Mahdism from the Perspective of Hadiths

The Redemption through a Descendant of the Prophet of Islam (peace be upon him and his progeny), which will occur at the end of times following a prolonged occultation, will establish the reign of the righteous upon the earth, filling it with justice and equity as it had been filled with oppression and tyranny. This is the essence of Mahdism. The belief in the promised reappearance, which finds its roots in other divine religions and heavenly scriptures, is extensively corroborated not only by Quranic verses but also by numerous traditions and narrations attributed to the Holy Prophet (peace be upon him) and the Immaculate Imams (peace be upon them), sealing any avenue for doubt. This article aims to examine Mahdism through the lens of these narrations. Please join us on this exploration.

Meaning and Concept of Mahdism

Mahdism is derived from a collection of topics associated with Imam Mahdi (peace be upon him). All verses, traditions, narrations, events, and incidents related to him are encompassed by this concept. His birth, Imamate, Minor Occultation, Major Occultation, the wait for his reappearance, the signs of his coming, and more, are terms compiled within the encyclopedia of Mahdism. Linguistically, ‘Mahdism’ relates to being guided, as it is derived from the root (huda), which means guidance. ‘Mahdi’ means the guided one, and ‘Mahdawi’ refers to that which pertains to Mahdi, similar to terms like ‘Alawi’ or ‘Husaini.’

In legal terminology, considering the same meaning, any thought, path, method, or movement connected to Imam Mahdi (peace be upon him) and emphasizing his existence and the eagerness for his appearance falls under the scope of Mahdism. Thus, Mahdism extends far beyond a mere word or concept; it has evolved into a doctrine that signifies humanity’s salvation from destruction and corruption through its teachings. A movement reflected in other religions and heavenly scriptures also known as the promised savior. The belief in the emergence of a righteous savior who will establish the governance of the oppressed and the righteous of the world and will manifest the rule of ‘justice’ on earth.

The Necessity of Recognizing the Imam of the Time (a.s)

Knowing the Imam of the Time is to know the way. Can one find the destination without knowing the path? The Imam, meaning leader and guide, is both the light of the path and the path itself. A servant who wishes to consciously tread the path of truth and reach the beloved Creator through the right and straight path will eagerly seek the way, and one who clings to the mantle of Imamate not only finds the path but discovers a highway leading to the galaxy of truth and reality. However, one who strays and neglects the knowledge of his Imam will not only fail to reach the intended destination but will sink into the quagmire of ignorance and misguidance. Therefore, the Holy Prophet (peace be upon him and his progeny) has stated: ‘Whoever dies without knowing the Imam of his time dies the death of ignorance.’[1]

In the understanding of God, the Imam is essential to this process. Every structure needs a pillar, and the foundation and pillar of knowing the unparalleled Creator is the recognition of the Imam of the Age. Therefore, to connect with God and achieve divine knowledge, as stated by Sheikh Saduq (may God have mercy on him), one must approach ‘the doors of Allah’ to reach ‘the path of Allah’ to ‘the guides to Him’: ‘It is essential to believe that the Imams are the doors to reaching God, the way to Him, and the indicators to Him.’[2]

This is why, in the visitation of the Imam of the Time (may God hasten his return), we read: ‘Peace be upon you, O Door of God which cannot be entered but through it; peace be upon you, O Way of God, for whoever takes a path other than it perishes.’[3]

Given that we are currently in an era of occultation and deprived of seeing our Imam of the Time, if these verses, narrations, and principles of recognizing the Imam of the Time (peace be upon him) were not available, we would undoubtedly have strayed from the path of religion. Without knowing the path or the guide, misguidance is inevitable. Now we understand the emphasis of the Holy Prophet (peace be upon him and his progeny) and the Pure Imams (peace be upon them) on the necessity of recognizing the Imam of the Time (may God hasten his return).

Mahdism from the Perspective of Hadiths

Recognizing the Imam and knowing his existence is so essential that over six thousand hadiths have been narrated concerning Mahdism. An academic institution has been established dedicated to comprehensively understanding Imam Mahdi (may God hasten his return). Therefore, the study and exploration of his existential aspects and personality, the reasons for his occultation, the signs of his reappearance, the culture of awaiting his return, the virtues of awaiting deliverance, the characteristics of his governance, and more, all form part of the stages of recognizing the Master of the Age (may God hasten his return).

The importance of this subject is such that the Holy Prophet (peace be upon him and his progeny) even described his physical features and outlined the characteristics of his rule. On this basis, there is no disagreement over the principle of “Mahdism” between Shi’a and Sunni; all affirm its validity. The difference lies in its specific instance. Shi’a believe that the Mahdi (peace be upon him) is the son of the eleventh Imam of the Shi’a, Imam Hasan al-Askari (peace be upon him), who is currently in major occultation and will establish his global rule after its conclusion. Sunnis believe that the Mahdi (peace be upon him) is from the family of Muhammad (blessings of God be upon him) but has not yet been born. The narratives collected in Shi’a sources regarding Mahdism are extensive. A thematic review of these narratives shows that some hadiths describe the personality of Imam Mahdi (may God hasten his return), detailing his physical and inherent characteristics. Some discuss the virtue of awaiting deliverance and the proper conduct during this period, describing the true waiters of his eminence. Some address the signs and significant events of the era of his appearance, some identify the signs of his emergence, and finally, some describe the world post-appearance and the characteristics of Imam Mahdi’s (peace be upon him) governance. To elucidate the matter, we will suffice to mention a few hadiths from each category;

Physical Characteristics of Imam Mahdi (a.s)

There are numerous hadiths that detail the physical characteristics of Imam Mahdi (may God hasten his return), and the reason for the particular attention of the Holy Prophet (peace be upon him and his progeny) and the Immaculate Imams (peace be upon them) to this matter is due to the prolonged occultation, during which false claimants have presented themselves as Imam Mahdi (may God hasten his return). These hadiths serve to inform and recognize the Imam of the Time (peace be upon him) from false claimants;

• The Holy Prophet (peace be upon him and his progeny) said: “The Mahdi is from me. He has a broad and shining forehead and a high, bridged nose.”[4]
• The Messenger of God (blessings of God be upon him) said: “The Mahdi is the peacock of the people of Paradise, enveloped in divine light.”[5]
• Elsewhere he stated: “The Mahdi is from my lineage. His face shines like the moon; his face is radiant and round, his complexion wheatish, and his body is Israeli (tall and broad-shouldered like the children of Israel).”[6]
• He also said: “His face is densely bearded, and he has a beautiful mole on his cheek.”[7]
• Imam Ali (peace be upon him) regarding the physical characteristics of the Imam of the Time (may God hasten his return) said: “He has a beautiful face and dense beard. The brightness of his face overwhelms the darkness of his beard.”[8]
• [8] Imam Baqir (peace be upon him) said: “The face of the Mahdi (peace be upon him) is red and white and shines like the moon. He has dense beard, and his teeth are sparkling and well-spaced. His forehead is broad and radiant.”[9]
• Imam Sadiq (peace be upon him) stated: “At the time of his appearance, although he will be aged, his body and appearance will be youthful. He has immense physical strength that if he were to shout at the mountains, they would crumble.”[10]
• Imam Baqir (peace be upon him) narrated: “My father from his father and my grandfather from Amir al-Mu’minin Ali (peace be upon him) narrated that one day Amir al-Mu’minin stood atop the pulpit and said: ‘From my descendants, a man will appear in the end times, his complexion will be white tinged with red, his chest broad, and his shoulders large and strong. He has two moles on his back, one the color of his skin and the other similar to the mole of the Holy Prophet (peace be upon him and his progeny).’”[11]

Inner Qualities and Personality of Imam Mahdi (a.s)

• The Holy Prophet (peace be upon him and his progeny) said: “The Qa’im from my children, he shares both my name and my kunya, his face resembles mine, and he calls the nation to my religion and the Book of God. Whoever obeys him has obeyed me, and whoever rebels against him has rebelled against me. Whoever denies him has denied me, and whoever disbelieves in him has disbelieved in me, and whoever acknowledges him has acknowledged me.”[12]
• The Holy Prophet (peace be upon him and his progeny) stated: “When Imam Mahdi (peace be upon him) appears, a cloud will hover above him from which a caller will proclaim: ‘This is the Mahdi, the Caliph of God; follow him.’”[13]
• Imam Husain (peace be upon him) said: “You will recognize the Mahdi by his dignity, composure, knowledge of the lawful and unlawful, and everyone’s need for him, while he remains independent of all.”[14]
• Imam Sadiq (peace be upon him) swore by God: “His clothing is but rough fabric, and his food is nothing but simple fare.”[15]

The Virtue of Awaiting the Deliverance of Imam Mahdi

• The Holy Prophet (peace be upon him and his progeny) said: “The best of my nation’s deeds is awaiting God’s deliverance.”[16]
• The Messenger of God (blessings of God be upon him) stated: “The best worship is awaiting deliverance.”[17]
• Imam Sajjad (peace be upon him) said: “Awaiting deliverance is among the greatest of reliefs.”[18]
• Imam Jawad (peace be upon him) stated: “The most valuable of our Shia’s deeds is awaiting the deliverance.”[19]
• Imam Sadiq (peace be upon him) said: “Blessed is he who clings to our cause during our Qa’im’s occultation and whose heart does not deviate from guidance.”[20]

The Character of True Awaiters of Imam Mahdi

Not every expectant is a true awaiter of the Imam of the Time (peace be upon him). A true awaiter possesses specific characteristics described in the Quran and also in traditions and narrations. Below are a few examples of these narrations;

• Imam Sadiq (peace be upon him) said: “Whoever wishes to be among the companions of Imam Mahdi (may God hasten his return) must await and combine his waiting with piety and good conduct.”[21]
• Imam Sadiq (peace be upon him) regarding the verse “A guide for the pious, who believe in the unseen,” said: “The pious are the followers of Ali ibn Abi Talib (peace be upon him), and the unseen is the absent Imam Mahdi (peace be upon him).”[22]
• Imam Husain (peace be upon him) stated: “The closest state of servants to God and His satisfaction is when God’s proof is not among them and does not appear to them, and they do not know his place but still believe that God’s proof exists and spend their days and nights in anticipation of the deliverance.”[23]
• Imam Sadiq (peace be upon him) said: “Piety, chastity, integrity, and… awaiting the deliverance with patience and perseverance are from the ways and customs of the pure Imams (peace be upon them).”[24]

Signs and Events of the Era of Appearance

According to narrations, certain signs will be observed before the appearance. These signs are divided into two categories; certain signs and uncertain signs. In this section, we refer to some narrations that mention the signs before the appearance;

• Imam Sadiq (peace be upon him) said: “Before the uprising of the Qa’im, five definite signs will occur; the Yamani, the Sufyani, the heavenly cry, the killing of the pure soul, and the sinking of the Sufyani in the land of Baidaa.”[25]
• Imam Baqir (peace be upon him) stated: “Two signs will occur before the appearance of the Qa’im (peace be upon him) that are unprecedented from the time of Adam’s descent to Earth until that time. One is that the sun will be eclipsed in the middle of Ramadan, and the other is that the moon will be eclipsed at the end of it, and at that time the calculations of astronomers will be disrupted.”
• Imam Sadiq (peace be upon him) said: “Before the appearance of the Qa’im (peace be upon him), there will be a year when heavy rains will fall, dates on palm trees will spoil, and at that time, maintain your faith firmly and do not allow doubt to enter your minds. He also said “The year of the victory and appearance of the Qa’im (may God hasten his return), the river Euphrates will burst its banks and its water will flow through the streets and alleys of Kufa.”

Characteristics of the Government of Imam Mahdi (a.s)

A justice-centered government with righteous, just, and pious rulers has long been the aspiration of societies. The realization of this dream hinges on the emergence of Imam Mahdi (peace be upon him) and the establishment of his global governance. In the global government of Imam Mahdi (peace be upon him), virtues such as altruism, philanthropy, honesty, justice, purity, and sincerity will be so widespread that it will seem as though all people are from one family and all are brothers.

• Imam Baqir (peace be upon him) stated: “At the time of the uprising of Qa’im Aal Muhammad (blessings of God be upon him), what will be seen is friendship, unity, cooperation, and affection among the people to such an extent that everyone will take what they need from another’s pocket without any difficulty or hindrance.”
• Imam Sadiq (peace be upon him) in interpreting the verse “And He will surely give them in exchange safety after their fear…”[26] said: “This noble verse is about the government of Imam Mahdi. At that time, such security will spread across the world that no harm will come from one thing to another, no fear or terror will be seen, even animals will move among people without harming each other.”
• The Holy Prophet (peace be upon him and his progeny) said: “My community during the global rule of Mahdi (may God hasten his return) will attain comforts and blessings that they have never reached in any previous era. During that time, the heavens will rain abundantly, and the earth will bring forth all its vegetations.”
• Imam Sadiq (peace be upon him) stated: “Knowledge has twenty-seven parts, of which humanity has only learned two so far. At the time of the establishment of the global government of Imam Mahdi (peace be upon him), the remaining twenty-five parts will be added and will spread among the society.”

Conclusion

The Holy Prophet Muhammad (peace be upon him and his progeny) and the Immaculate Imams (peace be upon them) have always been concerned about the welfare of their community. For this reason, they have left messages of guidance for a community that would come centuries after them. The detailed descriptions of the awaited Mahdi (peace be upon him), whether in terms of physical appearance or other social, economic, and behavioral dimensions, were given to prevent the end-times community from falling into the traps of deception by schemers and false claimants of Mahdism, thus securing their hereafter. By carefully understanding the verses and narrations about Mahdism, one can distinguish the true path from falsehood. In this article, we have attempted to compile a collection of these hadiths and narrations for the benefit of truth-seekers and truth-seekers.

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[1] Bihar al-Anwar, vol. 23, p. 76.

[2] Al-Hidayah, pp. 32 and 33

[3] Kaf’ami, Balad al-Amin, Ziyarat Imam Zaman (peace be upon him)

[4] Bihar al-Anwar, vol. 51, p. 90

[5] Muntakhab al-Athar, p. 147

[6] Muntakhab al-Athar, p. 185

[7] Muntakhab al-Athar, p. 166

[8] Bihar al-Anwar, vol. 51, p. 36

[9] Muntakhab al-Athar, p. 165

[10] Muntakhab al-Athar, p. 221

[11] Sheikh Saduq, Kamal al-Din wa Tamam al-Ni’mah, vol. 2, Chapter 57, p. 560

[12] Lotfollah Safi Golpaygani, Muntakhab al-Athar about the Twelfth Imam, vol. 2, p. 134

[13] Bihar al-Anwar, vol. 51, p. 81

[14] Muntakhab al-Athar, p. 309

[15] Al-Ghaybah, Nu’mani, Chapter 13, Hadith 20

[16] Bihar al-Anwar, vol. 52, p. 122

[17] Bihar al-Anwar, vol. 52, p. 125

[18] Bihar al-Anwar, vol. 52, p. 122

[19] Muntakhab al-Athar, p. 223

[20] Bihar al-Anwar, vol. 52, p. 123

[21] Bihar al-Anwar, vol. 52, p. 140

[22] Yawm al-Khalas, p. 223

[23] Bihar al-Anwar, vol. 52, p. 145

[24] Bihar al-Anwar, vol. 52, p. 122

[25] Sheikh Saduq, Kamal al-Din wa Tamam al-Ni’mah, p. 650

[26] Quran, Surah An-Nur, verse 55