Traditional Islamic eschatology predicts a period of great conflict at the end of time preceding the final resurrection and judgement. This tribulation period is characterized by natural catastrophes and terrible wars. An Antichrist figure (the Dajjal) appears, allied to Jews and Christians, who causes corruption and oppression all over the world, deceiving many by his miracles and false teachings. A heaven-sent saviour, the Mahdi (the rightly guided one) appears to fight the forces of Satan, restore Islam to its original perfection and glory, and set up God’s (Islamic) kingdom on earth.
Sounds familiar in several ways, does it not? But note how easy it is for contemporary Shi'as to read today's world through that lens especially if feeling humiliated, or excluded, or the victim of unjust systems. The current Iranian administration is heavily into the 'Twelver' version of mahdism;
For Twelver Shi‘a, the expected Mahdi is their Twelfth Imam, Muhammad al-Mahdi, who was born in 869 and disappeared in 873 in Samarra when still a child. He is called the Hidden Imam, as it is firmly believed that he did not die, but lives on in a spiritual invisible mode (occultation) and will return as the Mahdi at the end of daysAnd it is an activist version -making preparations to hasten the day rather than passively waiting.
Christians are acquainted with similar kinds of mentality and so it should not be hard for us to follow the logics. It's interesting, of course, because it also can have the effect of helping us to enter imaginatively into how some versions of Christianity may look to others ... that's nearly always one of the fascinating things about this kind of interfaith encounter.
� 17/08/2006 - TWELVER SHI‘A MAHDISM AND PRESIDENT AHMADINEJAD OF IRAN - Barnabas Fund
Filed in: Shi'a, Mahdi, twelvers, Islam, Iran, Hizbollah
2 comments:
Andii
A minor point of clarification is warranted here concerning Shi'ite Islam. Shi'a is Arabic for "party", and here it refers to the party of followers of 'Ali. 'Ali was the 4th Caliph after Muhammad ruled 656-661 AD, and he was related to the Prophet both as a cousin and then as the son-in-law of the Prophet. He was assassinated in 661. 'Ali is regarded by the Shi'a as the rightful successor to the Prophet (meaning the three intervening caliphs were not regarded as true leaders of the community).
The Shi'a are distinguished from the majority of Muslims (i.e. 90% of the world of Islam is Sunni; about 8% are Shi'a) over the question of succession re 'Ali, and on quesions of law and authority. Where Suni and Shi'a differ in law covers matters about marriage and inheritance rights; in matters of ritual the Shi'a have a slight difference in their Call to Prayer. In authority they have a political view of the Imam as head or leader that differs from Sunni views of the Caliphate.
Now Shi'a Islam is not uniform but consists of three main branches.
1. The Ithna 'Asharis or Twelver Shi'ites (you have referred to above).
2. The Isma'ilis (acknowledge seven early Imams).
3. The Zaydis (Zaydiyya).
The Ithna 'Asharis - those committed to the Twelve Imams - are those found primarily in Iran and 50% of the population of Iraq.
The Zaydis are largely found in the Yemen. The Isma'ilis are present in many places but especially in East Africa, and throughout the Indian subcontinent.
Both Sunni and Shi'a Muslims have an eschatology related to the Mahdi ("one who is rightly guided"). However the Shi'a position is connected with their understanding of the hidden twelfth Imam who is to return.
It should also be noted (separate to the Shi'a view of the Mahdi) that Jesus (known as 'Isa) is viewed in early eschatological hadiths as the one who will return at the end of time to oppose the antiChrist figure al-Dajjal (Father of Lies). There are a few suras that also imply a 2nd coming at the end (Surah 4:159; 19:33)
Kenneth Cragg remarks:
"As we have seen, Al-Masih as a title for Jesus, is honorific not definitive. Antichrist is defeated eschatologically by Jesus as the agent, but by Islam in the event, and not by virtue of the Cross and the love that redeems. The hope of history is the final triumph of the prophetic, as culminated in Muhammad but assigned to his nearest predecessor. In terms of inter-faith converse there is an intriguing potential of gain and loss in this situation. We have a Jesus in emphatic, final espousal of Islam: we have a Muhammad in ultimate accomplishment only through the agency of Jesus. Whatever either awaits, neither attains by the means their faiths assume. Jesus prevails, not through the Cross, Resurrection and grace, but with the Qur'an. Muhammad is final, not by Jihad and Daulah, but by heaven's Jesus. What this strange eventuality teaches us is not readily agreed."
(Jesus and the Muslim: An Exploration, Oxford: Oneworld, 1999, p. 59 [originally published in 1985 by Allen & Unwin]).
Thanks Phil, very helpful value added comment! I had assumed much of that, but for readers who haven't as much background, that is an excellent summary. Ta!
Post a Comment