There are also a number of narrations that support this understanding.
Imam Sadiq (a) is reported to have said, “Knowledge is of 27 parts. Everything that the messengers have delivered constitutes two parts. Until today, people only know these two parts. Once Al-Qa’im (a) emerges, he will take the 25 remaining pieces and spread them amongst people so that they know all 27 pieces.”[232]
It is also narrated that Imam Mahdi (a) will be able to extract unknown knowledge and treasures in the land of Egypt.[233]
Imam Sadiq (a) is reported to have said, “If Al-Qa’im (a) of us emerges, God will enhance the hearing and sight of our followers so that they will have no need for mail. He will speak and they will hear, and they will see him while he is [far away].”[234]
The verse also says, “If you can pass through the confines of the heavens and the earth, then do pass through. But you will not pass through except by an authority [from God].”[235] Authority over the heavens will be achieved under his blessings and auspices.
And this is not restricted only to the narrations from Shia sources. Other schools of thought have also recorded similar narrations.
Ibn Abbas narrates, “As for the Mahdi (a), he will fill the earth with justice and equity just as it was filled with injustice and inequity. Cattle and beasts will be at peace and the earth will pour out its innards… like pillars of gold and silvers.”[236]
It is reported that the Holy Prophet (s) said, “There will be at the end of times a Caliph that will distribute wealth without account.”[237]
In another narration, the Holy Prophet (s) says, “I give you glad tidings of the Mahdi (a). He will be brought forth within my nation while men are in dispute and earthquakes [are wreaking havoc]. Surely, he will fill the earth with equity and justice after it is filled with inequity and injustice. The dweller of the heavens and the dweller of the earth will be pleased with him. God will fill the hearts of the nation of Muhammad (s) with sufficiency so that no one will need another.”[238]
All these narrations speak of a cosmic civilization where mankind will discover the secrets of the universe. They do not speak of a primitive society reliant on swords and spades. The day of Imam Mahdi’s (a) appearance will be the establishment of the cosmic civilization. His state will be the capital of a cosmic civilization and not an earthly civilization.
The Cosmic Civilization
For the cosmic civilization to be realized, two prerequisites must first be attained.
First, mankind must discover the hidden secrets of the universe. There is no civilization without science and no scientific advancement without new discoveries. In our day and age, science has reached the level that allows us to genetically modify a human embryo through an understanding of genomes – though the field remains largely theoretical. But it is through understanding of the secrets of genetics that we gain control over such scientific techniques.
In the same way, it is the discovery of the secrets of the universe that will allow us to establish a cosmic civilization. There are a number of verses that can be understood to convey this meaning.
In one verse we read, “He taught Adam the Names, all of them.”[239] Why was Adam (a) made a vicegerent on the earth in lieu of the angels? It is because Adam (a) was granted the secret of these Names. This is based on the interpretation that the Names are a reference to the secrets of the world.
In another verse, this knowledge was referred to as authority. God says,
O company of jinn and humans! If you can pass through the confines of the heavens and the earth, then do pass through. But you will not pass through except by an authority [from God].[240]
In the Holy Quran, Solomon (a) asks God for a kingdom – “He said, ‘My Lord! Forgive me, and grant me a kingdom that will not befit anyone except me. Indeed You are the All-munificent.’” What was this kingdom? It is a civilization that he ruled over through his knowledge. God says, “So We disposed the wind for him, blowing softly wherever he intended by his command.”[241] Solomon (a) was given knowledge of the secrets of the wind.
In yet another verse, this dominion was referred to as the “knowledge of the Book.” Solomon (a) told his courtiers, “O [members of the] elite! Which of you will bring me [the throne of the Queen of Sheba] before they come to me in submission?” Solomon (a) was in Jerusalem and the throne was in modern day Yemen. One of the Jinn said to Solomon (a), “I will bring it to you before you rise from your place. I have the power to do it and am trustworthy.” But this was not fast enough. “The one who had knowledge of the Book said, ‘I will bring it to you in the twinkling of an eye.’”[242]
Asif ibn Barkhiya was able to bring the throne of the Queen of Sheba from Yemen to Jerusalem in an instant. Science has yet to discover a way to transport an item made of gold over such a long distance in an instant. But this will be achieved on the promised day. Asif had “knowledge of the Book” and he was able to undertake the task. He knew only some of the secrets of the universe. So what about the one who has complete knowledge of the Book?
The Holy Quran says, “God suffices as a witness between me and you, and he who possesses the knowledge of the Book.”[243] God also says, “We have not omitted anything from the Book.”[244] In explaining this verse the Holy Prophet (s) said, “That is my brother Ali ibn Abi Talib (a).”[245] The Awaited Imam (a), who has complete knowledge of the Book and will establish the cosmic civilization, takes his knowledge from Imam Ali (a). The same is true for all of our Imams (a). As the Holy Prophet (s) said, “I am the city of knowledge and Ali (a) is its gate.”[246]
Second, a science is not perfected until it is taken out of the realm of theory and into the realm of practice and empirical reality. Medicine, for example, is not perfected unless it is taken out of the realm of theory and used to cure a disease. There will be a day when all human knowledge will be perfected through and brought into the realm of practice. That day is the day when the Master of our Time (a) will bring with him the fountains of knowledge.
One may ask, ‘When the Awaited Imam (a) emerges will he replace human civilization or complement it?’ In reality, his movement will be a continuation of human progress and scientific advancement, and he will not supplant human civilization.
Take this as an example. An individual may study medicine for a number of years. After a formal education in medicine, he is yet to become a physician. He must take what he learned out of the realm of theory and into the realm of practice. He must undergo several years of residency as a trainee under supervision of an experienced physician. After completion of residency an individual finally becomes a medical professional. It is through practical application of knowledge that he was able to inch closer toward excellence and become a respected member of the profession.
The same could be applied to Imam Mahdi’s (a) movement. If he were to supplant human civilization, his new civilization would be doomed to fail because it uproots the process of human development through practice and experience. Mankind went through thousands of year of this practical development and was able to accumulate a wealth of knowledge and experience. Our Awaited Imam (a) will come to direct and guide the continuation of this development and not supplant it. Only then will mankind continue to grow towards perfection.
This concept can be seen in some of our narrations. It is reported that Imam Sajjad (a) said
The people of the time of his occultation who believe in his Immaculate Leadership and who await his appearance are better than the people of any other time. God gave them the intellect and understanding that allowed them to perceive occultation at the level of presence.[247]
In another narration, Imam Baqir (a) is reported to have said that when the Awaited Imam (a) emerges “he will place his hands on the heads of people. Through that he will marshal their intellects and cultivate their wisdom.”[248]
Imam Mahdi, Science, and Worship
Western civilization has promoted a wall of separation between faith and science. Imam Mahdi’s (a) cosmic c
ivilization will be one of harmony between faith, science, and technology.
One could legitimately object to the premises argued above. After all, isn’t worship the purpose behind the creation of humankind? God says, “I did not create the jinn and the humans except that they may worship Me.”[249] So the purpose behind creation is worship and not the establishment of a cosmic civilization.
The two opinions are not in fact contradictory. Civilization and worship are one and the same. Worship does not mean simply praying and fasting, but gaining proximity to God. Praying and fasting are a form of worship because they are a means of gaining proximity to God. But the same is true of science. Discovery of the hidden secrets of the universe leads to a better understanding of God and is thus also a means to gaining proximity to God.
Knowledge is incomplete without worship and worship is incomplete without knowledge. God says “As for those who strive towards Us, We shall surely guide them in Our ways.”[250] He also says, “And worship your Lord until certainty comes to you.”[251] Attaining a level of certainty requires both knowledge and worship. That is why the two will be in harmony in the state of Imam Mahdi (a). On one hand, the cosmic civilization will unveil the secrets of the universe. On the other hand, the Islamic civilization will create an atmosphere of constant remembrance of God. The blessed civilization will usher the golden age of science and worship.
Those who combine both knowledge and worship are the closest in proximity to God. The mystics call such individuals people of insight. God says, “Say, ‘this is my way. I summon to God with insight – I and he who follows me.’”[252] Insight is the union of both knowledge and worship. So what of a person who is of ‘astute insight?’ Imam Sadiq (a) said, “Our uncle Abbas ibn Ali (a) was of astute insight and firm faith. He strived alongside [Imam Hussain (a)], distinguished himself, and passed as a martyr.”[253]
The Master of Time
In the Name of God, the Most Beneficent, the Most Merciful
Certainly We have brought them a Book, which We have elaborated with knowledge, as a guidance and mercy for a people who have faith. Do they not consider [the consequences of] its fulfillment? The day when its fulfillment comes, those who had forgotten it before will say, ‘Our Lord’s apostles had certainly brought the truth.’[254]
All Muslims await a day when this promise will be fulfilled through the complete interpretation of the Holy Quran. The promise has not yet been fulfilled and we are waiting for the day when the Holy Book will be explained in its entirety. But this day will come and everyone will believe in the message of the Holy Quran – “The day when its fulfillment comes, those who had forgotten it before will say, ‘Our Lord’s apostles had certainly brought the truth.’”
So when is this promised day?
Most Quranic scholars have not addressed this question. Still, there is a narration from Imam Sadiq (a) that we can use to better understand this promise. The Imam (a) said in reference to the verse, “That is the day of Al-Qa’im (a) and the Day of Resurrection.”[255] This tells us that there will be two phases to the complete interpretation of the Holy Quran. First, there will be a complete interpretation of worldly concepts with the appearance of our Awaited Imam (a). Second, there will be a complete interpretation of other-worldly concepts on the Day of Resurrection.
What is Interpretation?
Our understanding of the Quran can be placed in three categories.
Plain Meaning
The Holy Quran is an Arabic text. If it is recited to an Arabic speaker, its plain meaning will be understood. Because it is a text that uses language to communicate meaning, anyone who is proficient in the language will be able to understand the plain meanings of its texts. That is why every Muslim is instructed to contemplate on the Holy Quran – “Do they not contemplate the Quran, or are there locks on the hearts?”[256] God also says, “Do they not contemplate the Quran? Had it been from [someone] other than God, they would have surely found much discrepancy in it.”[257]
There can be no contemplation of the Holy Quran without an understanding of its text. The plain meaning of the text can be understood by going back to the experts in the Arabic language and its literary tools.
For example, God says, “God has allowed trade and forbidden usury.”[258] The plain meaning of the Arabic text is understood to apply to all times and all societies because it speaks in absolute terms. An understanding of the plain meaning of the text comes with proficiency in the Arabic language and its nuances.
Exegesis
Exegesis is of a higher level of understanding the text than simply by its plain meaning. Exegetes attempt to discern the exact meaning intended by God in a verse. This is doubtlessly a difficult endeavor. We can understand the plain meaning of a text, but it is a different thing altogether to discern with certainty the author’s precise intention.
The Holy Prophet (s) said, “Whoever interprets the Quran with his [subjective] opinion should prepare for his seat in hellfire.”[259] So the process of exegesis is not a simple task and it is not up to anyone to discern the true meanings of the scripture. Only through reference back to the Holy Prophet (s) and Immaculate Imams (a) can we begin to understand the text in this way.
For example, God says, “What remains of God’s provision is better for you, should you be faithful.”[260] If we rely only on our intellects, we cannot discern the meaning of this text. What is meant by God’s provision? But once we turn back to the narrations, we find a clear explanation. Imam Baqir (a) is reported to have said,
When [the Awaited Imam (a)] emerges, he will lean his back on the Kaaba and three hundred and thirteen men will gather around him. The first thing he will utter is the verse, ‘What remains of God’s provision is better for you, should you be faithful.’ He will then say, ‘I am the remainder of God’s provision on his earth and his vicegerent and proof over you.’ No one will greet him by anything but, ‘Peace be upon you, O Remainder of God’s Provision.’[261]
Interpretation
Interpretation is a higher level process than exegesis. It entails the understanding of a text based on its foundational principles. Does the Quran have such foundational principles that we can go back to? As we discussed in a prior chapter, the Quran went through two stages; an indefinite existence and a definite existence. God says, “[This is] a Book, whose signs have been made definitive and then elaborated.”[262]
So the Holy Quran first passed through a stage where it was made definitive but still did not exist in its elaborated form. It was then transformed into its definite, elaborate form. The indefinite form was that of the Mother Book – “And it is sublime and wise with Us in the Mother Book.”[263] In another verse it is described as the Preserved Tablet – “Indeed it is a glorious Quran, in a preserved tablet.”[264] In yet another verse it is referred to as a Guarded Book – “This is indeed a noble Quran, in a guarded Book.”[265] These are all descriptions of the indefinite existence of the Quran before it was elaborated during the process of revelation.
In its indefinite form, the Quran was a collection of principles and teachings without the specific details on things like inheritance or the heavens. In the process of revelation, it was elaborated and transformed into chapters and verses. God says, “We have sent the Quran in [discrete] parts so that you may recite it for the people a little at a time, and We have sent it down piecemeal.”[266]
The process of interpretation requires us to take any verse that is unclear or ambiguous back to its foundational principles – those found in what is called the Preserved Tablet, the Guarded Book, and the Mother Book. The process of interpretation is even more difficult than exegesis. It can only be attained by a few select individuals who have witnessed the indefinite existence of the Holy Quran in the Preserved Tablet.
This is understood from a number of verses from the Holy Quran. God says, “Then We made those whom We chose from Our servants heirs to the Book.”[267] This means that only God’s chosen servants have the ability to interpret the H
oly Book. In another verse we read, “No one knows its interpretation except God and those firmly grounded in knowledge.”[268] In another verse God says, “Indeed, it [i.e. the Book] is [present as] manifest signs in the breasts of those who have been given knowledge.”[269]
So who are these individuals who “have been given knowledge,” are “firmly grounded in knowledge,” and are the “heirs to the Book”? There is another verse that elaborates on this concept. God says, “This is indeed a noble Quran, in a Guarded Book – no one touches it except the pure ones.”[270] So only the pure ones can touch the Guarded Book. Of course, “touch” here does not refer to physical contact. God says, “Remember Our servant Job when he called out to his Lord, ‘The devil has touched me with hardship and torment.’”[271] “Touch” in these verses does not mean physical contact, but to reach or realize. No one can reach the meanings of the Guarded Book but the pure ones. So who are the pure ones?
Again, we go back to the verses of the Holy Quran for an elaboration. God says, “Indeed God desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.”[272] The individuals who are able to interpret the Holy Quran are none other than the Holy Household (a) of our Prophet Muhammad (s).
These individuals have been purified practically and intellectually. Practically, they are purified because they are immaculate in nature, never committing a sin or a wrong of any kind. Intellectually, they are purified because their knowledge is granted from the heavens without a need for the earthly processes of learning and experimentation. Because of this practical and intellectual purification, they are qualified to interpret the Holy Quran.
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