It is both probable and natural that mankind, throughout history, has given some

heroes the title of Savior. It is not surprising to read that many of God's prophets

were viewed in this light, along with many of history's more unsavory characters.

The modern Western worldview would accept the concept of savior as well. But

they would remove from it any spiritual aspect, and use it in a secularized manner

that refers only to social and economic liberation. This secularized view of the that refers only to social and economic liberation. This secularized view of the

concept of "savior" allows it to be applied to criminals and other types of rogue

characters. One should not be surprised that Robin Hood is one of the most

enduring heroes of the Western world,24 as well as being viewed as a Savior to the

poor people of his time.

The concept of a Divine Savior existed many centuries before Islam, and has been

an essential feature of human thought, linked with human history since ancient

times. The idea of a Savior is older and wider than Islam, and it may be revealed in

man's expectation of a heavenly contribution to the creation of a harmonious global

society. At the same time Islam has provided a more through and ambitious picture

for those seeking the realization of a future filled with peace and justice.

Mahdi means, literally, "the one who is Rightly Guided." Al-

Mahdi (as) is a figure of profound eschatological significance in

Islam. It is a title, and it is one that has been falsely claimed by

diverse leaders throughout Islamic history. The just rule of the

true Al-Mahdi (as) will herald the approach of the end of the true Al-Mahdi (as) will herald the approach of the end of the

time. Both the Sunni and Shi'ah adhere to a belief in Al-Mahdi

(as), although the Shi'ah have developed the doctrine more

deeply, tying it up with the concept of ghaybah and the Twelfth

Shi'ah Imam.

In the future, as it has been depicted in the authentic Islamic books,

Islam will become a universal religion for the whole of mankind. This is a

Qur'anic concept, and the Holy Qur'an has promised this in very clear

terms.terms.

* The final collapse of the oppressors and the tyrants.

We willed to show favor to those who were persecuted in the Earth and to

make them leader and masters. It was also Our will to give them power in

the Earth and to show Pharaoh, Human and their hosts to experience

from their victims what they feared most. (Qur'an 28:5-6)

* The final victory of truth.

It is He who has sent His messenger with the guidance and

the religion of truth to make it prevail over every other

religion. However much the disbeliever may dislike it. (Qur'an

9:33 and 61:9)

* The absolute supremacy of the good and the pious.

Indeed we have written in the Psalms after the Torah had been Indeed we have written in the Psalms after the Torah had been

revealed. The righteous among My slaves shall inherit the

Earth. (Qur'an 21:105)

* A bright and happy future for humanity.

As it has been explained, Al-Mahdi is a famous title, which was used

for different men. Some were given this name the day they were born

and others have claimed later to be Al-Mahdi (as). Throughout Muslim

history many pretenders and imposters have claimed to be Al-Mahdi

(as). The fact that so many claimed this title throughout history should (as). The fact that so many claimed this title throughout history should

prove that this concept of Al-Mahdi (as) stems back to the ahadeeth of

Prophet Muhammad (saws), and was not something invented in the

religion later on, as many Orientalists have claimed. Many Muslim

leaders, such as the Abbassid caliphs, tried to give this Holy position to

themselves, even though they possessed none of the Divine Attributes

associated with this position. This was not unique to the Abbassid

dynasty, and we see that the most famous caliph of the Fatimid

dynasty was named Ubayd Allah Al-Mahdi.

We are not speaking about the claimants like Mirza Ghoulam Ahmed from Qadian,

or others such as the more recent false claimant Muhammad Ahmad (1848-1885),

popularly remembered as Al-Mahdi, a Nineteenth century religious and political

leader in Sudan. He was born near Dunculah, and turned to religious studies in his

youth. After some years he developed a following amongst his people, and in 1881

he declared himself Al-Mahdi, the prophesied Muslim eschatological figure who

would rid the world of evil, and declared a Holy war against Sudan's European-

supported rulers. In 1884 Al-Mahdi's forces besieged the city of Khartoum for ten

months, finally taking it and killing British general Charles George Gordon and his

entire garrison. The Mahdi began to create a unified Islamic state, but he died

unexpectedly of typhus five months later. unexpectedly of typhus five months later.

Lord Rondolph Churchill describes him in a letter to Lady May John Manners:

"Randolph [referring to himself] and the Mahdi have occupied may thoughts about

equally. Al-Mahdi pretends to be half mad, but is very sane in reality. Randolph

occupied exactly the converse position."26 A brief criticism of those claimants will

be given in question 47.

However these false claimants are not the subject of this book. Rather, we will be

dealing with the true Al-Mahdi (as), i.e. Muhammad -son of Hassan Al-'Askari- Al-

Mahdi (as), the Twelfth Imam.

Although both Shi'ah and Sunni Muslims accept the idea of Al-Mahdi (as), they

present two different images of him.

The Twelver Shi'ah believe that Al-Mahdi (as) was born 255 AH (896 AD) in The Twelver Shi'ah believe that Al-Mahdi (as) was born 255 AH (896 AD) in

Samarah, Iraq, and is the Twelfth Imam according to the Shi'ah belief in Imamah

(religious-political leadership). His Divine birth illuminated the world of faith and

truth; and the hearts of the victims of oppression and those of the followers of the

Household of the Holy Prophet (saws) were filled with happiness. His first name is

Muhammad, and Abul Qasim is his patronym. Since the despotic rulers of those

days were opposed to this heavenly Savior, they struggled to prevent this Divine

birth, and plotted to kill the newborn baby if they failed to prevent his birth.

Shi'ah Muslims also believe that Al-Mahdi (as) by God's command chose the way

of Occultation and after the murder (martyrdom) of his Holy father -Imam Hassan

Askari (as)- The Twelfth Imam did not visit anyone except his saintly deputies.

His distinguished father died in 269 AH (874 AD), and from that time His Holiness

Al-Mahdi (as) disappeared from among the people for approximately 70 years. This

period is known as the "Minor Occultation." The Minor Occultation refers to that

period of his Occultation when all the followers of Al-Mahdi (as) could

communicate with him through the Imam's deputies, and they were able to receive

proper answers from him. He appeared only to his deputies (na'ib) and even then

only in exceptional circumstances. After this period, his Major Occultation began,

where he was/is completely absent and waiting for Almighty God's (swt) command

to appear again and establish Divine Rule in the world. This heavenly reign is the

ideal of all the messengers of God.

During the Minor Occultation, Al-Mahdi (as) chose as his first special deputy

Uthman bin Sa'id 'Umari, one of the companions and trusted friends of his father Uthman bin Sa'id 'Umari, one of the companions and trusted friends of his father

and grandfather. Through his deputy the Imam would answer the requests and

questions of the Shi'ah. After Uthman bin Sa'id, his son Muhammad bin Uthman

Umari was appointed the deputy of the Imam. After the death of Muhammad bin

Uthman, Abul Qasim Hossayn bin Ruh Nawbakhti was appointed special deputy,

and after his death Ali bin Muhammad Simmari was chosen for this task.

A few days before the death of Ali bin Muhammad Simmari in 329/939 a

statement was issued by the Imam stating that in six days Ali bin Muhammad

Simmari would die. Henceforth the special deputation of the Imam would come to

an end and the Major Occultation would begin and would continue until the day

Almighty God (swt) grants permission for the Imam to reappear.

The basis for the Shi'ah faith in Al-Mahdi (as) has reached us through successive

narrations of the Holy Prophet (saws). Islam is the last true and Divine religion of

Allah (swt), and we do not await any other religion to come and reform mankind.

Oppression and corruption is spreading so much day by day and everywhere on this

Earth, that there seems to be no hope of betterment. Unfortunately, even Muslims Earth, that there seems to be no hope of betterment. Unfortunately, even Muslims

themselves have forsaken Islam's teachings and commandments. We find that as a

result of the deteriorating condition of the Islamic countries the appearance of Al-

Mahdi (as), the Savior, is necessary and we are awaiting him so that he may reform a

humanity which has reached its lowest ebb and restore Islam to its lost glory. We

also see that the Muslims are divided amongst each other, are involved in serious

heresies and innovations, and are making changes in Islamic laws. The false claims of

present and past generations of Muslims against each other are already on the

surface, and it seems impossible that Islam may regain its strength and greatness

under these conditions.

Under these circumstances only one person has the strength and power to revive the glory of

Islam. The advent of this great reformer will unite the Muslims and through Divine Mercy will

eradicate the evils, the perversions and the waywardness that has tarnished the image of

Islam. Only such a reformer will possess the supermental power to bring about a revolution so

that after the Earth is filled with oppression, justice will prevail upon it. Humanity is in a

terrible plight, oppression and corruption are prevalent everywhere and our belief that Islam

is the true and the last Divine religion leads to the reappearance of such a great reformer as

Al-Mahdi (as), the Savior, who will lead mankind to total salvation. We believe that the chain

of Imams does not break at any time. It will continue uninterrupted on this Earth, although

the Imam (as) may remain hidden until the time Allah (swt) wills that he should reappear.27

Concerning the second part of the question, Sunni Muslims believe that Al-Mahdi (as) is a

Holy man who will appear before the Day of Judgement, and that he will be a descendant of

the Prophet (saws) although he is not necessarily the son of Imam Hassan Al-'Askari (as). the Prophet (saws) although he is not necessarily the son of Imam Hassan Al-'Askari (as).

Muslims from all schools of thought unanimously agree on the coming of Al-Mahdi (as), but

Sunnis are divided about his current status. According to some, he has yet to be born, others

believe that he is born already. A few hold the opinion that he will come from the

descendants of the Second Imam, Hassan al-Mujtabah (as), though their knowledge is fairly

limited on this concept.28 But both Sunni and Shi'ah Muslims agree that Al-Mahdi (as) will

appear as a religious and political leader to fill the Earth with justice and peace. In a hadith

whose authenticity everyone agrees the Holy Prophet (saws) has said:

If there were to remain in the life of the world but one day, Allah would prolong that day

until He sends in it a man from my community and may household. His name will be the

same as my name. He will fill the Earth with justice and peace just as it is filled with

oppression and tyranny

The Shi'ah, along with some Sunni scholars, believe that his father was Imam

Al-'Askari (as) (d. 2260/874). There are approximately 31 Sunni scholars who

confirm this reference, and the overwhelming majority of prophetic

traditions about Al-Mahdi (as) state that the name of Al-Mahdi (as) is the

same as the name of the Prophet Muhammad (saws). However, there exists

a single Sunni report that has an additional phrase stating that his father's

name is also similar to that of the Prophet's father (i.e. Abudllah). This extra

phrase does not exist in any other Shi'ah and Sunni narrations (Ahadeeth). phrase does not exist in any other Shi'ah and Sunni narrations (Ahadeeth).

Moreover, the extra phrase in some Shi'ah ahadeeth is that his patronym is

the same as the Prophet's (saws) patronym, Abu al-Qasim. This is the correct

view. The single hadith in which we find the additional phrase -that his

father's name is the same as the Prophet's father- was probably fabricated

by Abdullah Ibn al-Hassan Muthanna, the second son of the Second Imam

Hassan al-Mujtaba (as).

Abdullah (d.145/762) had a son named Muhammad and he called him "Nafs al-Zakiyyah" and Al-Mahdi.30 Abdullah concealed his son several times in the Umayyad period when there was still no danger for him. When he was asked why he did this, he said: "What an idea, his time had not come yet."31

The first time Muhammad wrote a letter to the Abbaid caliph, al-Mansur, he wrote: "From Muhammad Abdillah, Al-Mahdi..."32 Muhammad Ibn Abdillah started his claims at the end of the rule of the Umayyad caliphs, and became quite powerful. He tried to gain the support of the last Umayyad caliph, who was Marwan Ibn Muhammad (132/750), but the caliph did not pay any attention to him. Abu Abbas al-Falasti said to Marwan: "Muhammad Ibn Abdullah is striving to gain power, he is claiming to be Al-Mahdi." Marwan replied: "What does he have to do with me? The Mahdi is not him, nor any of his father's descendants. He will be the son of a slave woman." When Marwan said that Al-Mahdi is not one of "his father's descendants" he meant the descendants of Imam Hassan (as), for Al-Mahdi father's descendants" he meant the descendants of Imam Hassan (as), for Al-Mahdi (as) is the descendants of Imam Husayn (as) and is the son of a slave woman. Even Marwan was aware of these traditions, and as such he did not pay any attention to Muhammad ibn Abdullah. This shows that true versions of narrations from the Prophet (saws) were widespread.

There is also a very small possibility that the fabrication of that extra phrase was done during the time of the Abbasid caliph, Abdullah al-Mansur, who called his son Al-Mahdi. Muslim Ibn Qutayba said: "Mansur called me and said: Muhammad IbnAbdillah rebelled and he called himself Al-Mahdi. By Allah he is not. I will tell you something else, which I have told no one before you and will tell no one after you. By Allah my son is not Al-Mahdi either ... but I [named him] so that he might have a good future."

The most frequently used name for Al-Mahdi's (as)

mother is Nardjis. She was from the Roman Empire, the

most powerful European state of that time. Muslims

defeated her father and she was taken as a prisoner of

war. The Imam of that time was Imam Hassan Al-'Askari

(as). Nardjis had seen Fatima (as) in a dream and

embraced Islam, and later she married Imam Hassan Al-

'Askari (as) and gave birth to Al-Mahdi (as)

Hadjar, Prophet Abraham's (as) wife, was a slave woman. She gave birth to Ishmael

(Isma'il), of whom the Prophet Muhammad (saws) is a direct descendants. If it is

acceptable for the Prophet Muhammad (saws), the Seal of prophethood, to be a

descendants of Isma'il who was born to a bondswoman, then why not Al-Mahdi (as)?

We have already mentioned that the birth of Al-Mahdi (as) was an event surrounded We have already mentioned that the birth of Al-Mahdi (as) was an event surrounded

with secrecy, because the authorities, i.e. the Abbasids, knew that Al-Mahdi (as) -who

was to bring about a revolution- was going to be the son of Imam Al-'Askari (as), and

were awaiting his birth in order to kill him Owing to that, Imam Hassan Askari, Al-

Mahdi's (as) father, could not behave conspicuously by revealing who the mother of Al-

Mahid (as) was. What has created confusion among the critics of the Shi'ah is that

Imam Al-'Askari did not refer to Nardjis with one name. A variety of names were used

in an effort to fool the authorities, and to prevent them from recognizing who she was.

This was part and parcel of the plan to protect Al-Mahdi (as). Had his father been

slightly negligent in protecting his son, it is clear that Al-Mahdi (as) would not have

survived.

The story of Al-Mahdi's (as) birth is like that of Moses. Female specialists

were sent by the Abbasids to find out if anybody was pregnant and were

regularly inspecting all the women. Al-Mahdi's (as) mother did not have

any sign of pregnancy until the last hours, like Moses's mother. Whatever

Allah (as) wishes will certainly take place.

Given these adverse conditions and hardships, the birth of Al-Mahdi (as)

was kept secret. Even the closest people to Imam Al-'Askari (as), the father

of Al-Mahdi (as) did not know of the time of his birth. This event reminds

us of the first days of Islam's history when the Prophet (saws) preached the

religion in utmost secrecy among a few loyal followers. The Prophet (saws) religion in utmost secrecy among a few loyal followers. The Prophet (saws)

feared for the lives of these believers, and, as such, forbade them from

revealing any information that might jeopardize his mission.

One can also argue that it is an honor for Imam Mahdi (as) to be born

from a woman who stems from the Roman Empire, and as a descendent of

Simon, Jesus' (as) closest disciple, and from Imam Hassan Al-'Askari who is

descendent of the Prophet Muhammad (as). Being born from such parents

signifies his crucial role entrusted to him in the future.

The birth of Al-Mahdi (as) had many similarities to those of the Prophet Moses.

Prophet Moses's (as) birth had signaled the downfall and extinction of the empire of

Pharaoh who had ordered the slaying of all the newly born children of Bani-Israel. The

Abbasid caliphs were similarly apprehensive of the continuous narrations of the Holy

Prophet (saws) about the birth of Al-Mahdi (as), who was to bring about a curse on

their Abbasid Empire. Therefore they were lying in ambush to discover the birth of the

Imam and to put an end to his life, but the event of the Imam's birth was enveloped Imam and to put an end to his life, but the event of the Imam's birth was enveloped

and shielded by the same Divine protection and miraculous phenomenon that had

marked the historical birth of Prophet Moses (as). His birth remained strictly

confidential and his family were shrouded in secrecy except from a few devotees. The

Imam's birth coincided with the reign of al-Mu'tamad, the well-known Abbasid caliph

who being aware of the prophecy of the Twelfth Imam's birth occurring in his reign

was exceptionally worried and anxious to find him.

The birth of Al-Mahdi (as) has been sufficiently proved in the Qur'an and ahadeeth.

Eminent Sunni scholars such as Ibraheem Ibn Muhammad Hamwini Shaafi (in his book

"Faraid-al-Simtain") and Abu Naeem Esfahani (in his book "Hilliyat-ul-Auliya"), have

clearly discussed the birth of Al-Mahdi (as).

The Prophet (saws) is reported to have said the following words about the Imams:

Hassan and Husayn will be, after their father (Ali), the Imams of my ummah and they

will be the Masters of the youths of paradise, their mother is the leader of all

Muslim women and their father is the Master of all the Muslim leaders. There will

be born nine Imams from Husayn's progeny and all of them will be my great

grandchildren, and whosoever loves and respects them loves and respects me, and

one who offends them offends me as well.

Shaikh Najmuddin Askari - a Shi'ah scholar- in his book "Al-Mahdi al-Mao'od-ul-

Muntadhar" has written two volumes on the Twelfth Imam. There are many other Muntadhar" has written two volumes on the Twelfth Imam. There are many other

works such as Sheikh Saduq's "Ikmaal-ud-Din" and Ayatullah Safi Gulpayegani's

"Muntakhab al-At'har."

There are several other Sunni scholars who have mentioned the Twelfth Imam

with the fullest details, such as Sheikh Muhayy al-deen Ibn Arabi in his book "Al-

Futuhat Al-Makiyya".

Ibn Muhammad Hamwini Shaafi writes in his Faraid-al-Simtain quoting from

Dabill Khiza'ee that the latter went to Al-Ridha (the 8th Imam as) and read a eulogy

in praise of Al-Mahdi (as), and said:

An Imam will eventually appear, whose appearance is beyond doubt On

Allah's command he will appear, and will bring His blessings about. To

reward the good and punish the bad. surely he would not hesitate

Al-Ridha (as) interrupted him and said: "O Dabill, you have uttered the

words of fate, but do you know who that Imam would be?" Dabill replied

that he would be from the Imam's progeny and will bring justice and

fairness to a gloomy Earth. Al-Ridha (as) said that after himself, there

would come his son Muhammad then his son Ali then his son Hassan and

then his son Al-Mahdi (as), the last Imam for whom the entire world is

waiting anxiously. He will eliminate oppression and injustice and fill the waiting anxiously. He will eliminate oppression and injustice and fill the

Earth with justice and peace.

People who have studied the socio-political conditions as the time of the

birth of Al-Mahdi (as) have no confusion about this secret. As we have

already explained above, Al-Mahdi (as) was born in circum-stances similar to already explained above, Al-Mahdi (as) was born in circum-stances similar to

this birth, the rulers at the time of Al-Mahdi's (as) birth feared a similar

threat, because Al-Mahdi (as), like Moses (as), was sent by Almighty God

(swt) to eradicate inequality and tyranny from the world. Since the Abbasids

were determined to eliminate Al-Mahdi (as), Almighty God (swt) ordered

him to disappear from the world's sight.

With reference to the authentic narrations on the characteristics of Al-Mahdi (as), we

see that:

* He is a descendant of the Household of the Prophet (saws) from the lineage of

Imam Husayn (as).

* He is the Twelfth Imam (religious and political leader) after the Holy Prophet

(saws). (saws).

* He is the son of Imam Hassan Al-'Askari and his mother was named Nardjis (as).

* He will bear the same patronym as the Holy Prophet (saws), and he will not bear

allegiance to any tyrant.

* At the time of his advent he will be found leading against the wall of the Ka'bah,

and will call together his 313 supporters who will respond to his call and gather around

him. He will then lead the congregational prayers.

* He will administer justice throughout the world, by establishing a universal Islamic

state.

* During his own Second Coming, Jesus (as) will offer prayers behind him.

* Victims of oppression, and all the oppressed will be released from captivity.

* Wars will be over and will be released by peace and flourishing conditions.

For our respected Sunni brothers, there are six authentic collections of Ahadeeth

based on Sunni standards for verifying the authenticity of a narration. These six books

are: Sahih Bukhari, Sahih Muslim, Sahih al-Tirmidhi, Sunan Ibn Majah, Sunan Abu

Dawud and Sunan al-Nisaa'i. The sources in detail will be given in this book. If one

adheres to these narrations, a knowledgeable Sunni Muslim cannot deny that:

1) Mahdi (as) is going to come in the last days of the Earth to establish a universal

Government.

2) Al-Mahdi (as) is from the family of the Prophet Muhammad (saws).

3) Mahdi (as) is from the offspring of Fatima (as), the daughter of the Prophet

(saws).

4) Mahdi (as) is different from Jesus (the Messiah), though both will re-appear at

the end of time.

5) Jesus will be one of the followers of Al-Mahdi (as), and will pray behind him.

The answer to this question can be understood through consideration of the

following two points:

* It has been confirmed in the Qur'an that Jesus (as) is the only last pre-Islamic

prophet not to have been killed and who is still alive. Being still alive is a vital and prophet not to have been killed and who is still alive. Being still alive is a vital and

useful factor for his assistance to Imam Al-Mahdi (as).

* If we look at a religious state of the world, it can clearly be seen that the

major monotheist contemporary religions are: Christianity and Islam. They are

the last two monotheist religions based on revelation, and to have a Divine guide

representing each one is of extreme importance. I personally believe that the

joint assistance of Jesus (as) and Al-Mahdi (as) is essential. These two key figures

must be and will work together to achieve complete global peace.

Both Shi'ah and Sunni scholars generally agree that there is an Imam

for every period in Islam. Without following an Imam it is not possible

at any time to comply with Godly commands or to be obedient to at any time to comply with Godly commands or to be obedient to

Almighty God (swt). This hadith is evidence of Al-Mahdi's (as) status

as Imam, and of his Occultation. Although we do not see him, he

remains our Imam. This clearly authenticates the Shi'ah belief in Al-

Mahdi (as). This hadith is a point to ponder for every Muslim is

unaware of Al-Mahdi (may Allah expedite his reappearance.)

This question inquires about two main aspects of Islamic ideology with regards to the This question inquires about two main aspects of Islamic ideology with regards to the

prophets and imams. There is a difference between the task assigned to a messenger and

the duty entrusted upon an imam. The messengers acquire awareness, education and

knowledge from Allah (swt) through the channel of revelation (wahi). They persuade

people to behave righteously and desist from evil practices. With a few exceptions. they

only cover -in their teachings- the ideological aspects of guidance, and have very little to

do with the jurisprudential affairs of guidance. The imams, on the other hand, are

involved in both aspects of guidance, ideological and operational. The imams are also

entrusted with

preserving the Shari'ah Law from any distortion or change, along

with implement-ing the Shari'ah Law in their own contemporary

circumstances, circumstances that may have changed since the

time of the Prophet (saws). They will give the correct and wise

answer to new issues that face the Muslim society.

The status of imam is higher than that of most prophets. This is

why Prophet Abraham (as) struggled to be an imam even though why Prophet Abraham (as) struggled to be an imam even though

he was already a superior messenger. He had to undergo

tremendous hardships as a requirement to becoming an imam.

It is not correct to assert that the sacred texts do not refer to Al-Mahdi (as). Under

the answers to questions 30 & 31, we have explained that almost all religions,

factions, ideologies and sects have anticipated the appearance of a Just Leader who is

expected to create peace on Earth. In the Holy Qur'an alone, there are around 140

verses, which refer to him. The Shi'ah scholar S. Hashem Al-Bahrani in his famous

book "Al-Mahaja fima nazale fil-Qaim Al-Hujjah" has explained many of these verses. book "Al-Mahaja fima nazale fil-Qaim Al-Hujjah" has explained many of these verses.

These verses explain many aspects of the Shi'ah doctrine of salvation as well. There

are also many ahadeeth dealing with this subject. Some of them deal with the

necessity of his Occultation, its reasons and philosophy and a description of this

period, the believer's duty during this period of time and so on. We have discussed

some of these verses and ahadeeth under the answer to question 30.

Other sacred texts have mentioned him as well, under the title of Savior, or by

indirect descriptions of his personality and attributes.

In order to analyze these references, we must see whether or not the names of Al-

Mahdi (as) are used in the Hebrew Scriptures in some cognate form, and whether

these are associated with factors suggesting the Islamic figure of Al-Mahdi (as) as

the terminus of such prophetic expressions. After this, we must examine the

functions of Al-Mahdi (as) in comparison with the body of Biblical Scriptures in

order to identify parallels. Obviously, such parallels will be more convincing to the

skeptic once a clear reference to a specific name can be produced.

Among the many names of Al-Mahdi (as) is, of course, Muhammad. This is the

name most likely to be evident in the Bible, and must therefore be examined first.

On the other hand, this name is ambiguous, since it refers not only to Al-Mahdi

(as), but to other Imams as well. It will thus be necessary to find a Hebrew cognate (as), but to other Imams as well. It will thus be necessary to find a Hebrew cognate

of this name.

The Hebrew cognate of the root from which the name Muhammad is derived is

hamdo which means "to desire", or "to pamper". The Arabic connotation of "to

praise", which is the meaning of the trilateral root, is not found in Modern Hebrew.

The noun form is feminine with the common feminine suffix added. It is used eight

times in the Hebrew Scriptures. There is no problem with the use of this word as a

masculine proper name, as there are many examples of feminine words being

included in a masculine name, and vice versa.

There are numerous Qur'anic references substantiating the need for imams:

Verily your guardian is God then His Prophet and all believers; they are Allah's

contingents, they are those who will remain triumphant (against infidels and non-

believers). 46

Obey your God and His Prophet and those in authority from among you. 47

These two verse from the Holy Qur'an highlight the need for an imam in Islam. It is

stated that one must obey one's Imam as one would obey one's God and one's Prophet.

The significance of the imams can also be traced from several ahadeeth compiled in the

various Shi'ah and Sunni books where it is stated again and again that Prophet

Muhammad (saws) said: "There will be twelve leaders after me." 48

With regards to the question about the Twelfth Imam, there are several hints in the

Qur'an and ahadeeth describing Al-Mahdi (as). Even Divine books like the Taurah and

Psalms have mentioned Al-Mahdi (as) as the Imam of the Age, as stated in the Qur'an:

And we have said in the Psalms and the Torah that My righteous surely will inherit

the Earth. 49

On another occasion Allah (swt) has referred to Himself saying:

He is the One Who sent His Prophet with guidance and true religion, superior to all

the previous religions. 50

The sending of Al-Mahdi (as) and his appearance is a commitment Almighty God

(swt) has made with mankind and the time will come when he will appear, as

prophesized Qur'anic expressions such as: " , "العاقبة للمتقين which means that the prophesized Qur'anic expressions such as: " , "العاقبة للمتقين which means that the

victorious are solely the pious, also refer to Al-Mahdi's (as) advent in this world.

When Imam Mahdi (as) was asked how the ummah could benefit from his presence whilst in

occultation, he answered that just like the sun when it is covered by clouds. We would not be able

to directly see such a sun, but we believe there is one and we benefit from its effects, such as the

light it provides enabling us to see.

According to Sunni Muslims the scholars are responsible for guiding the ummah, though they do

not believe in the Imam under Occultation. These scholars are sometimes referred to as Murshid,

or Mujaddid.

According to Shi'ah belief Imam Al-Mahdi (as) is the only Holy guide, and he himself has According to Shi'ah belief Imam Al-Mahdi (as) is the only Holy guide, and he himself has

explained how his guidance will work under his deputation. It has been mentioned in specific

narrations that Al-Mahdi (as) has told us to address questions concerning new issues to those

specialized in religious knowledge.

Within Shi'ah thought there are differing theories concerning the appointment of a specific

individual to be deputy to the Imam during Occultation. Such differences arise through the

interpretation of jurisprudence.

Some jurisprudents believe in the 'Wilaayat al-Faqeeh', which means the qualified socio-political

leader, who would guide the people under the Imam's Occultation. Other jurisprudence believe

only in 'Marja'a taqleed, whereby people would follow the qualified scholar in religious matters

solely. However it is a fact that both these theories can work side by side without any potential

conflicts, and both have proven to be fruitful and practicable.

The word Imamah and Caliphate are synonymous,52 referring to the political

leadership of the Muslim ummah. The only difference is that, historically, the Shi'ah

have generally used the first term while the Sunnis have generally used the second

term. With regards to the first class of claimants like Mirza Ghulam Ahmed of Qadian,

we must emphasize these individuals did nothing more than claim to be the promised

Al-Mahdi. They were not qualified to fulfill his Divine duties, nor have they achieved

any remarkable progress in creating a global peaceful society. For further details of his

claims one can read our answer to question number 47.

Other reformists and leaders, are religious and political leaders who

struggled to strictly emulate the life-style of the early Muslim society.

Among Shi'ah communities, these scholars are called (marja') authority,

while amongst Sunnis they are sometimes called (murshid) guides, and

sometimes (mujaddid) reviver.53 The marja' or murshid are neither

prophets nor imams or caliphs, but they are recognized as a consequence

of their scientific, social and political accomplish-ments. According to the

Pakistani Sunni scholar Abu al-'Ala Mawdudi, a mujaddid may pursue one Pakistani Sunni scholar Abu al-'Ala Mawdudi, a mujaddid may pursue one

of nine forms of Islamic renewal (tajdid): diagnosis of current ailments,

scheme for reform, estimation of one's limitations and resources,

intellectual revolution, practical reform, ijtihad, defense of Islam, revival of

the Islamic system, and universal revolution. To Mawdudi only an ideal

mujaddid is capable of achieving all nine objectives of renewal. He argues

further that the ideal mujaddid is yet to appear, but that the ideal

mujaddid will appear in the form of Al-Mahdi (as), as foretold in the

traditions of the Prophet (saws).

We have started with a brief explanation of the word Savior and its

mythology, followed by a biography of the Twelfth Imam Al-Mahdi (as),

who is believed to be the promised Savior in the Islamic traditional

texts. The conditions of his birth and childhood were explored and

analyzed, and we made a comparison between the Sunni and Shi'ah

images of him. We drew a distinction between reformers and political images of him. We drew a distinction between reformers and political

leaders on the one hand and Imams and Caliphs on the other. An effort

was made to explain how one can distinguish between an imposer and

the real Imam.

In conclusion to this chapter, I would like to quote the following poem

of Cecil Frances Humphreys Alexander, (1853), who wrote these words

describing the Holy Savior Jesus, who will appear with Al-Mahdi (as):

Love, faith and devotion

for our Savior

Saw you never, in the twilight,

When the sun had left the skies,

Up in heav'n the clear stars shining

Through the gloom, like silver eyes?

So of old the wise men, watching,

Saw a little stranger star

And they knew the King was given,

Gave the gold and fragrant incense,

Gave the myrrh in offering?

Know ye not that lowly Baby

Was the bright and morning Star?

He Who came to light the Gentiles,

And the darkened isles afar?And they knew the King was given,

And they followed it from afar.

Heard you never of the story

How they crossed the desert wild,

Journeyed on by plain and mountain,

Till they found the Holy Child?

How they opened all their treasure,

Kneeling to that infant King;

And the darkened isles afar?

And we, too, may seek His cradle;

There are hearts' best treasures

bring;

Love, and faith, and true devotion.

For our Savior.