Some of my readers would like me to write about Imam Mahdi.
At the outset, I must say that it is not exactly the subject
I feel comfortable writing. Not because I
have nothing to say about it. Not also
because the subject is too controversial to my liking. But because the subject itself is problematic.
As I see it, if we indulge too much in the subject, we risk
falling into heresy. Yet, if we ignore it
altogether, we would put ourselves in peril.
What is needed is therefore a proper perspective, a balanced view on the
matter.
Now, the first thing we need to understand about the subject
of Imam Mahdi is that it falls under the Islamic Eschatology and Messianic
Movement categories.
This big word, eschatology,
simply refers to the matters concerning the end of the world, which, by
implication, also means the end of mankind.
Messianic movement, on the other hand, deals with the issue of the Savior
(Messiah) who will come towards the end of the world. Both concepts come together.
The basic idea is this.
Towards the end of the time, just before the Judgment Day
(Qiyamah), the world will be filled with wrong doing, injustice and
tyranny. The Great Beast (Dajjal) and
Gog and Magog (Yajuj and Ma’juj), among others, will appear and bring total
corruption to the face of the earth.
Then Imam Mahdi will appear, followed by the second coming
of Isa Al Masih (Jesus Christ), who will put the earth in total order and
justice. Soon after, the Last Hour or
the Day of Judgment will take place. Then everything will be destroyed.
Let’s ask ourselves: Is this something we should be eagerly
waiting? Is there a purpose in waiting
for everything, including ourselves, to be destroyed?
The second thing we need to do is to separate between the
eschatological and the messianic issues.
The eschatological issue is fine.
We need to know the signs of the end of the world. Not knowing those signs would put us in grave
danger, should we live in that era.
Yet, we should not be too overzealous about those
signs. For instance, among the signs
signaling the end of the world are the appearances of the Great Beast or Dajjal
and the God Magog or Yajuj Ma’juj.
As to these, some people say that they already appear. They are Americans, these people say. A few decades ago, they were Russians as
well.
Well, in case we read history, a thousand years ago these
signs already came. They were known as
the Crusaders. And eight hundred years
ago, they were known as Mongolians, under the ferocious Genghis Khan. But the world has not ended, has it? If it has, I won’t be writing this piece, and
you won’t be reading it as well.
Still, we need to be mindful of those signs. Just don’t be too over zealous about them. As long as we adhere faithfully to the Quran
and the Sunnah, we should be saved.
After all, the real danger of the Great Beast and the Gog Magog is not
that they will eat us alive, but they will turn us into disbelievers.
If they merely eat us alive but our souls are still intact,
there is no real harm in that. But if
they turn us into disbelievers, then our souls will be damned forever. Then again, are we not to protect our faith
with or without their appearances?
The question is rhetorical, of course.
The more problematic issue is the Messianic Movement. The messianic movement exists in many faiths,
not only in Islam. The Jews also have
it, as do the Christians and many other religions.
In case you are not familiar with the term, the messianic
movement has to do with the coming of the Messiah. Messiah is English for Al Masih Arabic and
Mashiach Hebrew. Literally it means the
anointed. What it really means is the
savior, or the deliverer. When the
Messiah comes, he will save the world and deliver mankind from corruption,
injustice and falsehood.
In Islam and Christianity, he will be Jesus in his Second
Coming. Imam Mahdi is also towards some
extent a Messiah, or at least a precursor to the coming of the Messiah. In Judaism and other faiths, the concept is
more complex. Let’s not bother ourselves
with this complexity.
But there are two problems with the messianic movement which
we must be mindful about.
First, throughout history, there have been too many false
messiahs. Some of the more familiar ones
are Mirza Ghulam Ahmad and Sayyid Ali Muhammad.
We are more familiar with Mirza Ghulam Ahmad, because he had
created the well known Qadiani or Ahmadiyah Movement, but who is Sayyid Ali
Muhammad? He is the founder of what is
known as the Bahai faith. Like Mirza
Ghulam Ahmad, he also claimed himself to be Al Mahdi.
Both of these figures happen to have many followers, and
their influences continue until these very days. There are many others less well known
messianic movements led by the false Mahdi.
All those who follow these false Mahdi ended up having their faith at
stake.
The Christians, too, have their own versions. Among the famous ones are the Peoples Temple
and the Branch Davidian movements. These
are the recent Christian messianic movements that ended in disaster.
The Peoples Temple messianic movement was led by Reverend
Jim Jones, who claimed himself to be the Messiah. He along with about 1,000 of his followers
committed mass suicide in the Guyana jungle in 1978, apparently because there
was no point of living anymore, since the world is ending.
The Branch Davidian movement, meanwhile, had a crossfire
with the FBI after the siege lasting for 50 days in the city of Waco, Texas. The siege ended with many deaths on both
sides. This event occurred more
recently, about two decades ago. In 1993
to be more precise.
The above is the first danger of over zealousness with Imam
Mahdi or the Messianic Movement. If we
are not careful with our faith, we can fall into the trap of false Imam Mahdi
or false Messiah.
The second danger is the opposite of the first, namely, when
the true Messiah finally comes, he is ignored and disbelieved. This already happened in history. The Jews were waiting for their Messiah. But when he came, their scholars, leaders and
many common folks among them not only rejected him, but they plotted to kill
him as well.
Killing him they did, or at least they thought they had killed
him through crucifixion, with the help of the Roman Governor, Pontius Pilate. In
case you are wondering whom I was referring to, that Messiah was none other
than Jesus Christ or Isa Al Masih.
There was also another occurrence, and this affected the
Jews as well. In the Seerah, we know
that the Jews in Madinah and Sham were waiting for the new Prophet (or new Messiah
if you like). When Muhammad the Prophet
really came, we know what happened. Only
a handful followed him.
For the reasons explained above, I personally feel that we
should approach the issue of Imam Mahdi with an objective mind: neither
irrational, nor “too rational” either.
Some well known rational scholars, including the much
celebrated Muhammad Iqbal, do not believe in the concept of Imam Mahdi. Iqbal thought that it has no basis in the
Quran and the traditions. To him, it is
an Iranian or a Shiite concept.
Al Maudoodi, on the other hand, regards him merely as a
reformer or a revivalist (mujaddid), who will be raised every 100 years to
reform what had been deformed by bida’ah (innovation). The concept of mujaddid is unanimously agreed
by all scholars. Disagreement is only on
who is the Islamic Reformer in any given century.
This modernistic or rationalistic thinking does not seem to
be surprising, because the concept of Imam Mahdi is most fertile among the
Shiites. They are obsessed with that. If we are to believe what the Shiites say,
there have been too many Imam Mahdi already.
And the Shiite concept about Imam Mahdi is far more complex than what
the Sunni believes. But let’s put those
differences aside.
Be as it may, since many leading scholars, including the
much celebrated Ibnu Khaldun, believe that the traditions (ahadith) about Imam
Mahdi are well grounded, albeit with Shiite leaning, it is therefore not wise
to reject it altogether. While Imam
Bukhari and Muslim, the twain who compiled the most authentic traditions, did
not record anything about Imam Mahdi per se, Imam Abu Dawood, Ahmad and
Tirmidzi did.
Personally, I would suggest that we take a balanced view
about this matter. We should not be too
overzealous about it, but should not disregard the issue completely either. The first is to guard ourselves against the
false messiahs, and the second is to guard ourselves against disbelieving in
him, should he come during our times.
In the final analysis, if we faithfully adhere to the Quran
and the Sunnah, I suppose it does not matter one way or another, because we already
have the trustworthy criteria to judge between the truth and the
falsehood. Thus, anyone claiming himself
to be Imam Mahdi but his teaching contradicts the Quran and the Sunnah, then he
is a fake.
On the other hand, anyone whose teaching and practice are
grounded in the Quran and the Sunnah, we should follow him, even though there
is no honorific title Al Mahdi given to his name.
Nice conclusion and agreed to the point.
ReplyDeleteAnd I hope it is informative enough for us to understand the issue.
DeleteHadith is a priceless treasure that even Dhaif Ahadith should be perceived as KIV collections worth to revisit by later scholars and scientists for potential classification upgrading. After all, over time, 'treasure hunt" supposed to enrich net collections (after eliminations).
ReplyDeleteSir,
Has there been any effort/convention to upgrade Weak Hadith (e.g. on hidden uncovered, future foretold & prophesies) as subsequent events unfold confirming the Hadith?
To my understanding, hadith is evaluated on the strength of its chain of narration and its narrators. The text (matn) is secondary in nature. Even the one we find a little odd on the text is accepted as authentic when the chain of narration is solid and status of the narrators are trustworthy. For instance, the hadith on prescribing camel's urine to cure certain sickness is considered sound because its chain is good and the narrators are trustworthy although we may find the prescription somewhat odd. The hadith narrating the Prophet used to answer the call of nature on the roof is also considered sound. Both of these are two commonly cited hadith by the anti-hadith group in their specious argument to throw all hadith literatures out of the window.
DeleteHence, no matter how good the matn is, if the chain of narration is not solid (for various reasons) or the narrators are found to be weak (for various reasons), the hadith is not considered authentic. It may be a good saying, or even excellent saying, but if it cannot be established that it comes directly from the Prophet, then it is not considered a sound hadith, even if it is a famous one. For instance, we have a famous saying, considered to be a hadith for a long time, such as "Seek knowledge even in China." There is nothing wrong with this saying. The meaning is good and proper but it is not a hadith since it does not come directly from the Prophet.
Since it is not the veracity of the text per se, but rather the chain of narration and the quality of the narrators that largely determine whether a certain hadith is sound or otherwise, effort to reevaluate or regrade (or upgrade) hadith based on subsequent events would unlikely to be fruitful. If by any stroke of luck or chance, a famous saying attributable to the Prophet, which upon analysis found to be wanting in terms of the chain of narrations and the quality of the narrators, and therefore graded as weak or worse fabricated, happens to come true at some point in time, we cannot simply regrade or upgrade that saying on that basis. Nostradamus is famous for making a prophetic prediction, but his prophetic prediction is not a hadith. It is simply his prediction, which may or may not come true. More so since this kind of prediction is vague in nature.
That said, the hadith scholars often disagree among themselves as to the status of any particular hadith, with one considers it authentic/sound (sahih), while others may just consider them good (hasan) or even weak (dhaif). In our times, we have scholars who spent their lifetime in this hadith regrading activity, such as the famous Nasir al-Albani, although some others question his scholarship.
In any case, we have plenty of sound hadith to go with as far as eschatological matter is concerned. The problem is not the status of the hadith. The problem generally lies with interpretation.