the voice of the Son of the God and those who will hear, will revive. Because like the Father has His life in himself, so He gave to the Son to have the life in himself; and power was gave to him to make justice, being the Son of the Man” (Ioan V, 21, 24-27) or: “Amen: Who believes in me, has an eternal life...Who is eating my body and drinks my blood, has eternal life and I will revive him in last day” (Ioan VI, 47, 54).
The realm of Christ does not include all the people, but only those who receive His teaching, become members of the Church by Holy Secrets and make efforts to live according to evangelist moral, whose supreme law is the mutual love. On them, “the second death” and the devil have no any power. Nevertheless, the devil doesn’t give up the fight, but his power is more and more decreased, and his effort to reestablish the realm on the faithful people coincides with the historical duration of the Church. The chapters XII-XIX from Apocalypse especially insisted on the answer of the Church to many attacks of Satan; chapter XX (1-10) especially insisted on the continuous activity of the church, defending and the good and final and full victory of Christ, Son of God, on bad forces. About final tortures of devil, preceding Parusia of God, Apocalypse and that they will have a duration of 1.260 days or 42 months or 3 years and a half or even 3 days and a half; these expression mean “For a while” from XX, 3 and symbolically represent an age shorted before the date, incomplete, relative, so an effort with failure and practically not realized.
But the spiritual peace, the internal silent and the missionary activity of the Church will have duration of “one thousand years”, a full age, continuous and perfect, necessary for Gospel preaching to its final aim. So saint parents teach that millennium of Apocalypse symbolize just the age of divine grace, which started with Church foundation and will exist until Parusia of Christ. And until this age, the real Christians spiritually participate to the realm of Christ on the earth, surprising each day the devil governing and deceased govern with Christ in the heaven, being in eternal slave after particular judgment and waiting bodies revival, at universal judgment, when will be definitive the state of each one, and Satan will be thrown for ever in hell pains.
This interpretation is according to eschatological teaching from the others books of New Testament. Saints evangelists says to us that Saviour came to create in the world The realm of God or the realm of heaven (Matei III,2,IV, 17, Luca VIII,1 etc.) and tell us that this realm is realized in and by the Christian Church (Matei XVI, 18-19). Jesus Christ told us that the entry to this spiritual realm (Ioan XVIII,. 36) is made by “the second birth”, that means by the grace of Holy Spirit received at baptism, meaning also “the first revival from deceased”(Ioan III,5;V,25,XI,24-25). Saint Apostle Paul mentioned at his turn that “The realm of God is not food and drink”, like something material, but justice and happiness of Holy spirit” Rom. XIV,17) and it is gradually realized in secret Body of Christ, which is the Church (efes,IV,25,V,23,Col. I,24,I,Cor.XII, 29, Rom. XII, 5 etc.); and those people received inside by Holy baptism participate to death and revival of Christ (Rom. VI, 2-6); that sinful persons are in a state of moral death (Efes V, 14, Col.II, 13) and the Church is continuously against the devil efforts to prevent the salvation of faithful people (II tes. II, 1 s.u.).
The dogmatic and moral ideas from Apocalypse XX, 1-10, are shortly the following;
a. The devil bidding means limiting the satanic power on the faithful people and it was made at Christianity creation;
b. The realm of “one thousand years” of Christ and His chosen people is the time when Christ decreased the devil power on the faithful persons;
c. Members of the realm of Christ are the faithful people who participated at first revival, meaning the revival by the grace of Saint baptism and other saint secrets, against the devil will;
d. To the end of messianic age and before of Parusia of God, the devil will enjoy again of some free action, working for a while on the faithful persons;
e. The faithful persons who participated on the first revival, the baptismal revival and Christian, will be revived at the end of ages, at the second revival, preceding the general judgment, given to each one according to his facts;
f. On those who divided the divine grace, kept until death the faithful in Christ and did not made the devil facts the second death, the eternal punishment, will be no power;
g. at the end of “one thousand years”, when the Church will be accomplish the mission for which it was established, the devil and his servants will be thrown in hell fire, for the second death.
h. the hell pains will be endless, will be eternal, day and night, for ever; there will be the place of the beast and liar prophet.
i. the second arrival of God will be followed by revival of sleeping bodies, by last judgment and by the state of all in the future life, which the author of apocalypse described, in a symbolical language, in the visions of XX 11 – XXI, 5-11.

THE IDEA of an expected deliverer

The term “messianism” in the Islamic context is often used to translate the significant concept of an eschatological figure, the Mahdi, who as the foreordained leader “will rise” to launch a great social transformation in order to end the sufferings of the faithful and the rule of enemies of God and establish His kingdom on earth (Sachedina, 1981). The Islamic doctrine of salvation does not conceive of a man as a sinner who must be saved through spiritual regeneration. The basic emphasis of Islamic salvation lies instead in the historical responsibility of its followers, namely, the establishment of the ideal religio-political community, the ummah, with a worldwide membership of all those who believe in God and His revelation through Muhammad.

The seeds of this responsibility are actually sown by the Prophet himself. Muhammad is not only the founder of a new religion, but also a guardian of a new social order.    

I. Three Methods of Religious Thought

Here “religious thought” means that form of thought which concerned with any of the problems of a religious nature within a particular religion (Tabatabai, 2001: 89). Of course, the concept of Mahdiism, includes at religious thought. Undoubtedly, the religious thought, like Mahdiism, have the trustworthy sources.

There are three methods of religious thought in Islam. The Holy Quran in its teachings identify three paths for Muslims to follow in order to understand the goal of religion and the Islamic sciences (ibid):

1. the path of the external and formal aspect of religion (shari’ah)

2. the path of intellectual understanding

3. the path of spiritual comprehension achieved through sincerity (ikhlâs) in obeying God

The first method, according to Tabatabai, implies the acceptance the traditional source from which the formal and external aspect of religion is derived, that is the Holy Quran and the Sunnah, hadith received from the Prophet (s) and his infallible Household (`a). Both of them are an authoritative document and also the basic source for the religious thinking of Islam (ibid, 93)

The two, in its formal aspect, speak to all people without providing any demonstration. The Holy Quran, for instance, orders people to accept the principles of faith such as Divine Unity, prophethood, eschatology; it gives them practical injunctions like the daily prayers, fasting, etc.; and at the same time the Holy Quran forbids human to do certain other actions. However, if the Quran, Tabatabai adds, had not provided authority for these orders, it would never have expected man to take on and obey them. Therefore it must be that such simple utterances of the Quran are a path toward the understanding of ultimate religious goals and the comprehension of Islamic sciences. We mention such verbal utterances like “Believe in God and His Prophet” and “Perform the Prayers” as the external or formal aspect of religion (ibid, 89).

As for the second method, it provides intellectual demonstrations of the validity of the outer or formal aspect of the Quran, which is a divine revelation, as well as of the definitely established sayings of the Prophet (s) and his infallible Household (`a) (ibid, 106).

Tabatabai maintains that intellectual proofs are of two kinds: demonstration (burhân) and dialectic (jadal). The former is a proof whose premises are true even if they are not observable. This type of thought is called rational thought. The latter is a proof all or some of whose premises are based on observable and certain data.

The Holy Quran has used both these methods. First of all, the Quran commands free investigation and meditation upon the universal principles of the world existence, the general principles of cosmic order, as well as upon more particular orders like the heavens, the stars, the earth, etc. Secondly, the Quran has commanded man to apply dialectical thought, which is usually called theological (kalâmi) discussion (ibid, 106-107).

By the third method is meant gnostic approach. This method based on knowledge combined with love, rather than fear. It is method for realizing the inner truth of religion rather than remaining satisfied only with its external form and rational thought (ibid, 113).

Therefore, regarding the concept of Mahdiism as a part of religious thought, we can approach this by three methods as mentioned above.

I.1 Mahdiism: A Proof from the Formal Aspect

According to theologians, we can prove the concept of Mahdiism and his being from the Holy Quran and Hadith. The Holy Quran does not mention, in fact, the Mahdi in its specific details. Not only the Mahdi, there are so many particular details that are true and authentic and yet have been mentioned in the heavenly book. Concerning the Mahdi and his mission, there are a number of verses in the Holy Quran which, however brief, give tidings about the day when the devout worshippers of God and those who support the true religion and those who are worthy of that blessing will rule the earth in its entirety; and the religion of God, Islam, will become the dominant faith over all other religions (Amini, 1997).

For instance, there are four ayah, verses, which indicates the appearance of the promised Mahdi as follows:

<!--[if !supportLists]-->1.             <!--[endif]-->Sura Anbiyâ (21):105, For We have written in the Psalms, after the Remembrance, ‘The earth shall be the inheritance of My righteous servants.’

<!--[if !supportLists]-->2.             <!--[endif]-->Sura Nûr (24):55, God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved for them, and will give them in exchange, after their fear, security: ‘They shall serve Me, not associating with Me anything.’

<!--[if !supportLists]-->3.             <!--[endif]-->Sura Qasas (28):4, Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors.

<!--[if !supportLists]-->4.             <!--[endif]-->Sura Shaff (61):9, It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion, though the unbelievers be averse.

From all these verses and the likes, according to the theologians, it can be concluded that the world actually look forward to the day when its power and government will be given into the hands of the believers and those worthy of the divine trust to become leaders and lead humankind and its civilization to its perfection. Shortly, these verses actually elucidate the appearance of Imam Mahdi (may Allah hasten his return) (Amini, 1997; Gulpaygani, 2001).

Certainly, we can also attest the existence of the promised Mahdi through the second source of religious thought, namely, Hadith or prophetic tradition. There are many traditions transmitted from the Prophet (s) and the Imams of the Household of the Prophet (`a), and which identify the Mahdi as belonging to the Household of the Prophet (`a), stating that he is a descendent of Fatimah in the lineage of Husayn and his ninth descendant. They also state that the Prophet\'s successors (khulafa) are twelve in number. These traditions define the general notion and identify its embodiment in the person of the twelfth Imam from among the Imams of the Household of the Prophet. These Hadiths have been narrated in a great number and have been widely known despite the caution observed by the Imams (`a) in raising this issue in public for the sake of protecting their worthy descendent (the Mahdi) from being assassinated or put to death immediately (Tabatabai, 2001; Sadr, 2001). The Hadiths also state that his rising will enable human society to reach true perfection and the complete realization of spiritual life. In fact, the number of these traditions is not the only criterion for their acceptance. There are other indications verify their validity as well.

Thus the Prophetic tradition mentions the Imams, khulafa or umara\' succeeding him and their number, that there shall be twelve Imams, khulafa-\' or umara\', in accordance with the varying texts of the tradition as transmitted by different chains, occurs in the form of narrations collected by some compilers which form more than 270 narrations taken from the most famous Shiite and Sunni compilations of hadith, including the works of Bukhari, Muslim, Tirmidhi, Abu Dawud, Ahmad ibn Hanbal in his Musnad, and al-Hakim in his Mustadrak `ala al-Sahihayn.

It should be noted here that Bukhari, who transmits this hadith, was a contemporary of Imam Jawad as well as the Imams al-Hadi and al-Askari, and this is of great significance because it proves that this hadith was recorded from the Prophet (s) before its subject had materialized and before the concept of Twelve Imams had been practically completed. This implies that there exists no ground for the doubt that the transmission of this hadith might lave been influenced by the actual situation of the Twelver (Ithna Ashari) Imamis or was a reflection of it, because forged traditions attributed to the Prophet (s) that are either reflections or justifications of a later event do not go back, in their origin or recording in books of hadith, to a date earlier than that event (Sadr, 2001).

Now, we possess real proof that the above-mentioned tradition historically precedes the Twelve Imams and that it had been recorded in books of hadith before the completion of the Twelver Imami reality, it is possible for us to assert that this hadith is not a reflection of some event, but an expression of a Divine reality by someone who did not speak out of selfish motives.

Here we can present some hadiths from the Companions of the Prophet (s), for instance, verify the existence of the promised Mahdi such as:

1. Sa’îd ibn Musayyib reports from ‘Amr ibn ‘Uthman ibn ‘Affân, who said:

We heard from the Prophet saying: “The Imams after me will be twelve in number, of whom nine will be from the progeny of Husayn. Moreover, the Mahdi of this community will be among us. Anyone who holds on to them after me holds on to the rope of God; and whoever abandons them has abandoned God.”  (quoted from Amini, 1997)

2. Abû Ayyûb Ansârî says:

I heard the Propeth (s) says: “I am the chief of the Prophets and ‘Alî is the chief of the legatees. My two grandsons [Hasan and Husayn] are the best among the descendants. The infallible Imams will come forth among us through Husayn. Moreover the Mahdi of this community is among us.” At that time an Arab stood up and asked: “O Prophet of God, how many Imams are there after you?” He replied: “Equal to the number of the apostles of Jesus and the chiefs of the Children of Israel.” (ibid.)

3. From Hudhayfa, the Prophet (s) declares:

The Imams after me will be equal to the number of tribal chiefs among the Children of Israel. Nine among them will be the descendants of Husayn. The Mahdi of this community is among us. Beware! Truth is with them and they are with truth. Thus be careful of the way you treat them after me.” (ibid)

In historical reality, actually, the Imams of Twelver Shiite begins with Imam Ali (`a) and terminates in the Mahdi (`a). All of them are the sole rational interpretation of these noble Prophetic traditions (Sadr, 2001).

I.2 Mahdiism: A Proof from the Intellectual nderstanding

To show that an Imam must exist as a proof for the existence of those injunctions and their protection, we firstly have to establish the necessity of the general prophethood. Here we discuss briefly some rational assumptions why human being is need of the Prophets.

(1) A human being has been created in such a way that he cannot run his affairs on his own.  He needs the assistance and cooperation of others. In other words, he is created civil and social by nature.  Hence, he must act within a society. It is clear that self-interest and survival are the cause of conflict in a social life. Each person in the society is engaged in exerting all his efforts to benefit from limited material resources in order that sometimes, or even usually, each person end up stepping upon each other’s rights. It is the point that law is needed to regulate social relations and, finally, conflicts should be resolved without creating chaos and lawlessness.

(2) A human being has been innately endowed with the capacity to perfect himself and attain prosperity.

(3) Since a human being is on his way to perfection, attention to the true meaning of perfection has been made part of natural disposition. Thus, it should be possible for him to attain it, because God does not create anything in vain.

(4) The point that a human is made of body and spirit is well established. He is material through his body, whereas his spirit, though intimately connected with his body, is regarded as belonging to the world of incorporeal beings.

(5) Since human is made of two elements, he is bound to have two kinds of life: this worldly life, related to his body; and the spiritual and contemplative life, related to his soul.

(6) Just as between body and spirit there is a connection and relationship, so there is a perfect connection and relationship between the material and spiritual life. In other words, the quality of life in this world has a direct impact upon the spiritual life and vice versa.

(7) A human being is on the way to perfection and is attentive to the requirements of innate and natural perfection. It is incumbent upon God to provide human being the means to attain the goal so that he is able to distinguish and pursue the path of perfection.

(8) By nature a human being is self-centered and pursues his own interests. Thus, he efforts to exploit fellow human beings and take advantage of their efforts to serve his ends.

(9) Though he efforts to reach his perfection, he often fails to attain that goal. It is due to his own egosentric desires and internal emotions overcome his ability to differentiate the straight path. (Amini, 1997: 57-58)

These philosophical assumptions demonstrate that human being need for the law. The law can create order in the society when it fulfills the following conditions:

(1) It has to be comprehensive and effective to cover all spheres of individual as well as collective human entertain.

(2) It should lead to the real prosperity of human beings.

(3) It should be attentive to the well being of the entirety of humanity.

(4) It should lay the foundation of a society based on human virtues and the perfection of humanity.

(5) It should possess the efficiency to protect the people from manipulation and chaos and guarantees the rights of all individuals.

(6) It should alert to the spiritual needs of the people.

(7) It should protect the society from turning away from the right path of humanitarian existence.

(8) The lawgiver of such a system should be well informed about all the crooked and scrupulous aspects of human encounters and should be knowledgeable about all the judgments given at different times and places (ibid, 59)

The only law fulfill the abovementioned conditions is the divinely ordained legal system. It is free from every selfish human motive. It is a path toward perfection. The information on this path was revealed to the Prophets in order that they could undertake to call people towards it. In order to perfect to human, the prophets are protected from committing any errors in delivering the divine message to humankind. This is known as ‘isma (infallibility). This quality causes the prophets can call upon people to follow the divine guidance. In addition, it is a rationally derived proposition that no person can expect others to carry out moral and religious directives when he himself does not follow the same. A call to the divine path must be demonstrated by the prophet (ibid, 61-63).

So, how about the Imamate?

The same proof can be utilized for the existence of Imamate. That is, whenever the prophet dies, there must be exists in his place someone who can lead the community to those ends. Just as the prophet, this person must be infallible as well (ibid, 64-66). Shortly, the Imamate constitutes the continuation of the Prophethood. It is unwise for God if He does not left a leader to human being after demise the prophets.

I.3 Mahdiism: A Proof from the Gnostic Approach

The concept of Mahdiism can be approached by the Perfect Man theory from Ibn ‘Arabi. As we know, Ibn ‘Arabi is a well-known Sufi. In his Fusus al-hikam, he explains the Perfect Man.

Ibn ‘Arabî considers ‘man’ on two different levels. The first is the cosmic level. Here ‘man’ is treated as a cosmic entity. ‘Man’ on this level is the Imago Dei, the Image of God. Here ‘man’ himself is perfect; ‘man’ is the Perfect Man. The Perfect Man in this sense is ‘man’ viewed as a perfect epitome of the universe, the very spirit of the whole world of Being, a being summing up and gathering together in himself all the elements that are manifested in the universe. ‘Man’, in short, the Microcosm. At the second level, vice versa, ‘man’ means an individual. On this level, not all men are equally perfect. There are, from this viewpoint, a number of degrees among men. And only few of them deserve the appellation of the Perfect Man. The majority of men are far from being ‘perfect’ (Izutsu, 1983:220)

The ‘humanity’ of Man on the cosmic level lies in his ‘comprehesiveness’. Man, as Microcosmos, contains in himself all the attributes that are found in the universe. God manifests himself in Man in the most perfect way. Man is the Perfect Man because he is the most perfect self-manifestation of the God.

According to Ibn ‘Arabi, Man on the cosmic level, or the Perfect Man, is endowed with a perfect ‘comprehesiveness’. The Perfect Man shows two characteristics properties which are not shared by anything else. Firstly, he is the only being who is really and fully entitled to be a perfect ‘servant’ (‘abd) of God. All other beings do not fully reflect God, because each actualizes only a single Divine Name. The second characteristic feature of the Perfect Man consists in his being in a certain sense the Absolute itself (ibid, 227). In other words, the Absolute is the inner reality (‘ayn) of them, but not vice versa.

As for the Perfect Man on the individual level merely is placed by the special people such as the Apostle (rasûl), the Prophet (nabiy), and the Saint (walîy). In Ibn ‘Arabi’s understanding, the concept latter comprises both Prophet and Apostle. For him, the Saint is the widest concept comprising Prophet and Apostle; next is the concept of Prophet which comprises that of Apostle; and the Apostle is the narrowest of all. Al-Qashani, a disciple of Ibn ‘Arabi, says, ‘Every Apostle is a Prophet, and every Prophet is a Saint’, but not vice versa (ibid, 263).

Ibn ‘Arabi views that waliy is properly a Divine Name. The fact that waliy is one of the Names of God implies that it is an aspect of the Absolute. In this way, the Saint or waliy is radically different from the Prophet and the Apostle because the words nabiy and rasûl are not Divine Names. Since waliy is a name common to God and Man, so the walâyah never ceases to exist. As God exists everlastingly, the ‘saintship’ (walâyah) will exist forever. As long as there remains in the world even a single man of the highest spiritual power who attains to the rank of walâyah—and, in fact, such a man will certainly exist in every age—the walâyah itself will be kept intact.

In contrast to this, the prophethood and apostleship are historically conditioned, and can, thus, be intermittent or even disappear completely. For instance, the chain of prophethood has historically come to an end at Muhammad, the last of the authentic Prophets. After Muhammad, there does not exist any longer a Prophet, who is at the same time a Law-giver (musharri`). After him, we have ‘general prophethood’ (nubuwwah ‘âmmah), namely, prophethood without institution of Law, which us nothing other than ‘saintship’ (ibid, 263-264).       

So, if we relate Ibn ‘Arabi’ theory to the concept of Mahdiism, his theory actually strenghtened the concept of Mahdiism. For instance, Amuli (1989:156-157), one of the comentators of Fusus al-hikam, states:

“He (the Mahdi) is the Great Caliph of Allah and the Pole around which the whole world revolves; it is also by him that wilâyah is sealed and all duties, divine codes of law, spiritual paths and religion are concluded; it is by him that the whole world returns to what is was before it was brought into existence; it is by him that the beginnings of creation are related to the Final Day and by him that the cycle of creation thus comes to an end.”

In other passage, Amuli quotes Ibn ‘Arabi’s word when he divide the subject of wilâyah into different sections:

Know that wilayah may be divided into absolute and dependent wilayah, in other words common wilayah and wilayah of the elite. If we consider wilayah with respect to itself, then it is a divine attribute in an absolute sense; if we consider it as being related to the prophets and the awliya’, then it is dependent. Moreover, the dependent is fortified and given validity by the absolute and the absolute finds manifestation in the dependent; thus wilayah of all prophets and the awliya’ is part of the absolute wilayah, just as the prophethod of the prophets is part of the absolute prophethood. Since absolute prophethood from the outset is particular to Muhammad and his reality, and this continuation of the original reality particular to the prophets and the messengers from Adam to Jesus (who are in fact different manifestations of the Muhammad reality), so absolute wilayah is particular to ‘Ali ibn Abi Talib and to his reality (by way of the essential and inherited spiritual legacy from pre-eternity) and thereafter (by way of a continuation of the original reality) to his infallible progeny. This spiritual line extends until Allah seals it with the Mahdi. (Amuli, 1989:122)

This passage shows us that Ibn ‘Arabi, according to Amuli, basically agree with the promised Mahdi from the Twelver Shia as the Seal of the Saints. That Ibn ‘Arabi has claimed himself as the Seal of Saints, it is not a part of this paper.

II. From the Individual Faith to the Social Responsibility

After we prove the concept of Mahdiism from the three methods of religious thinking, which forms the individual faith, now we must consider how change the individual faith to social faith. It is important for us to do this, because during the era of the long occultation, we remains fill this period through some good deeds. These are called by Mutahhari as the positive awaiting.

Awaiting (intizar) is the result of two condi­tions. Firstly, he is not satisfied with the present circumstances and secondly, he expects the improve­ment in his circumstances. If either of these condi­tions are not fulfilled then it is not awaiting and the person concerned is not an \'awaiter\' (muntazir).

The awaiting of Imam Mahdi also holds the same distinct characteristics. Even here awaiting purport s that an awaiter is not satisfied with his present circumstances and is hoping for a bright and better future.

Merely being discontent with the present cir­cumstances is not sufficient but he must strive to bring change in it. It becomes evident that in such vicious atmosphere and sinful surroundings, what is the responsibility of a true awaiter? And how important it is? There are at least respon­sibilities as follows:

II.1 Character Building

The foremost thing which a true awaiter is expected to do is to build his character. Character-building implies following the tenets of Islam, developing good traits and purify his self in such a way that every aspect of his personality should reflect the teachings of the Household of the Prophet (`a). Often the friends and helpers of Imam Mahdi afs are described with such superlatives:

"Those who will believe in the hidden Imam they are the most pious ones and their faith is of the highest degree. They will establish prayers and spend generously in the way of God. They believe firmly in Quran and other divine scriptures and they are certain of Qiyamat.\' (Tafsire-Nuruth-Thaqalain, Vol. 1, Sura Baqarah)

"They are obedient, sincere, honorable, good doers, patient, devout, helpers of the op­pressed, cordial and pure-hearted.

“Their hearts are of steel. If they cast a glance at an iron mountain, it will crumble and reduce to bits.” (llzamun Naasib, vol.1, p. 67)

“Their bodies will emit fragrance of musk, while their countenance will be dazzling like a full moon." (Kamaluddin, Chap. 24, Tradition No. 11)

"They will be braver than lions and sharper than spears."(Biharul Anwar, vol. 52, Chap. 27, Tradition 17)

"They will worship at night." (Muntakhabul Asrar section 9, Chap 3, Tradition No.1 )

So, whosoever wishes to be among the friends and helpers of Imam Mahdi afs then he must adorn his self with the above mentioned attributes and characteristics.

These excerpts were extracted from various traditions which clarify that in the period of occultation one of our vital responsibilities is to absorb the teachings of the Household of the Prophet (`a) in our character and personality so that we may not wander hither and thither while our beloved Imam (A.S.) is far from our eyes. In such an aimless wandering, it is quite possible that a wanderer may end up getting attached to any mundane caller, because every belief which is not a product of the teachings of the Household of the Prophet (`a) is a clear deviation and every courteousness which does not reflect their mannerisms is intact sheer discourtesy.

It is a proven fact that as much as a man holds Imam (`a) dearer that much he will be attracted towards good deeds and demeanors. And he will cleanse his self from bad habits and vices. Numerous such incidents can he found in the hooks, stories of those persons, particularly youths who felt the love of Imam (`a) in their hearts which changed their entire lives. Undoubtedly, love is such an elixir by which every impossible is made possible.

II.2 The Reformation of Society

One of our important responsibilities in the period of occultation is the reformation of society. The Holy Quran in Sura Asr has suggested a remedy for those who want to remain secure from loss i.e. ‘enjoining patience to each other’. Islam is against reclusion and negative ascetism. Rather it advocates a social and public life. The deplorable aspect of the contemporary world is that people want to lead a social life hut due to the fear of society, they do not want to take any initiative for reformation. The fear of "what the people will say" has displaced the fear of God. Imam Ali Naqi (`a) has extolled the virtues of those who are fulfilling their respon­sibilities in the period of occultation in the following words-

"Had there not been such scholars in the period of occultation who call the people towards the Household of the Prophet (`a), guide towards them, defend their religion with the proofs of Allah, protect weak Shias from the devilish designs, decep­tion of the tyrants and tentacles of the enemies of Islam, then surely all would have deviated from the religion of Allah. But it is they who are guarding the hearts of the weak Shias like a captain guards the passengers on his ship. They are those who enjoy a supreme position in front of Allah". (Mahajjatul-Baizaa, Vol. 1, Pg. 32)

If they would not reform their society then how would it he known that the whole society is awaiting Imam Mahdi (`a). The following tradition throws light on our responsibilities in the period of occulta­tion:

In the exegesis of the Holy Quran attributed to Imam Hasan Askari (`a), the Holy Prophet (s) has explained the significance of word \'orphan\' in the following verse:

"And when we took the covenant from the children of lsrail of not worshipping anyone but Allah and goodness to parents and by giving to near ones and orphans." (QS Baqarah [2]: 83).

The Holy Prophet (s) says:

“Allah the Almighty has commanded to do good with the orphans and to act as (a source of) guidance for them. Since they are deprived of their kind and affectionate father. Allah will extend his grace to the one who will have mercy on the orphans. If a person caresses the head of an orphan then as many number of hairs come under his hand those many vast and expansive palatial mansions will be given to him in Paradise. This place will contain all sorts of comforts and luxuries in its precincts... These people will stay in it forever.” (Tafseer attributed to Imam Hasan Askari (`a), p.239)

Imam Hasan Askari further elucidates the tradi­tion of Holy Prophet (s) in these words:

“There is another orphan whose plight is more pitiful. He is the one who is far from his Imam and cannot have access to him. He who is not aware of his religious obligations. Yes, indeed o\' people - one who teaches and trains our far off Shias then he is similar to the guardian of an orphan. Be aware if somebody teaches an ignorant, guides a misguided one, instills the teachings of the Household of the Prophet (`a) then on the Day of Resurrection, he will be with us. We will give him a seat next to us wherever we may be.” (Tafseer attributed to Imam Hasan Askari (`a), p. 239)

In this period of occultation, when we are separated from our kind Imam (`a) then what else can he the reward of teaching, training, and reform­ing the society? Where is the teaching and training of society and where is the proximity to the Infallibles Imams (`a) and the fortune of staying with them? This tradition is sufficient to enlighten the keen and sen­sitive Shias. Even women can join hands with men in fulfilling this responsibility.

It becomes clear after this explanation that a true awaiter never tires of waiting for Imam (`a). He keeps on exerting continuously instead of being a silent spec­tator. According to me, the existence of the Islamic Republic of Iran is the manifestation of the active awaiters, which led by Imam Khomeini (q). From this country, the oppressed people over the whole world strive for their independence and liberty from the superpower country. The Islamic Revolution in Iran has inspired millions people to do many things as being of their awaiting to Imam Mahdi (`a). Ya Mahdi adrikna…[]

Reference:

Amini, Ayatullah Ibrahim (1997). Al-Imam Al-Mahdi: The Just Leader of Humanity. Qum: Ansariyan.

Amuli, Sayyid Haydar (1989). Inner Secrets of the Path. Dorset: Element Books.

Gulpaygani. Ayatullah al-Uzma Shaykh Lutfullah Safi (2001). Discussions Concerning Al-Mahdi. Qum: Ansariyan.

Izutsu, Toshihiko (1984). Sufism and Taoism: A Comparative of Key Philosopical Concepts. California: University of California Press.

Sachedina. A.A (1981). Islamic Messianism: The Idea of the Mahdi in Twelver Shi’ism. Albany: SUNY Press.

Sadr, Muhammad Baqir (2001). Discussions Concerning Al-Mahdi (Bahtsun Haula al-Mahdi)

Tabatabai, Allamah S.M.H (2001). Shi’a. Qum: Ansariyan.

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