The Mahdi

by Sayyid Muneer Al-Khabbaz

  For example, the Holy Quran was seen as a book of guidance for over a century, and it is indeed a book of profound guidance – “This is the Book, there is no doubt in it, a guidance to the Godwary.”[459] However, in recent times, the Holy Quran is seen to have within it valuable nuggets of scientific fact which were not discovered before. For example, God says, “I swear by the places where the stars set! And indeed it is a great oath, should you know.”[460]

  God does not swear by the stars but by their location. This may have been seen as an inconsequential difference a thousand years ago, but our modern understanding of the universe reveals the gravity of the statement. We now know that starlight takes years to reach our planet – thousands of years in many instances. The distance between our planet and these stars is difficult to calculate and often disputed. In the meantime, we know that the universe is expanding and that the stars are moving. Thus, knowing the exact location of any star is itself marvelous. An oath by the locations of the stars is a great oath indeed!

  So our accumulation of knowledge and years of study allow us to better understand reality. This can also be seen when discussing matters of theology. For example, a thousand years ago our scholars were not necessarily in unanimous agreement that our Immaculate Imams (a) are of a higher status than many of the Prophets. However, as we have continued to study our religious texts, including our narrations, supplications, and visitations, we found that they constantly place the Imams (a) at a status that is only second to our Holy Prophet Muhammad (s). So with the development of our understanding of our faith and our religious texts, we are able to say definitively that the Holy Prophet’s Immaculate Household is of a higher and more elevated status than the prophets – save the Holy Prophet Muhammad (s). When we look at the many texts in this regards, we conclude that this issue is an integral and definitive part of our creed.

  The Jurists during Occultation

  After all this discussion on how we come to know the teachings and guidance of our Imams (a), let us discuss the role of our grand jurists during the time of the occultation.

  Our grand jurists – and especially our Religious Authorities, the Marjaeya – play three major roles by virtue of their status and knowledge: they deduce religious laws and teachings from their sources; they act as judges in disputes amongst the believer; and they have some degree of authority over the believers, with some scholars limit this authority to a narrow scope while others take a much more expansive view.

  All in all, the mission of our grand jurists is to protect the faith. This all important mission is achieved in three ways; by safeguarding the text, by safeguarding the teachings, and by practically applying the faith as a means of ensuring that it remains alive.

  Safeguarding the Text. The jurist is responsible in overseeing the intellectual currents within Muslim society. He must aim to preserve the general principles and definitive truths. At the same time, he must engage in intellectual discourse when it comes to theories and unsettled issues. That is why in one narration the Holy Prophet (s) is reported to have said

  For every successor [to political power] over my nation there is an equal amongst my Progeny. He would disclaim against the fabrication of the fanatics, the pretension of the saboteurs, and the misinterpretations of the ignorant.[461]

  Safeguarding the Teachings. The goal behind the establishment of the seminaries is to protect the teachings of the faith. They protect the faith by constantly studying and teaching its principles and substance. If it were not for these seminaries, religious knowledge would have been stagnant and would surely have been eviscerated. God says,

  But why should not there a group from each of their sections go forth to become learned in religion, and to warn their people when they return to them, so that they may beware?[462]

  Practical Protection. Our grand scholars practically protect the faith by applying it themselves and teaching others its correct application. Through correct practice by the faith’s adherents, Islam is protected and remains a living world religion.

  God says in the Holy Quran “Yet all pride belongs to God and His Apostle and the faithful.” This verse tells us that God wants us to maintain the pride of Islam and the believer. This pride can only be protected by the Religious Authority – the Marjaeya – which safeguards the faith in the ways listed above. The Marjaeya maintains the religion and gives the school of thought its stature and prominence. The Marjaeya continues to carry on the call of Imam Hussain (a) who declared as he set out on his journey,

  The imposter – a son of an imposter – has [given us a choice] between death and disgrace. Surely, we will never bend to disgrace. God refuses that for us, and so do his Messenger (s) and the believers.[463]

  Praise to God, Lord of the Realms.

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  * * *

  [1] The Holy Quran, 11:86.

  [2] The Holy Quran, 11:85, 86.

  [3] Al-Kulayni, Al-Kafi, 1:411-12.

  [4] The Holy Quran, 3:110.

  [5] The Holy Quran, 3:104.

  [6] Al-Qa’im (a) is one of the well-known names given to the Twelfth Imam in Shia Islam. –Eds.

  [7] See: Al-Sadouq, Kamal Al-Deen, 331.

  [8] Al-Kulayni, Al-Kafi, 8:310.

  [9] It is narrated that Abdullah ibn Sinan relayed from Imam Sadiq (a) that, “The Call is inevitable. Al-Yamani is inevitable. The Murder of the Pure Soul is inevitable. A hand that appears from the sky is inevitable.” He also said, “And a cry in the month of Ramadan that wakes whoever is asleep, scares whoever is awake, and compel a lady to leave her home [i.e. to investigate].” Al-Nu’mani, Al-Ghayba, 262.

  [10] Al-Nu’mani, Al-Ghayba, 264.

  [11] Al-Sadouq, Kamaal Al-Deen, 516. See also: Al-Tusi, Al-Ghayba, 395.

  [12] Arastu, Al-Nudba, 94.

  [13] See: Al-Nuri, Jannat Al-Ma’wa.

  [14] The Holy Quran, 48:10.

  [15] The Holy Quran, 9:104.

  [16] The Holy Quran, 22:37.

  [17] Al-Majlisi, Bihar Al-Anwar, 95:226.

  [18] Al-Kaf’ami, Al-Misbaah, 551.

  [19] The Holy Quran, 59:10.

  [20] Al-Tabrasi, Al-Ihtijaj, 2:325.

  [21] Ibid.

  [22] Al-Kulayni, Al-Kafi, 5:144.

  [23] Al-Tabrasi, Al-Ihtijaj, 2:323.

  [24] Abtahi, Al-Sahifa Al-Sajjadiyya, 419.

  [25] Al-Majlisi, Bihar Al-Anwar, 53:171.

  [26] Arastu, Al-Nudba, 93-96.

  [27] Al-Ha’eri, Shajarat Tuba, 3:1.

  [28] The Holy Quran, 27:62.

  [29] The Holy Quran, 40:60.

  [30] The Holy Quran, 27:62.

  [31] Al-Majlisi, Bihar Al-Anwar, 51:59.

  [32] Ibid, 51:48.

  [33] The Holy Quran, 2:30. Emphasis added.

  [34] The Holy Quran, 38:26. Emphasis added.

  [35] The Holy Quran, 27:62. Emphasis added.

  [36] The Holy Quran, 28:5.

  [37] Arastu, Al-Nudba, 87.

  [38] The Holy Quran, 33:45, 46.

  [39] The Holy Quran, 3:31.

  [40] The Holy Quran, 9:108.

  [41] The Holy Quran, 38:45-47.

  [42] The Holy Quran, 19:51.

  [43] The Holy Quran, 12:24.

  [44] The Holy Quran, 20:39, 41.

  [45] The Holy Quran, 33:33.

  [46] The Holy Quran, 43:3, 4.

  [47] The Holy Quran, 100:8.

  [48] The Holy Quran, 42:23.

  [49] The Holy Quran, 14:37.

  [50] The Holy Quran, 20:39.

  [51] Al-Tha’labi, Tafseer Al-Tha’labi, 8:314.

  [52] The Holy Quran, 7:157.

  [53] Al-Tousi, Misbaah Al-Mutahajjid, 366.

  [54] The Holy Quran, 12:84-86.

  [55] Ibn Katheer, Al-Bidaya wa Al-Nihaya, 3:166-68.

  [56] Ibn Shahrashoub, Manaqib Aal Abi Talib, 3:295.

  [57] Al-Sadouq, Al-Amaali, 131.

  [58] Al-Kulayni, Al-Kafi, 2:636.

  [59] Arastu, Al-Nudba, 95-98.

  [60] The Holy Quran, 42:23.

  [61] Arastu, Al-Nudba, 105, 106.

  [62] The Holy Quran, 21:107.

  [63] The Holy Quran, 56:77-79.

  [64] The Holy Quran, 11:1.

  [65] The Holy Quran, 15:21.

  [66] The Holy Quran, 54:49.

  [67] The Holy Quran, 21:104.

  [68] Al-Sadouq, Ilal Al-Sharaei, 1:174.

  [69] Al-Mashhadi, Al-Mazaar, 529.

  [70] Al-Tousi, Misbaah Al-Mutahajjid, 721.

  [71] The Holy Quran, 20:50.

  [72] The Holy Quran, 21:107.

  [73] Ibid.

  [74] The Holy Quran, 24:35.

  [75] The Holy Quran, 7:56.

  [76] The Holy Quran, 7:156.

  [77] Al-Nu’mani, Al-Ghayba, 88.

  [78] The Holy Quran, 28:5.

  [79] The Holy Quran, 3:159.

  [80] The Holy Quran, 68:4.

  [81] Muhammad ibn Muslim also narrates that he once asked Imam Baqir (a) and how he would be after he emerges from his occultation. The Imam (a) replied, “He would be like the Messenger of God (s) until Islam prevails.” When Muhammad ibn Muslim asked the Imam (a) about how the Imam Mahdi (a) would exhibit the traits of the Prophet (s), he replied, “[The Prophet (s) had] nullified what had been during the Age of Ignorance and met people with justice. The same is with Al-Qa’im (a) once he emerges; he will nullify what is practiced by people in the intermittent period and meet people with justice.” Al-Tousi, Tahtheeb Al-Ahkaam, 6:154.

  [82] The Holy Quran, 5:54.

  [83] Al-Qummi, Tafseer Al-Qummi, 1:170.

  [84] The Holy Quran, 59:8, 9.

  [85] Al-Kulayni, Al-Kafi, 2:173.

  [86] Ibid, 2:174.

  [87] The Holy Quran, 13:11.

  [88] The Holy Quran, 3:92.

  [89] Al-Tabrasi, Al-Ihtijaaj, 1:315.

  [90] Al-Shaybani, Musnad Ahmad, 3:37.

  [91] Al-Hindi, Kanz Al-Ommaal, 14:274.

  [92] The Holy Quran, 21:107.

  [93] Al-Nu’mani, Al-Ghayba, 238.

  [94] Ibid, 237.

  [95] Ibid, 234.

  [96] Al-Najashi, Rijal Al-Najas
hi, 332.

  [97] Al-Tousi, Al-Fahrist, 337.

  [98] Al-Najashi, Rijal Al-Najashi, 36.

  [99] Al-Namazi, Mustadrakat Ilm Rijaal Al-Hadeeth, 3:67.

  [100] Al-Najashi, Rijal Al-Najashi, 170.

  [101] Al-Maqdisi, ‘Aqd Al-Durar, 90-99.

  [102] Al-Muruzi, Al-Fitan, 217.

  [103] Al-Majlisi, Bihar Al-Anwar, 53:9.

  [104] Al-Tabari, Dala’el Al-Imama, 455.

  [105] Al-Hilli, Mukhtasar Al-Basaer, 190.

  [106] Hassan, Binoor Fatima Ihtadayt, 201.

  [107]Al-Mufeed, Al-Irshad, 2:76.