Translator: Dr. Alaedin Pazargadi
Publisher: Foreign Department of Bethat Foundation
Category: Imam al-Mahdi


This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Author: Foreign Department of Be'that Foundation
Translator: Dr. Alaedin Pazargadi
Publisher: Foreign Department of Bethat Foundation
Category: visits: 2835
Download: 988


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Publisher: Foreign Department of Bethat Foundation

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought



By: Foreign Department ofBe'that Foundation

Translated by: Dr.Alaedin Pazargadi

Edited by: Shah TariqKamal

In the name of God, the Compassionate, the Beneficent


This workis published on behalf of

The typing errors aren’t corrected.

Table of Contents

1- Despair 5

2- Hope 8

3- Expectation 10

4- Saviour 12

5- Conspiracy 18

Notes 22

1- Despair

It is a desert, dark and fearful,

No goal for man, no way, no companion,

No sun, no candle, nothing is seen,

Asif he has gone blind.

No wise man can he find to ask the way,

When suddenly thunder roars tiger-like,

And this man presses his ears for fear of the roar of thunder,Then follows a brief lightning,

No one by him, no way is found,

Darkness and silence, and no hopeis left.

It seems as if pain and torture are born with man, for, he has never been free from them throughout history. The apparently sweet moments of life, too, have been so brief that before tasting their pleasure, he has paid their indemnity by a tormenting pain and a life- consuming calamity. The rise of reformers in history, too, even if it has, sometimes and for a short time, provided some people with tranquility, yet it has been unable to liberate humanityfor ever from the sanguine clutches of the monster of confusions. A greater disaster is that with the passage of time, man's pains are not only not reduced,but rather increased and intensified.

The progress of science and technology in the present-day world, too, has not only failed to show a way to freedom; it has also produced fresh difficulties for human society. This lack of harmony between scientific and technological progress on the one hand, and spiritual tranquility of life on the other is on the increase every day and it has reached a point to-day where some western thinkers, such as ErnestYunger , who live in whollyindustrialised countries, express this belief: "Man's perfection and technical perfection are not attainable together, and if we desire one of them, we must sacrifice the other." (1)

The collapse and annihilation of spiritualities have driven the bewildered man of our time, so far that he is prepared to destroy great communitiesof mankind for the sake of the most trifling things. The pages of human history have never been bloody to this extent, and, at no time,has humanity been so entangled with the defilement of hostility.

The expenditure on military equipment and armament to-day in various countries of the world forms the greatest item of their budgets. For example, the armament expenditure of 120 countries of the world in 1970 was twenty percent more than the amount spent on education in those countries; and their health and hygiene budget was only forty percent of their military budget.(2)

To-day the nations, engaged in cold war, spend an yearly sum of 3 billion pounds sterling (66 thousand pounds sterling a minute) preparing to kill human beings.( 3)

According to observers: "The armament strength of the world up to 1961 was capable of destroying the globe twenty times"(4) . This ratio has been augmented tenfold to-day. Up to the same year, a total of 50 thousand atomic bombs were discovered by international spies in differentcountries( 5) . And to-day the kinds of bombs made by man are 2500 times more powerful than the one which destroyedHiroshima( 6) . He has also made hydrogen bombs for the operation of which only an atomic explosion would berequired( 7) . It is dreadful that all these destructive forces are able to annihilate the wholeof mankind by pressing a button even if it is done by mistake.

Meanwhile, the weak nations of the world which are exploited by the strong, are faced with such problems as poverty and hunger, so much so that to-day we see three-quarters of the world population confronted by the monster of poverty andhunger( 8) .And since this large group of oppressed people is a threat to the interests of exploiters, those w ho hold power have assigned some funds for the so-called "combat with poverty and hunger", but really to preserve themselves and silence the protesting groups. But it must be remembered that the said funds amount only to one-fiftieth of the expenditure incurred on drinks and cigarettes consumed in their owncountries( 9) .

To-day in order to solve such problems as poverty and hunger, war and class conflicts, man takes refuge in various ideological schools, but after some time he finds these, too, either an accomplice of such misfortunes, or unable to combat them. Therefore, in a state of total helplessness and despair, he gazes at the dark world to seek a sign of alightning which would set fire to that blackness and save man from all this gloom.

The project of the United Nations seemed to be such a light which, in the gloomiest and most ominous period, namely after the deadly blows of the two World Wars on human society, shone in the minds of thinkers and reformers, and as the wounds inflicted on the body of the nations by the two Wars were still fresh, the leaders of various countries in the world took steps for the establishment of thisorganisation due to the fear of occurrence of a third World War.

At first, most people supposed that a final solution had thus been found for deliverance from difficulties, but the hope in thisorganisation was short-lived, for, from the very beginning the powers, which should have committed themselves to the observance of the international laws and their non-violation, reserved forthem selves the right of committing every kind of crime on the pretext of the right of "veto". After a short time it became clear that thisorganisation , too, was nothing but a dazzling formality, for, these were only the weak nations which were, in fact, duty-bound to carry out its regulations.

The failure of the United NationsOrganisation to solve difficulties, owing to the lack of guarantee of execution, once more revealed the fact that neither plundering countries feel any pity for poor and hungry nations, nor is their own satiety to their interests. Neitherare expansionist governments willing to abandon their military bases in weak countries, nor do they divide such countries peacefully between themselves.Also neither does there exist a basis for their educational programs, nor is the propagation of education and people's awakening in the interest of big powers. As a result, neither was the United NationsOrganisation able to remove the danger of great nuclear wars, nor could itsave mankind from the clutches of poverty and hunger, nor solve man's mental problems.

With this failure of the United Nations, the last aperture of hope too was closed formankind, and man began to be convinced of the futility of all hopes as well as the futility of the world. To escape from this bitter fact, man either turned to suicide or retired from society by taking tohippyism , and thus trampled all social laws to seek refuge in narcotics.

There is an increasing inclination towardshippyism as a rebellious movement in the world. For example, in 1968 in America three hundred thousand people retired from society, joined the hippies and took refuge to L.S.D. and Marijuana.( 10) The rush upon narcotics by this group reached such a point that in San Francisco alone one ton of Marijuana is consumed every week.(11)

In their bid to find humanity and brotherhood in easterngnosticism , Hippies turn to India, but when they observe the Indians, too, suffering not only from poverty and hunger, but also of racial and class differences and sectarian clashes, and see nothing ingnosticism but dancing, poetry and addiction, they aimlessly and desperately return from this journey with their only souvenir, namely narcotics, and wander about mountains and deserts. Thus, the present-day humanbeings is , in utmost despair, awaiting for death to be released from this painful and burdensome life.

Will a nuclear war destroy the wholemankind? Is three-quarters of world population condemned to death because of poverty and hunger? Will narcotics eventually annihilate the human race? Will the days of man's misery nevercome to an end , and will he never be liberated from this hopeless life? Will a day not come when povertyis uprooted from human society?Can a solution be ultimately found to do away with all this confusion of human societies and put things in order? Will man be able one day to find a way towards his ideal life? Will this despair give way to afuture which is full of hope coupled with equality and brotherhood? Will a day not come when human-looking beings,who are true animals, put aside their beastly vices and start a pleasant life based on human virtues and fine qualities and service to their fellow-creatures? Is there any hope in future?

2- Hope

Most thinkers and reformers believe that the only solution for putting the present world in order is the establishment of a single world government based onjustice( 12) .Undoubtedly in order to check mutual clash among the great powers of the world for the sake of expanding their spheres of influence over weak nations, to abstain from the destruction of large masses in the way of securing greater profits, to remove the problem of poverty and hunger which has been caused solely for the sake of pillaging the wealth of the weak by the strong, and finally to take a step towards liberation from difficulties so that people, like hippies, do not, in despair, resort to narcotics in order to forget their wrong notions about the futility of the world and all efforts and hopes, it is essential that a government based on justice and authentic human values, must take over the reins of affairs of the whole world, unite all mankind into a single nation, and distribute all wealth equally among human beings, fully control the military power of the world, and place genuine human culture at the disposal of all.

Bertrand Russell, the great Western thinker and philosopher, says in this connection:

"There is only one way to prevent war, and that is by setting up a single world government which could solely control all the great and important weapons. Inmy opinion if such a world government is set up, its establishment will be met with agreement and satisfaction in some parts, and must be effected by conquest in other regions. I do not suppose that the human race possesses such an ability andstatesmanship to submit to the establishment of a world government willingly and wholeheartedly. That is why I think that the use of force and pressure is necessary at the outset for its establishment and preservation." (13)

Thus, a great obstacle in this way is the lack of adequate force to stand against the factors which start war and create other disorders, for, to-day the great powers of the world are in the hands of a group of selfish profiteers in whose minds the only question that does not arise is to forsake their own chances infavour of mankind and to set up a single world government on the basis of justice. For this reason in order to attain such an ideal, it is necessary to have a well-informed and virtuous leader who would rise with an immense power against these forces ofoppression .

The presence of such a leader has long been feltby mankind for the establishment of a society based on justice, and therefore, such a religious leader has been spoken of, in some form or other, by various peoples and nations. The Hindus call him "Brahmin Kala"; Celtic groups name him 'Arthur'; Zoroastrians name thissaviour "Socianes "; the Jews call him "Joshua"; and the Christians and Muslims give him the title of "Reformer" and "Mahdi ".

Evidently enough, an individual, whose most important program is to combat super-powers and to break up theorganisation of rioters, should have a power superior to that of all others to be able to remove them all in the shortest possible time, and set up his wholly just rule in the world.Such a personcan not attain his goal unless he is supported by divine power, and for this reason he has been considered by all religions as an individual selected by God, and they have presented a picture of him and his program, and with the lessening of time between these religions and the rise of that reformer, his picture has become more vivid.

Accordingly, the Muslims are unanimous that in future a man of the Holy Prophet's household who bears the same name as he, will rise by divine command, will establish a single world government with a solid basis of brotherhood and equality, and will put an end to all inequalities and human miseries.( 14)

The Qur'an portrays the future most clearly in the following lines:

"God has promised to those of you who believe and do good that He will most certainly make them rulers on the earth as He make rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange they shall serve Me, not associating aught with Me.(15) "

TheShi'a traditions and narrations have given the following description ofMahdi's program:

"He will continue his armed combat until the total annihilation of oppressive governments.( 16) He will be aided by combatants and by the fear that God creates in the enemy's heart. As a result, he will not turn to any land without hoisting the banner of Islam there.( 17) In this way, he will conquer the east and west(18) and will set up a single world government on the basis of justice. Under his leadership of the Islamic world society, human beings will be able to attain mentalgrowth( 19) , and acquire the highest levels of knowledge and insight(20) . Then the most perfect moral values will rule theworld( 21) and under their auspices, unity and purity will be established among human beings(22) . He will divide the wealth equally betweenpeople( 23) and abolish all class differences(24) , so that everyone will have the possibility of activity and progress. Consequently, the world will enjoy such a degree of wealth andprosperity( 25) that people will have no need of seeking profit in their dealings, and consider such an action as undesirable as usury(26) .

To be brief, all human societies, particularly the Muslims, are awaiting for a bright future in which there is no fear and terror, no riot and confusion, no poverty and hunger, and no sorrow and misfortune.It is this hope and expectation that have been able to preserve human society so far against total destruction, and protect them against the danger of drowning in this wild and stormy ocean, by sticking to a wooden plank until they reach the safety of a ship.

3- Expectation

TheShi'a expectation isone which rouses ardor and motivation, and gives hope and life. It is this hope that has not only helped the dynamicShi'a society to proceed in its motioninspite of intense oppositions and intolerable sufferings, but has also been an inspiring factor in its advance. This expectation has been the key to its survival and progress.It would be fitting to remove the rust of superstition from this human-nurturing and epic-making principle to show what expectation it is that turns a numb nation into one full offervour ; a dispersed society into a well-organised one; despondent beings into joyful ones; distractedtravellers into a steadfast group; violent humanity into a tranquil community; and a futureless history into a history-making morrow.

To become acquainted with the true meaning of this principle, the best authorities to refer to areShi'a leaders. ImamSadegh says:

"Those who live in the expectation of the establishment of the government of the concealed Imam are like those who serve under him, or even like swordsmen inMahdi's retinue. Nay, I swear to God that they are like martyrs who have offered their lives in the company of the Prophet." (27)

This profound utterance defines the lofty role of expectation, showing that true expectants, like believers at the advent of Islam, should rise resolutely and fervently against the paganism of their time, andendeavour heroically to the extent of martyrdom in preparing the masses to accept a divine and human order.

In this context, another utterance of the same leader throws light on our silence and inactivity, and calls us to the constructiveness of society by saying.

"He who is awaiting for our order (meaning government) is like one who is plunged in his own blood in the way of God." (28)

And we see in the objective-pursuing argument of Imam Reza the remark that: "The expectation of relief is a part of relief." (29) Werealise that an informedShi'a should act during the period of expectation as if it were the time ofMahdi's advent. Thus, we understand from the meaning of expectation the depth and worth of this remark that "The loftiest act of my followers is the expectation of relief." (30)

For the same reason, if the fiery epic of expectationis understood properly and introduced to anxious masses , it will result in the blossoming of their young tree of life, so that they would, with a fervent mind and a firm resolution, make a great effort to build up a bright future.

To clarify this point further, you may think of a large army the commander of which owing to a wise necessity., leaves his headquarters, and announces to his army that the time of his return is not certain, but that they should all be ready for fighting, because, on his return, he will issue the order for assault, and begin a victorious war. The alert and capable soldiers, on receiving this instruction, keep themselves always ready to engage in combat with vice and wickednessawaiting for the arrival of the commander and the issuance of his order.

The insolence of the enemy and the large size of its number during this period, make the soldiers more determined to fight, and even though they areawaiting for their commander with tearful eyes, zealous hearts and prayer-whispering lips, they do preserve their ability to combat wrong and falsehood.Such a vigilant and alert group never thinks of dispersion and taking things easy until the commander returns to put the affairs in order, or let him fight alone to give it victory, or make a personalendeavour to grant itself benefits, or let him enter the battlefield to place the crown ofhonour on its head, or let him die so that it could live eternally!

It is obvious as to what the consequence of such an attitude would be, and that is why it is said: "A nation that isawaiting for a reformer must itself be honest," The uprising of the Shiites on hearing the name ofMahdi also means being ever-ready for his call in order to offer their lives in his way.This preparedness trains them for combat to such an extent that if death, which is the ultimate end of all, separates them fromMahdi , they beg God to bring them back from their graves at the time of the reappearance of the Imam, all ready with battle-shroud and drawn swords and spears to rush to the aid ofMahdi in towns and villages(31)

If the Shiites have not been exhausted in theups and downs of their life-span of fourteen centuries and in the course of the combat with evil, and have constantly entered battlefields as self - sacrificing soldiers ready for every effort tofulfil human ideals, one of its factors has been this positive expectation.

We see that unlike those who seek their glory inpast history , true expectants always look upon a bright future and proceed towards it, for, true expectation changes the direction from the past to future.

Briefly, if theShi'a expectation is a true one, and if our understanding of this principle is a genuine one, then we, as a nation, must be honest, and do our utmost, by constant efforts, to fight falsehood, to prepare the ground forMahdi's uprising, and to acquire the ability for taking part in the last battle in his presence, and in this way look forward, with all our heart and soul, to his advent.