Alhassanain(p) Network for Heritage and Islamic Thought

A Series of Ideological Researches

The Promised Savior

An inquiry into the imamate of Imam Mahdi (as) from the viewpoint of Muslim thinkers

Ayatollah Sayyid Ali Husaini Milani

Translated by: Dr. Sayyid Abur Rauf Afzali

Islamic Truths Center

Table of Contents

Foreword. 5

Translator's Note 7

Introduction. 8

Part One: Mahdaviyat and Imam Mahdi from the view point of Muslim thinkers 11

Muslim Community and Imam Mahdi 11

Imam Mahdi and famous Sunni writers 11

Companions as narrators of traditions on Imam Mahdi (a.s) 12

Sunni Scholars and the successively reported traditions on Imam Mahdi (a.s.) 12

Sunni scholars and authenticity of traditions on Mahdi 12

Chapter Two: Imam Mahdi and Mahdviyat in successively reported traditions 14

1. Necessity of knowing the imam of the time 14

The tradition of knowing the imam and its historical instances 16

2. Two successors of the Holy Prophet (s) 18

The tradition as narrated by Zaid bin Thabit 18

The tradition as reported by Jabir bin Abdullah Ansari 18

The tradition as reported by Abu Sa'eed Khidri 19

The tradition as narrated by Zaid bin Arqam. 19

3. The twelve caliphs 23

Chapter Three: Mahid (a.s) belongs to Prophet's progeny. 25

Mahdi (a.s) is from the descendants of Fatima (a.s) 25

Mahdi is from the offspring of Imam Husain (a.s) 26

Tradition one 26

Tradition Two. 26

Tradition Three 27

Chapter Four: The Promised Mahdi is born. 28

Part Two: Counter-traditions 30

1. Mahdi is the same as Jesus 30

Unauthentic tradition and unreliable narrators 30

Muhammad bin Khalid Janadi 30

Aban bin Salih. 31

Hasan Basri 31

Yunus bin Abduala 31

Jesus Christ in presence of Imam Mahdi 31

Taftazani's opinion rejected. 32

2. Mahdi is from the offspring of Hasan. 32

An assessment of this opinion. 33

Sheikh Mansur's opinion. 33

An evaluation of the chain of this tradition. 33

An evaluation of the text of this tradition. 34

An inquiry into the meaning of this tradition. 35

3. His father is the namesake of Prophet's father 35

Being Prophet's namesake 35

His name is the same as the name of my father 36

Part Thre: Question of Mahadviyat and Doubts about it 38

Taftazani's strange opinion. 38

An apt answer 38

The issue of Mahdaviyat and important questions 39

Imam Mahdi and his long life 39

Is long life something incredible? 39

Ibn Taymiyya and denial of Khidr's being alive 40

Opponents of Ibn Taymiyya's opinion. 40

Divine power and wisdom. 40

Why did the Imam disappear? How can we benefit from him, given he is not among us now? 40

Imam Mahdi's occultation and traditions 40

The need to know the imam of the time 43

Harmony between occultation and imamate 43

Imam Mahdi and divine grace 44

Uses of an absent imam. 44

Where does he live? 45

A baseless claim by Ibn Taymiyya and Ibn Khaldun. 45

A response by Shiite scholars 45

The Samirra basement as a holy place 46

4. When will Imam Mahdi reappear? 47

How does Imam Mahdi judge? 47

Waiting and those who wait 47

Waiting and praying for Imam's reappearance 48

Waiting and taking preparation for his reappearance 49

Bibliography. 50

Notes 53

In the Name of God the Beneficent the Merciful

In the Name of God the Beneficent the Merciful

Foreword

With the prophetic mission of Prophet Muhammad (s), the seal of the prophets, the last and the most perfect divine religion was conveyed to humanity and prophethood came to an end.

The religion of Islam emerged in Mecca but after twenty three years of arduous efforts made by the Messenger Allah (s) and a handful of his loyal companions it spread all over the Arabian Peninsula.

The continuation of this divine mission was a task that was entrusted publicly on Dhul Hijja, the eighteenth, by Allah, the Glorious, to Ali (a.s), the commander of the faithful and the first personality after the Holy Prophet (a) in the world of Islam.

With the proclamation of Hazrat Ali’s guardianship and succession on this day, divine blessings were completed and the religion of Islam was perfected, being announced as the only religion chosen by Allah. That was how unbelievers and pagans got disappointed from destroying Islam.

Soon after [the demise of the Messenger of Allah (s)], some of the companions of the Holy Prophet (s) based on their pre-hatched conspiracies, brought deviation in the course of guidance and leadership. They closed the gate of the city of knowledge putting Muslims in perplexity. From the very beginning of their rule, they placed the truths of Islam – that were like shinning sun – behind the dark clouds of doubt and skepticism by putting a ban on recording prophetic traditions , spreading fabricated traditions , casting doubts and using hypocrisy and deception.

Obviously, in spite of all conspiracies hatched by the enemies of Islam, the truths of Islam and noble sayings of the Messenger of Allah (s) were promulgated by the Commander of the Faithful, Ali (a.s.), his successors and a few of his devout companions and those truths kept flowing and manifesting themselves in one way or the other in the course of history. By explaining the truths, they did away with the doubts, hesitation, illusions, and unfounded beliefs inculcated by the enemies of Islam, making truths clear to all.

In this respect, great scholars and men of knowledge such as Sheikh Mufid, Sayyid Murtadha, Khaja Nasir, Allamah Hilli, Qadhi Nurullah, Mir Hamid Husain, Sayyid Sharafuddin, Allamah Amini etc. are like shining stars for they are the ones who defended Islamic truths, explained the realities of the school of Ahlulbayt (a.s.) and dealt with spurious arguments using their tongues and pens.

In our era, one of the of the scholars and researchers who has, with his eloquent pen and expressive writing, explained the truths of the religion of Islam and astutely defended the leadership and wilayah (guardianship) of the Commander of the Faithful, Ali (a.s.) is Ayatollah Sayyid Ali Husaini Milani.

The Islamic Truths Center is proud to embark on reviving the fruitful and precious works of that great researcher by reviewing, translating and publishing them in a bid to make them available to students, scientific figures and those who are in search for Islamic truths.

The book in your hand is a translation of one of his works, intended to acquaint the English audience with Islamic truths. It is expected that this humble effort will earn the pleasure of the Remnant of Allah, the Imam of Time [the twelfth Shiite Imam] may Allah hasten his reappearance.

Islamic Truths Center

Translator's Note

Written by Professor Milani,The Promised Savior is a short but significant work that deals with the doctrine of Mahdaviyat (the belief in Imam Mahdi as ultimate savior).

Despite being short, it has not ignored any vital issues concerning the doctrine of Mahdaviyat. It is composed of three main parts.

The first part is devoted to introducing Mahdi and that the belief in his existence is not restricted to Shias alone. Based on authentic prophetic traditions, all Islamic sects accept the doctrine of Mahdaviyat in one way or the other.

As to the second part, it treats traditions that are apparently opposed to the traditions that prove the question of Mahdivyat as an essential article of Islamic faith.

The last part sheds light on issues concerning Imam's life, his residence, the exact time of his reappearance, his methodology of judgment etc.

The top peculiarity of this work is that it deals with the issue in a particularly scholarly and impartial manner. It approaches the issue not only from a Shiite perspective but also from a Sunnite angle.

Though the time for translation was very limited and the translator was also faced with certain limitations, rendering was made with extensive care and many terminologies and phrases were replaced by new ones when the work was carefully reviewed. It was accomplished on Ramadan 21st, 1435 AH in Qom, Iran. May Allah accept this humble work.

Sayyid Abdur Rauf Afzali[1]

In the name of Allah, the Beneficent, the Merciful

All praise is due to Allah, the Lord of the worlds and may prayer and peace be upon our master and Prophet, Muhammad, and his pure progeny, and may Allah’s curse be upon all their enemies from the first to the last one.

Introduction

We Twelver Shias believe that Imam Mahdi, son of Imam Hasan 'Askari (a.s)and from the descendants of Imam Husain (a.s) is the twelfth infallible imam from the progeny of the Holy Prophet (s).

We believe that he is born and is alive though he lives away from people. This belief is among our essential religious beliefs and any Shia who casts doubts on it is no longer considered as a Shia.

In order to be able to hold dialogue with the followers of other religious sects and to invited them to accept this belief we need to make use of [generally] accepted arguments and valid methodologies. It is on the basis of such an approach that we can hold talks with fair-minded and impartial scholars of other religious sects. There are however people who do not pay heed to sound arguments and friendly admonitions. It is thus useless to engage in dialogue with such type of people. It seems as if the followers of Ibn Taymiyya, to cite an example, are among such people. Instead of paying attentions to sound arguments they use foul language and level accusations.

In hisMinhaj al-Sunna , Ibn Taymiyya, mentor of such kind of Sunnis, commenting on Shias' belief in Imam Mahdi, says very rudely: "One of the stupid acts done by Shias is that they have devoted to awaited Mahdi particular places where they keep waiting for him. The basement (sardab) of Samirra considered by Shias as a place where Mahdi has disappeared is among such locations. They sometimes put animals such as mule, horse etc. over there so that the awaited imam would ride on them after reappearing. They commissioned a person to stand by the basement and keep calling on awaited Mahdi to reappear. They carry weapons whereas there is no one they need to fight with. Among Shias there are people who do not offer their prayer lest they are not deprived from helping their imam if he reappears, due to getting engaged in prayer. This is while they live in cities like Medina that is far away from the place where he is likely to reappear. During the last ten days of the month of Ramadan or days that are better off than these days they turn their faces towards the east asking him earnestly to reappear.

Obviously, if there is a Mahdi and Allah orders him to reappear he will reappear, whether or not the Shias make any requests. [And if there is a Mahdi but] Allah does not allow him to reappear he will not reappear whether or not they make any request. In either case, what Shias do is futile. In addition, if he reappears, Allah will help him, providing him with vehicle and supporters. Thus it is not necessary for some misguided people who are struggling in vain, thinking they are doing something good, to keep waiting for him.

In theHoly Quran , Allah reproaches those who address in their prayers people and things that do not respond them… In the age of ignorance, they

worshiped idols that were accessible to them and that sometimes contained evils that talked to them.

Obviously, the condition of those who communicate with a none-existing thing is far worse than that of those who communicate with an existing thing – though it is not alive.

Shias may possibly say, in response, that they believe in the existence of Mahdi, but they have to be reminded that their word is similar to that of idol worshipers. This is because they were also of the view that the idols they worshiped were able to intercede for them with Allah. Addressing them, Allah the Almighty says:

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا[2]

And they serve besides Allah that which neither profits them nor causes them harm; and the unbeliever is a partisan against his Lord.

In short, both idol worshipers and Shias ask for assistance from those who are unable to help them. There is however a minor difference between the two. Idol worshipers regard idols as their intercessors and their objects of worship. Shias however believe that Mahdi is an infallible imam. They go so far that they regard their Mahdi as the standard of love and hatred just as idol worshipers deem their idols as such.

Just as some polytheists consider believing in gods as a basic article of their faith, Shias regard believing in Mahdi as a basic article of their faith, assuming that without such a belief no one's religion is perfect".[3]

Elsewhere he states: "Similarly it is not possible for anyone to know about the commandments and prohibitions of the Mahdi whom we should obey according to them. Thus if a Muslim will not achieve happiness except through obeying someone whose commandments and prohibitions are not clear and accessible, thensuch an obligation will be a clear example of unbearable obligations, but Shias try more than anyone else to prescribe such obligations both for themselves as well as for others.

If it is said that Mahdi's commandments are not anything other than the beliefs and rulings existing currently among Twelver Shias, it must be said in response that in such a case there is no need for believing in the existence of Mahdi. This is because Shia's religious commandments are known to everybody and his life or death, presence or absence will not change anything….

Shias are however among the most ignorant people. This is because to do intellectual and religious duties and not to do intellectually or religiously rejected things is either dependent on the commandment and prohibitions of this awaited imam or not.

If they are dependent on his commandments and prohibitions then we are obliged to do an unbearable obligation. In such a case to perform or not to perform an obligation is conditioned to something that is beyond the ability of anyone. This is because no one has honestly claimed to have seen him or heard him say anything in in the entire world.

If they are not dependent on knowing his commandments it will be possible to perform intellectual and religious obligations and to avoid intellectually or religious unwanted things without relying on this awaited imam. In such a case there is no need for his presence and existence…"[4]

Elsewhere he mentions: "Some great Shias like Ibn Ud Hill[5] are of the view that whenever Shias differed on any issue and the holders of one opinion are known whereas the holders of another opinion are not known the correct opinion is the opinion whose holders are not known, for the awaited imam is likely to be present among them.

This is the extremity of ignorance and misguidance. This is because even if there is such a person as the awaited infallible imam, it is not clear if he cherishes such an opinion, for he is not quoted directly or indirectly as having said such a thing. How can thus one make sure that he really cherishes such an opinion?

It can thus be concluded that Shia's religion is based on something that is unknown and non-existing".[6]

Elsewhere he says: "Any supposed imam who is useful in religious or worldly matters is far better than an imam who is not useful at all…

Can one thus find anyone more distanced from the objective of imamate and from goodness and dignity than Shias who follow a destination that brings them regret?"[7]

Commenting on Shias he points out: "No one benefited from him- neither those who believed in him nor those who denied him".[8]

Likewise he states that it is plain that this awaited imam – who has passed away according to general Muslim opinion and is alive according to Shiite opinion – is of no avail to any human being. His predecessors were also like him not being able to do anything an infallible imam is supposed to do for Muslims…[9]

Elsewhere he maintains that anyone who takes over people's affairs is far better than the non-existing awaited imam whom Shias introduce as [prophet's] successor having divine authority.[10]

He says that from among some religious sects some have claimed to be the promised Messiah, among whom are Qarmatiyan Mahdi, Ibn Tumert's Mahdi etc. The said claimants are however far better than Shias' Mahdi. This is because their Mahdi can never be traced…[11]

According to him, the belief in Mahdi has, in addition, caused numerous evils of which only Allah is aware.[12]

On his opinion, Muhammad bin Jarir Tabari, Abd al-Baqi bn Qani'a and other historians are of the view that Hasan bin Ali Askari had no child.[13]

Explaining Shias' beliefs about Imam Mahdi (may Allah hasten his reappearance), the book in your hand studies the doubts and skepticisms raised about Imam Mahdi. This study is divided into three parts:

Part One: Mahdaviyat and Imam Mahdi from the view point of Muslim thinkers

Part Two: Counter traditions

Part Three: Question of Mahdaviyat and doubts about it

It is hoped that this humble effort will be accepted by Imam Mahdi (may Allah hasten his reappearance).

Sayyid Ali Husaini Milani

Part One: Mahdaviyat and Imam Mahdi from the view point of Muslim thinkers

Here we will discuss about Mahdaviyat and Imam Mahdi from the viewpoint of Muslim thinkers from different perspectives.

Muslim Community and Imam Mahdi

All Muslims believe that Muslim community has a Mahdi. There is no difference among Muslims about it. The Holy Prophet (s) informed Muslims about his reappearance, telling his names, attributes, appellations and peculiarities.

The traditions narrated in this regard in Shiite and Sunni sources are far above the standard of succession (tawatur). That is the reason why there is no difference among Muslims in this connection. Anyone who is aware of such traditions and their accuracy and despite that refutes the doctrine of Mahdaviyat, rejects the words said by the Holy Prophet (s).

Shiite and Sunni hadith collections contain traditions in this regard. Great present and past scholars have compiled works on this issue, touching the traditions said by the Holy Prophet (s) concerning Imam Mahdi (a.s.).

Moreover, there are numerous verses in theHoly Quran that on some interpretations deal with Imam Mahdi (a.s.).

Given all these, one cannot pay heed to what a few historians such as Ibn Khaldun have pinpointed.[14] Ibn Khaldun's opinion in this regard is so queer and strange that even some Sunni scholars have also rejected it.

Imam Mahdi and famous Sunni writers

Here are the names of some of the most famous Sunni writers who have recorded traditions concerning Imam Mahdi throughout history.

Abu Bakr bin Abi Khaithama (d. 279 AH)

Na'aeem bin Hamad Maruzi (d. 288 AH)

Abu Husain bin Munadi (d. 336 AH)

Abu Na'aeem Isfahani (d. 430 AH)

Abu Ula 'Attar Hamadani (d. 569 AH)

Abd al-Ghani Maqdisi (d. 600 AH).

Ibn 'Arabi Andulusi (d. 638 AH)

Sa'ad al-Din Hamuvi (d. 650 AH)

Abu Abdullah Ganji Sha'fi'ai (d. 658 AH)

Yusuf bin Yahya Maqdisi (d.658 AH)

Ibn Qayyim Jawziyya (d. 685 AH)

Ibn Kathir Demishqi (d. 774 AH)

Jalal al-Din Suyuti (d. 911 AH)

Shahab al-Din Ibn Hajar Makki (d. 974 AH)

Ali bin Hisam al-Din Muttaqi Hindi (d. 975 AH)

Nur al-Din Ali Qari Hiravi (d. 1014 AH)

Muhammad bin Ali Shukani Qazi (1250 AH)

Ahmad bin Saddiq Ghamari (d. 1380 AH)

These are some of the most popular Sunni writers who have written books on traditions concerning Imam Mahdi (a.s). At present as well, there

are writers who have written books on this issue. There is however no need to mention these books.

Companions as narrators of traditions on Imam Mahdi (a.s)

As mentioned above, there are traditions said by the Messenger of Allah (s) on Mahdviyat and imamate of Imam Mahdi (a.s). These traditions are reported by many of his great companions. Muslim scholars have narrated these traditions from the companions of the Apostle of Allah. Since their names are too many, we suffice to mentioning some of them.

Imam Ali, commander of the faithful (a.s)

Fatima al-Zahra (daughter of the Holy Prophet)

Imam Hasan Mujtaba (Prophet's grandson)

Imam Husain (Prophet's grandson)

Abdullah bin Mas'ud

Abudar Ghaffari

Abu Ayyub Ansari

Abdullah bin Abbas

'Ammar bin Yasir

Abu Sa'aeed Khadri

Hudayfa bin Yaman

Umar bin Khattab

Abd al-Rahman bin 'Awf

Uthman bin 'Afan

Talha bin Ubaidullah

Jabir bin Abdullah Ansari

Umm al-Mu'amineen Umm Salama

'Aisha, daughter of Abu Bakr

Sunni Scholars and the successively reported traditions on Imam Mahdi (a.s.)

There are many Sunni scholars who have dealt with the issue of the succession of traditions on Imam Mahdi (a.s), throughout different centuries in history. Below are the names of some of these scholars:

Hafiz Jamal al-Din Mazzi (d. 742 AH)[15]

Qurtubi, a great jurist and exegete (d. 671 AH)[16]

Ibn Qayyim Jawziyya (d. 751 AH)[17]

Ibn Hajar 'Asqalani (d. 852 AH)[18]

Jalal al-Din Suyuti (d. 911 AH)[19]

Ibn Hajar Makki (d. 974 AH)[20]

Sheikh Ali Muttaqi Hindi (d.975 AH)[21]

Faqih Ahmad Zaini Dahlan Shaf'ae (d. 1304 AH)[22]

Sunni scholars and authenticity of traditions on Mahdi

There are other Sunni scholars who (have not narrated these traditions in their books but) have however confirmed that these traditions are authentic. Among such scholars are:

Timidhi, author ofal-Sunan , one the six sahih collections.

Muhammad bin Husain Abri (d. 363 AH)

Abu Bakr Baihaqi, author ofal-Sunanal-Kubra

Farra Baghvi Muhyi al-Sunna

Ibn Athir Jazari

Shams al-Din Dahabi

Nur al-Din Haithami

Given all these, there is no place for controversy over the doctrine of Mahdaviyat in Islam. Thus anyone who denies the existence of Imam Mahdi (a.s) is no longer according to all, a Muslim.