Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Imam al-Mehdi (May Allah hasten his return)

Author:Resaleh Team

www.alhassanain.org/english

Table of Contents

Preface: The Last Luminary 3

Chapter 1 - Introduction 4

Chapter 2 - How was this long life granted to Al-Mehdi? 8

Chapter 3 - Why all this desire to prolong his life? 14

Chapter 4 - How was the preparation of the expected leader achieved? 17

Chapter 5 - How can we believe in the existence of Al-Mehdi? 20

Chapter 6 - Why has the leader not appeared yet? 24

Chapter 7 - Can an individual resume this role? 27

Chapter 8 - How will the change on the appointed day occur? 28

Chapter 9 - The Good news 29

Chapter 10 - The Birth 33

Chapter 11 - The Minor Occultation 37

Chapter 12 - The Major Occultation 41

Preface: The Last Luminary

The magnificent and auspicious celebration of the fifteenth of Sha'ban (the birthday of Imam al-Mehdi can be observed everywhere. Every place has been decorated. In every place joyful and cheerful gatherings can be seen. The enthusiasm and happiness of theShi’ites on this auspicious day is apparent everywhere. Indeed, what day is revered like this day by people with such elation and glory?

The fifteenth of Sha'ban is the day in which the Shiites saw thefulfilment of the glad tidings of the divine messengers. It is on his birthday that he will bring the east and west of the world to justice, and by his powerful hand annihilate demons, infidelity and irreligiousness.

On this day, the authority of the Last Luminous Jewel of Allah will be established on the face of the earth. He it is who will decide the end of the long struggle between truth and falsehood. His appearance will mean a victory for truth and the annihilation of falsehood.

He is the same person who, by the will of Allah, will overpower fragile doctrines, and will pursue and accomplish the objectives of the Last Prophet Muhammad (s.a.w .)

He will remove ignorance and class discrimination from the world and will establish equality instead; he will exploit the earth’s resources, distribute them among the poor and make them sufficient.

The outburst of enthusiasm and happiness will at that time cause tears to flow down the cheeks of enthusiasts, and the lustrous and mournful eyes of the awaiting people will be filled with light.

Mahdism is the most genuine and fundamental Islamicbelief, which even a person with a limited knowledge of Islam will surely accept.

Since it is obligatory for every Muslim to know the "Leader of the Age" - Imam Muhammad al-Mehdi (a.s .), it has beenendeavoured here - though in brief - to study the short history of this fundamental belief and present a brief introduction to the life ofHujjat -eHaqq (The Rightful Proof [of Allah]). We hopes thismeagre "collection", as a humble gift, will be accepted by the "Solomon of the Age"

15th Sha'ban 1396

Chapter 1 - Introduction

Not only is al-Mehdi (the Guided One) amaterialisation of an Islamic belief of a spiritual nature, but a model to a particular goal which humanity has been striving to achieve, as well as a form to a natural inspiration, through which people came torealise in spite of their different faith and means of access to the unseen that there is an appointed day on earth, when the Divine mess-ages will be fulfilled in all their great significance and final aim, when the exhausting march which humanity took in the course of history will lead to stability and security, after a long struggle. Ultimate defeat of oppression while on the summit of its glory brings great hope before every persecuted individual and every oppressed nation, in tipping the balance and rebuilding the world.

If the idea of al-Mehdi is older and wider than Islam, the detailed outlines, which the latter has fixed for it, have proved more satisfactory to all those ambitions that have been seeking itsrealisation since the dawn of history as well as a more generous gift and a stronger prediction for the feel-ings of those who have been persecuted and op-pressed in the course of history. This is because Islam has turned the idea from the unseen into reality, and from an aspiration for asaviour the world would produce in the distant and unknown future into the conviction that he actually exists looking forward with other people to that day and the right circumstances that would make it possible for him to assume his great role.

Thus, al-Mehdi (peace be upon him) is no longer an idea waiting to bematerialised nor a prophecy that needs to be substantiated, but a living reality and a particular person, living among us in flesh and blood, who is sharing our hopes, suffering, sorrows and joys, actually witnessing all the sufferings, sadness and transgression that exist on the surface of the earth, who is affected with all this from near or far, who is waiting for the appropriate moment when he can stretch his hands to every oppressed and needy person and eradicate the tyrants.

However, it has been decreed that this expected leader is not to reveal anything concerning his life or person to other people, although he is living amongst them, waiting for the appointed moment.

It is obvious that thinking in terms of these Islamic indications narrows the gap of the unseen between the oppressed people and the expectedsaviour and reduces the psychological distance between him and them, no matter how long the expectation may last.

So, when we are supposed, as far as we are concerned, to consider the idea of al-Mehdi as actually designating a particular living person who is observing events like we are, it is to inspire us with the fact that the idea of the unconditional protest against all sorts of transgression and tyranny, which al-Mehdi stands for, has alreadymaterialised in the expected dissident leader who will emerge, paying no homage to the transgressors, as it has been mentioned in thehadith (tradition), and that by believing in him we are in reality believing in this unyielding and living protest and participating in it.

Indeed lots ofhadith (traditions) are constantly urging those who believe in al-Mehdi to expect release from suffering and be prepared for his coming, which is a consolidation of that spiritual bond and emotional tie between them and the dissident leader and every value he stands for both of which could not have existed had he not actuallymaterialised as a contemporary living person.

Thus we come torealise that thismaterialisation has given a new impetus to the idea and made it a source of strength and generosity of a higher degree in terms of what any dissident individual finds of comfort consolation and relief from the pains that he has to suffer under tyranny and deprivation, when he comes to feel that his Imam and leader shares them with him, since the latter is a contemporary person and not an idea to berealised in the future.

However, the above mentionedmaterialisation has led many people, who found it hard to believe or assume, to take negative attitudes even regarding the idea of al-Mehdi .

Since they all wonder if the idea of al-Mehdi actually designates a living person who has co-existed with all these consecutive generations for expectation may last.

So, when we are supposed, as far as we are concerned, to consider the idea of al-Mehdi as actually designating a particular living person who is observing events like we are, it is to inspire us with the fact that the idea of the unconditional protest against all sorts of transgression and tyranny, which al-Mehdi stands for, has alreadymaterialised in the expected dissident leader who will emerge, paying no homage to the transgressors, as it has been mentioned in thehadith (tradition), and that by believing in him we are in reality believing in this unyielding and living protest and participating in it -

Indeed lots ofahadith (traditions) are constantly urging those who believe in al-Mehdi to expect release from suffering and be prepared for his coming, which is a consolidation of that spiritual bond and emotional tie between them and the dissident leader and every value he stands for both of which could not have existed had he not actuallymaterialised as a contemporary living person.

Thus we come torealise that thismaterialisation has given a new impetus to the idea and made it a source of strength and generosity of a higher degree in terms of what any dissident individual finds of comfort consolation and relief from the pains that he has to suffer under tyranny and deprivation, when he comes to feel that his Imam and leader shares them with him, since the latter is a contemporary person and not an idea to berealised in the future.

However, the above mentionedmaterialisation has led many people, who found it hard to believe or assume, to take negative attitudes even regarding the idea of al-Mehdi .

Since they all wonder if the idea of al-Mehdi actually designates a living person who has co-existed with all these consecutive generations for more than ten centuries, who will continue to do so until the time comes for him to emerge on the surface, how can such a human being live all this long and yet be immune from the laws of nature which compel any person to pass by the phase of old age and decrepitude and from there to his death - Is not such a matter impossible from an existential point of view?

Also, why should Allah show all this desire for this particular person - for whom the laws of nature would be obstructed - andendeavours to prolong his life and preserve him for the appointed day; has humanity become barren from yielding capable leaders? Why should not that day come when a leader will be born at its dawn and grow up like anyone else and gradually assume his role until the earth be filled with justice after having been filled with injustice and transgression?

They also wonder if al-Mehdi is the name of a particular person, who is the son of the eleventh Imam of the family of the Prophet (Ahlul-Bayt - peace and blessing of Allah be upon them), born in the year 256 A.H. whose father died in the year 260 A.H. - This means that he was very young when his father died, not exceeding the age of five, which is too early for him to have completed his religious and intellectual education at the hands of his father. Therefore how and by what means could he personally be prepared to assume that great role from religious, intellectual and scientific angles.

Moreover, if the leader is ready why should he wait all these hundreds of years? Is not what the world has witnessed of afflictions and social disasters enough to justify his appearance on its surface for the establishing of justice on earth?

They also wonder how can we believe in his existence even if we were to assume that this could bepossible? Can anybody admit the validity of a hypothesis of this kind when it is not actually imported by any conclusive legal or scientific evidence? Should some narratives (ahadith )related the Prophet (blessing and peace of Allah be upon him and his progeny), of which we doubt the authenticity be enough for us to approve such a hypothesis?

As far as the role that this individual is going o play on the appointed day is concerned they wonder how a single person can assume this great Decisive role in the world, while we know that However great an individual is, he cannot create destroy nor lead it into a new phase; whereas the deeds of any historical movement ripen under certain objective circumstances and their coming together; and the sublimity of the individual is the actor which selects him to shape these objective circumstances and provide the required solutions?

They also wonder how we can imagine what his individual would achieve of enormous change and decisive victory for justice and its message against the realities of injustice, oppression and tyranny m spite of what they have of power and influence and what they possess of means of destruction as well as what they have achieved of high standards in scientific, political, social and military capabilities.

Questions in this connection recur often in one form or another, however the true motives behind them are not only intellectual, since they have also a psychological source expressed in terms of the fear that dominates the world and themeagreness of all opportunity of change from the roots. Therefore, doubts deepen and questions increase, the more one becomes aware of the harsh reality that has prevailed in the world in the course of time - Thus failure,meagreness and the weakness that the human being is subject to lead him to feel under a psychological pressure whenever he attempts to imagine the tremendous change of the world which would relieve it of its contradictions and historical oppression and would provide it with a new structure based on justice and truth. This pressure makes the individual doubt the whole concept of change and leads him to refuse it for one reason or another.

As far as we are concerned, we are going to deal with all these questions in sequence answering each one briefly due to the limits provided by these pages.

Chapter 2 - How was this long life granted to Al-Mehdi ?

In other words, is it possible for a man to live for many centuries, as is the case with the Expected Leader, for the change of the world, whose age must be actually one thousand one hundred and forty years, or fourteen times the average age of an ordinary person who would pass through the phases of life from childhood to old age normally.

The word possibility here has one of the three following meanings, namely: Practical possibility, scientific possibility and philosophical or logical possibility.

I mean by practical possibility that a task is feasible in a manner that enables me, you or a third person to perform it, such as a journey across the ocean, reaching the depth of the sea or going to the moon, all of which are practically possible since they have actually been performed by people in one way or another.

By scientific possibility I mean that there are some tasks that neither I nor you nor a third per-son can practically perform with the means that are accessible to presentcivilisation . However there is nothing in the alterable trends of science which can indicate a justification for the rejection of the possibility of these tasks and their occurrence conforming to certain special circumstances and means. For example, there is nothing in science that could deny the possibility of travelling to Venus, because all its existing trends indicate the possibility of such a task, although that is still not possible for me or you since the difference between going to the moon and travelling to Venus is only one of degree. The latter representing a stage of overcoming some relative difficulties stemming from the fact that the distance is longer. From this we deduce that it is scientifically possible to travel to Venus even if it is still not feasible from a practical angle.

Contrary to that is the idea of travelling to the sun in distant space since it is scientifically impossible, meaning that science would never entertain the possibility of this task, for one can-not assume scientifically or empirically the possibility of inventing that preventivearmour that could protect the body against the heat of the sun which is like an enormous kiln constantly burning with a degree impossible to imagine.

By logical or philosophical possibility I mean that there is nothing in the intellect, conforming to what it knows of previous laws - (preceding the experiment) that could justify the rejection of a task nor decide that it could not occur.

Say, for example, the grouping of three oranges into two equal parts, this is logically impossible, since the intellect knows - before carrying out such an experiment - thatthree is an odd number, thus it is impossible to divide it into two equal parts, first it would turn into an even number, which would be a contradiction, which is impossible in logic.

But if a man were to be exposed to fire, or if he were to go to the sun without burning, that would not be impossible from a logical point of view, since there is no contradiction in the assumption that heat does not penetrate into a body of Lower temperature from one of higher temperature. That would only run contrary to the experiment which proved that heat actually penetrates into a body of lower temperature from one of higher temperature until both bodies get an equal temperature.

Therefore, we come torealise that logical possibility has a wider scope than scientific possibility and that the latter is wider than practical possibility.

There is no doubt about the logical possibility of the prolongation of human life for some thousands of years, because that is not impossible from an abstract intellectual point of view, also there is no contradiction in an assumption of this sort, since life as it is understood does not fathom sudden death and no one can dispute this fact.

Also, there is no doubt or controversy that this prolonged life is not possible from the practical aspect, as is the case in going down to the depths of the ocean or ascending to the moon. That is because science with what it owns of mod-em means and instruments, that were made avail-able by concomitant human experiments, cannot prolong human life for hundreds of years, this is why we find that even those among people who are more eager about life and more able toutilise scientific possibilities can only live to the extent of what is usual.

As far as scientific possibility is concerned, there is nothing in science, nowadays which could justify the denial of that fact from a theoretical point of view. This inquiry is in reality related to the nature of the physiological interpretation of the phenomenon of old-age and decrepitude among people. Does this phenomenon indicate a natural law that compels the tissues of the human body and its cells to harden gradually and become less efficient in the performance of their task once they have reached the summit of theft growth, until they die at a particular moment, even if we were to isolate them from the influence of some external failure? Or is this hardening of the bodily tissues and cells and the lack of efficiency in the performance of their physiological tasks a result of their struggle against certain external factors, such as microbes or poison that penetrate the body from an excess in food or from the heavy work that the person might perform or any other factor.

Now this is the question that science has to find an answer to, yet many answers present them-selves on a scientific level in this respect.

If we are to consider the scientific point of view that tends to interpret old-age and the weakness that goes with it, as a result of reactions against some external factors, it means that it is theoretically possible, once we have isolated the tissues that compose the body from these influences, to prolong life to the extent of surpassing the phenomenon of old-age and even overcoming it.

On the other hand, if we consider the other point of view which sees old-age as a natural process with regards to the living tissues and cells, it will mean that they hear within themselves the seed of their own ultimate death, once the phase of old-age has been completed.

I say: If we take this point of view into consideration it should not mean that there is no flexibility in this natural law, rather the assumption of its existence shows that it is in fact flexible, since we find in our everyday life, in addition to what has been found by scientists through the experiments that they carry out in their laboratories, that old-age as a physiological phenomenon has no fixed time, since a man can be very old and yet possess tender limbs, with no trace of old-age appearing on him as has been mentioned by some doctors. Moreover some scientists take advantage of this flexibility and prolong the life of some animals by a hundred times their natural age, by creating certain circumstances and factors that delay the process of old-age.

Thus it has been proved scientifically that this process can be postponed, by creating specific circumstances and factors, even if this experiment has not been carried out by science on a particular complicated creature such as the human being, owing to the difference in the difficulty of carrying it out on the human being and other organisms.

This means that, from a theoretical point of view, science, with all its alterable orientations, has never had any objection to the prolongation of human life, whether old-age has been interpreted as the product of a struggle and close con-tact with some external influences, or as a result of a natural process of the cells and tissues that leads them towards their death.

Thus we deduce that the prolongation of human life and its survival over many centuries is possible logically as well as scientifically but it is still impossible from a practical angle, and that nevertheless scientific progress has a long way to go beforerealising this possibility.

In light of what has been discussed we shall deal with the age of al-Mehdi (peace be upon him) and what has been surrounding it of wonder and surprise.

Thus we notice that since the possibility of this prolonged life has been confirmed both logically and scientifically, science is in the process of gradually transforming the theoretical possibility into a practical one. There is no room left for wonder except the remoteness of the probability that al-Mehdi might have preceded science in this transformation, before that the latter could have, in its evolutionary course, reached the standard of actual capacity for such a transformation, which would make him equal to that person who had pre-ceded science in discovering the cure for cancer.

The question now isHow could Islam - which determined the age of the Expected Leader - have preceded science in the field of this transformation?

The answer is that this is not the only field in which Islam preceded science. Has the Islamicshari‘ah (revealed law) as a whole not come before science and the evolution of human thought by many centuries? Did it not promulgate certain symbols that submitted plans to be put into practice, which man could achieve only after hundreds of years of his independent activity? Did it not formulate certain regulations perfect in wisdom, the secrets of which wererealised by man only after a certain length of time? Did the Divine message not reveal mysteries about theuniverse, that could never have occurred to people’s minds, which science came later to confirm and support?

So, if we are convinced by these facts why then should we regard as too much that the sender of this message - the Exalted - anticipates science in determining the age of al-Mehdi ?

Here I mentioned only those aspects of precedence that we can notice in a direct manner, we can also include the aspects of precedence mentioned in the Divine message, for example, when it informs us about the night journey which the Prophet undertook from al-Haram Mosque to al-Aqsa Mosque. If we are to understand this journey within the frame of natural laws, we will find that it shows that these laws wereutilised in a way that science could achieve only after hundreds of years.

Therefore, the same Divine knowledge which enabled the Messenger (peace and blessing of Allah be upon him and his progeny) to undertake this fast motion before science could achieve it, has also enabled his designated successors to have a prolonged life before science couldrealise such a project.

Certainly, this prolonged age that Allah, the Exalted, has bestowed on the ExpectedSaviour may seem rather strange, if it is considered within the limits of the everyday in people’s lives and what has been achieved by the experiments of scientists. But is the decisive and transformative role which has been prepared for thisSaviour not strange within the limits of the ordinary in people’s lives and what they have experienced of historical evolution? Has he not been entrusted with the task of changing the world and rebuilding itscivilisation on the basis of justice and truth? Why should we disapprove if the preparation of this great role ischaracterised by strange and unusual aspects, such as the prolongation of the Expected Leader’s age?

For this remoteness of those aspects and their unusual aspects, however great they are, cannot surpass the remoteness of the great role that has to be achieved on the appointed day? Therefore, if we approve the validity of that unique role from a historical angle in spite of the fact that there has never been in the history of humanity a role similar to it, why should not we also approve that pro-longed age which is still unique in our ordinary life?

I wonder if it is a coincidence that only two individuals should carry out the task of emptying humancivilisation of its corrupt elements and re-building it, which means that they must have been of an excessive age many times superior to our the applicability of a natural law under a certain circumstances, in order to preserve the life of a particular individual whose role is to cherish Divine message.

Yet this is not the only miracle of its kind, nor is it remote from a Muslim’s faith, which derives from the Qur’an and theSunnah .More over the process of old-age is no more rigid than is the process of the passage of heat from a body of’ higher temperature to another of lower temperature until both of them become equal. This had occurred in the case of Ibrahim (peacebe upon him) when the only way to preserve his life was by hindering that process, when it was said to the fire in which he was thrown:

We said, "O fire be cool on Ibrahim and keep him safe." (Qur'an, 21:69)

So, he emerged from it safe and unharmed. There are also other cases where natural laws were hindered to protect some of the prophets or Proofs of Allah on earth. When the sea was split for Musa (Moses), when the Romans were misled in thinking they had caught ‘Isa (Jesus) or when Muhammad (peace and blessing of Allah be upon him and his progeny) left his house while it was surrounded by the troops ofQuraysh who were waiting for hours to attack him but Allah, the Exalted, hid him from their eyes while he was walking in their midst. All of these cases show a hindrance of the laws of nature to protect an individual, whom the Divine wisdom wished to preserve. Therefore, why not include here the process of old age and decrepitude?

From this we can deduce a general notion, which is that whenever the preservation of the Prophet’s life (the Proof of Allah on earth) depends on the hindrance of a natural law, and the prolongation of his life comes to be necessary for the performance of his task, Divine care then intervenes by delaying the process so that the task of that individual can be accomplished., On the other hand, once the Divine mission of that individual has been fulfilled he either dies naturally or as a martyr depending on what is determined by natural laws.

Thus we find ourselves confronted with the present question in connection with this general notion: How can the processbe obstructed? How can the necessary correlation that exists between naturalphenomena, be sundered? Does it not contradict science, which discovered the existence of that natural law or process and defined that necessary correlation on experimental and deductive bases?

The answer is that science has already solved the problem by giving up the idea of necessity as far as natural laws are concerned. To clarify this we can say that science discovers natural laws through systematic observations and experiments. For example, when the occurrence of a natural phenomenon is followed another one, we deduce from this a natural law which is: that whenever the first phenomenon comes into existence it is automatically followed by another phenomenon.

However, science does not propose a necessary correlation between the two phenomena stemming from their nature, since necessity is an invisible condition that experimentation and the instruments of scientific and inductive inquiry cannot demonstrate. Therefore, the logic of mod-em scienceemphasises that natural law as it is defined by science does not indicate a necessary correlation, but an uninterrupted connection, between two phenomena. But when the miracle occurs and separates one from the other, it does not mean that their correlation was sundered.

The truth of the matter is that the miracle, in its religious sense, has become, in the light of modern scientific logic, more understandable than before, under the classical view of causal correlation. This old view assumed that every two phenomena, in which one is followed automatically by the other, must have a necessary correlation, which means that it is impossible to separate one from the other. However, this correlation has been transformed thanks to modern scientific logic into a law of correlation or of consecutive succession between two phenomena without the hypothesis of invisible necessity.

Thereby the miracle becomes an exceptional condition with regard to this connective succession without running against a necessity or leading to impossibility.

So, in the light of the logical foundation of induction we agree with the modern point of view which says that induction does not demonstrate the existence of a necessary correlation between two phenomena. We find that it shows that there is a common interpretation for the consecutive connection between the two - Since this common interpretation can be formed on the basis of the assumption of subjective necessity, it can also be formed on the assumption of a wisdom that made the Creator of the universe to continuously combine some particular phenomena with others. The same wisdom sometimes calls for exception; thus a miracle occurs.

Chapter 3 - Why all this desire to prolong his life?

Now we should deal with the second question which is: Why should Allah, the Exalted, show all, this desire for this person in particular? Why should the natural laws be hindered justto pro-long his life? Why should the leadership of the appointed day not be left to a person born in the future, who will appear then and assume his expected role?

In other words: What is the use of this long absence and what is the motive behind it? Indeed many people ask these questions, yet at the same time none of them is prepared to accept the Divine answer for them. However we believe that the twelve Imams form a unique group of individuals, none of whom could be substituted. But these people require a social interpretation of the situation, in the light of tangible realities, for the great operation of change and the understandable requirements for the appointed day.

On these bases, we will temporarily disregard the characteristics that we believe should be fulfilled in the infallible Imams and ask the following questions:

As far as the expected operation of change, of the appointed day, is concerned and as far as it is understandable in the light of the norms and the experiences of life, can we consider the prolonged age of its preserved leader as one of the factors for its success?And of his ability to lead it in a better way?

We can give an affirmative answer to this question because of many reasons among which are the following:

First, that the great operation of change requires from its leader a unique psychological attitude, filled with a sense of success and a sense of the insignificance of the mighty existence which he has been prepared to struggle against and transform into a newcivilised world.

Thus the more the leader’s heart is filled with the triviality of thecivilisation he is fighting, and the clearer is his sense that it is no more than a speck of dust on the long path of humancivilisation , the more he is ready from a psychological angle, to oppose, resist and persevere in his efforts against it until victory is achieved.

It is clear, therefore, that the scope required from this psychological attitude ought to be proportionate to the size of change to be brought about and what needs to be rooted out ofcivilisation and existence. So, whenever the opposition is to a mightier existence and a loftier and deeply rootedcivilisation , the greater is the thrust required from this psychological attitude.

Since the message of the appointed day is to change, in a comprehensive way, a world filled with injustice and tyranny, it is therefore natural that it is looking for an individual whose psycho-logical attitude is superior to that whole world; a person whose age exceeds those who were born in that world and who were brought up in the shade of itscivilisation which he is to destroy and replace with one based on justice and truth. For whoever is brought up in a deeply-rootedcivilisation , that dominates the world with its values and modes of thinking, would be overwhelmed by it, since he would have been born while it had been in existence, and opened his eyes just to see its different aspects, and would have been brought up under its power and influence.

Unlike that is a person who has deeply penetrated history, who has come to life long before thatcivilisation which completes the cycle of the story of humanity before the appointed day saw the light - He sees it as little seeds, hardly visible, then gradually growing and taking roots within human societies, waiting for the right moment to blossom and appear.

Then he witnesses it, as it starts to grow and advance, sometimes relapsing, sometimes meeting with success, then when it begins to prosper and become gigantic, gradually dominating the destinies of the world, such a man who has lived through all these stages with sagacity and caution, watching this giant (against which he has to struggle) under that long historical perspective which he has lived in reality, and not just read about in books of history, such an individual would consider it as a definite destiny, unlike Jean Jacques Rousseau’s consideration of the monarchy in France, when he was terrified at the mere imagining of France without a king, in spite of the fact that he was one of the heralds, both intellectually and philosophically, of the evolution of the political situation that existed in those times.

That was because Rousseau lived in the shade and under the influence of the monarchy.

On the other hand this individual who has thoroughly penetrated history, would have the dignity and strength of history and a powerful sense that all that surrounds him ofcivilisation and existence was born at a certain time in history, when the way was paved for its existence, that it would disappear to the extent that nothing of it would remain as when there was nothing of it before it came into existence in the distant or near past, that the historical life spans of anycivilisation , however long they may be, are only limited days in the long era of history.

Have you not read the chapter of the cave in the Qur'an (Surah -al-Kahf ) Have you not read of those youths who believed in their Lord, whom Allah increased in guidance, who opposed a ruling pagan existence that was ruthless and did not hesitate to suppress every single seed of at-tawhid (Unity of Allah), so that it might not rise above the level of idolatry. So these youths became depressed to the point of despair, once the windows of hope had been closed before their eyes; so they sought refuge in the cave, where they begged Allah for a solution to their problem after having exhausted all the possibilities. For they could not tolerate the fact that falsehood was ruling, transgressing and subjugating the truth and suppressing anyone whose heart showed an inclination towards the truth.

Do you know what Allah did to them? He made them sleep for three hundred and nine years in that cave and caused them to rise up from their long sleep and sent them to the outside world, after that the existence which had bewildered them with its power and transgression had collapsed and became a chapter in history that could frighten no one nor activate anything. They were brought out so that they could see all this with their own eyes and learn that falsehood is insignificant.

Indeed if this clear vision had been true in the case of the people of the cave, with all that it bore of psychological loftiness and thrust out of that unique event which prolonged their age by three hundred years, then the same event could occur in the case of al-Mahdi , the Expected Leader, whose extended age would make him see the giant as a dwarf, the tall tree as a seed and the hurricane as a breeze.

Add to this that the experience that is granted by the concomitants of those consecutivecivilisations and the direct confrontation with all their movements and changes, has a great influence on the intellectual preparation and the deepening of experience of the Expected Leader, since it puts him face to face with the many various practices of others, with all they contain of weakness and strength, and the different aspects of their errors and accuracy and this enables him to classify the social symptoms with a complete awareness of their causes and their historical circumstances.

Moreover the preserved operation of changer which is the task of the Expected Leader, is founded on a particular message1 namely the message of Islam. Therefore, it is natural that in this case, the required leadership should be more proximate with the original sources of Islam, that his personality be fully shaped in an independent way, free from the influence of thatcivilisation which is subject to his struggle on the appointed day, unlike that individual who would have been born and brought up in its atmosphere, whose intellect and feelings would have blossomed within its frame. Quite often such a person cannot free him-self from the effects and residues of thatcivilisation , even if he were to lead a movement of change against it.

Thus, in order that the preserved leader be not influenced by thecivilisation he has been prepared to transform, it is necessary that his personality should be fully shaped during a previous stage ofcivilisation , as near as possible to the universal spirit, and in terms of the principles of thatcivilised condition, which the appointed day is aiming atrealising under his leadership.