MAHDAWĪYAT WA ẒUHŪR [MAHDISM AND THE REAPPEARANCE]. By Mohammad Ali Akhawiyan, Rahim Kargar. Qom, Iran: Daftar Nashr Ma‘āref. 2019. Pp. 310. Paper. 700,000 IRR.
The issues of mahdism and the emergence of the Mahdi in the end times, alongside the establishment of divine justice, represent a component of Shia belief that, in certain dimensions, is not exclusively confined to Shia doctrine. Numerous works have been composed on this topic; however, this particular study succinctly and effectively addresses various aspects of mahdism, thereby providing readers with a foundational understanding of the themes discussed.
This work consists of eight chapters. The first chapter, titled “Mahdism and Eschatological Expectations,” delves into the necessity of discussing mahdism and the savior motif across various religions, including Zoroastrianism, Judaism, Christianity, and other Islamic sects, such as the Sunni perspective and the views of the Wahhabi sect concerning mahdism. This chapter elucidates that many adherents of Zoroastrianism believe that according to their sacred texts, individuals will emerge in the end times to revive the faith, which will experience considerable turmoil and transformation, leading to a world filled with goodness and the destruction of evil. Furthermore, the Old Testament contains numerous prophecies regarding the advent of a global reformer tasked with establishing justice in the world. Christians hold the belief that the Second Coming of Christ will convert discrimination and injustice into equity and hope. Among Sunnis, two factions exist: one that affirms the traditions pertaining to mahdism, and another that denies this principle. The Wahhabi sect regards the issue of the Mahdi’s appearance in the end times as a fundamental Islamic tenet; however, like most Sunnis, they contend that the Mahdi has not yet been born and will emerge at the end of times. The latter part of this chapter outlines Shia narrational sources on the subject of mahdism.
In the second chapter, rational and textual proofs supporting the life and existence of the Mahdi are discussed. It posits that reason demands the appointment and existence of a divine guide for humanity, yet discerning and applying this guide is beyond human reasoning. Various rational arguments exist to substantiate the Mahdi’s existence, including the argument of divine benevolence. Theologians argue that God has not created humanity without purpose and facilitates the path to their ultimate goals. This principle necessitates the existence of an Imam within society to prevent collective errors and guide individuals toward true happiness; otherwise, without a divine Imam, the divine purpose of perfection remains unattainable. The second section of this chapter delineates the Mahdi’s physical and ethical characteristics. A crucial feature of the Mahdi’s persona is his promotion of justice, the establishment of peace, security, and prosperity in the world, as well as his lineage connecting him to Prophet Muhammad (PBUH) and the Twelfth Imam of Shia Islam. The following section presents the reasons for the Mahdi’s occultation, including the preservation of the Imam’s life, refusal to pledge allegiance to oppressors, the testing of humanity, fostering hope and enthusiasm for reform among people, and punishing humanity. The hidden condition of the Mahdi is not to imply his absence among people but rather signifies his lack of recognition by them. This chapter further explores the narrational evidence and historical perspectives of Sunni historians regarding the Mahdi’s birth and ongoing existence. Notably, some Sunni scholars, including Ibn Talha al-Shafi’i and Ahmad ibn Hajar, affirm the belief in the Mahdi’s birth. Moreover, referencing Surah Al-Anbiya (21:150), it is declared that sovereignty is designated for the faithful and the righteous, implicitly hinting at the matters of mahdism and the end times.
The third chapter emphasizes the period of the Mahdi’s occultation, which is divided into two phases: the Minor Occultation, lasting approximately 70 years from 260 AH to 329 AH, during which he interacted with followers through designated representatives, and the Major Occultation, which has continued since 329 AH until the present day. The chapter then discusses the scientific plausibility of the Mahdi’s extended lifespan and examines Western scholars’ viewpoints on human longevity. For instance, Raymond Bull from Johns Hopkins University indicates through scientific experiments that human bodily components possess a unique capability for prolonged survival. Based on this, it is entirely plausible for a human lifespan to extend to one hundred years, and if no obstacles present themselves, even up to a thousand years. The Mahdi’s longevity can also be viewed as a divine miracle intended to preserve him for guiding humanity during the end times. The chapter underscores the crucial role of jurists and scholars in preserving the faith of believers during the Mahdi’s occultation, citing that, according to various narrations, if it were not for scholars, no one would remain steadfast in God’s religion.
The fourth chapter explores the significance of expectation (Intiẓār) as one of the most important and valuable duties of Shia Muslims during the era of the Mahdi’s occultation. According to some narrations, awaiting the Mahdi’s return is regarded as the best form of worship. The benefits of expectation include fostering optimism and enthusiasm, preventing societal corruption, and cultivating a spirit of resistance against oppression. There are two means to connect with the Imam: a physical sight and a spiritual connection through the heart. The most vital form of interaction with the Mahdi is the heartfelt and spiritual bond, which individuals can strengthen by reciting prayers for the Mahdi’s emergence, performing good deeds, and abstaining from sin.
In the fifth chapter, the author addresses the concept of the end times and the signs of the Mahdi’s appearance. The term “end times” in the context of Abrahamic religions refers to the final era of human existence preceding the Day of Resurrection. In the Shia belief system, the Mahdi will manifest during the end times, establish a global governance, and in this time leading up to his appearance, widespread injustice, warfare, the slaying of innocent people, and moral and political corruption will become pervasive. The signs of the Mahdi’s emergence are divided into inevitable and evitable categories. The inevitable signs—numbered five—include the celestial call, the uprising of the Sufyani, the splitting of the earth in the Bidaya region, the emergence of the Yamani, and the killing of a pure soul (nafs zakiyyah). Conversely, the indefinite signs are hypothetical, such as a fire in the sky or the sinking of Baghdad. These signs aim to dispel doubt regarding the identification of the Mahdi upon his appearance and to prevent people from being deceived by false claimants.
The sixth chapter refers to the events surrounding the Mahdi’s emergence and uprising. Following the Mahdi’s appearance in Mecca, a divine call will be heard, introducing the Mahdi by name and lineage to the world, with everyone comprehending this announcement in their own language. Subsequently, the Mahdi will reveal himself next to the Ka‘ba. The chapter also states that on the day of the Mahdi’s emergence, the sun will rise from the west, regarded as a divine miracle, although some scholars interpret this metaphorically as an indication of the Mahdi’s appearance. According to solid evidence and widespread narrations, the timing of the Mahdi’s appearance is known only to God, akin to that of the Day of Judgment, and will occur suddenly. Moreover, according to Shia reports, Jesus will return to the world alongside the Mahdi to assist him, prompting Christians to submit to the Mahdi after witnessing the second coming of Christ and accepting his invitation. Among the topics discussed in this chapter is how the Mahdi will confront armed adversaries and what weapons he and his companions will possess upon his emergence, which remains unclear. Islamic narrations predict considerable conflict and bloodshed in the Middle East and globally prior to the Mahdi’s arrival; however, reports concerning extensive killings at the time of his emergence are classified as weak and unreliable. Conversely, there are narrations stating that the Mahdi will act following the precedents set by Prophet Muhammad and Imam Ali (PBUT), focusing on justice rather than oppression, although he will be resolute against fiercely opposing enemies while displaying compassion toward the oppressed.
The seventh chapter discusses the Mahdi’s supporters. Islamic narratives suggest that various groups, including angels and prophets such as Jesus, Khidr, and Elijah, alongside 313 special companions and tens of thousands of military forces, will rally to the Mahdi’s call. The 313 special companions will form the core of the Mahdi’s forces and leadership, drawn from diverse regions of the world. According to certain narrations, some pious individuals and outright disbelievers who have passed away will return to life during the Mahdi’s emergence, a phenomenon referred to as “raj’at” (return).
In the final chapter, the era of the Mahdi’s emergence is characterized as a Golden Age, during which humanity will achieve growth, development, and perfection in all worldly and spiritual matters. Monotheism and justice will manifest throughout the world, and the advancement of knowledge, awareness, technology, and infrastructure during this period will be unprecedented.
While this work conveys concise and useful information to the reader, it would have been beneficial to include a comparative discussion of the concept of the savior across other Abrahamic religions, highlighting the similarities and differences among them.
Hossein Baqeri
Tolou International Institute, Qom, Iran
