In Shiite exegesis, many Qur’anic verses are regarded as references to the role of Imam Mahdi and his occultation. The most important is the following verse: O, but I call to witness the planets, the stars which rise and set. (1) According to Imam al-Baqir, this verse means that an Imam would go into occultation in the year 260/847; then he would reappear suddenly like a bright shooting star in the dark night. (2) Ibn al-Furat, al-Kafi and al-Saduq interpret the following Qur’anic verse: “Say: Have you thought: If (all) your water were to disappear into the earth, who then could bring you gushing water”.(3)
They maintain that this verse is a metaphor for the concealment of the Imam, whose presence among people is like the water they need to drink. (4) The Isma’ili writer Mansur al-Yaman (ca. 4th century A. H.) agrees with al-Kulayni that some Qur’anic verses which apparently deal with the Day of Judgement actually concern the appearance of al-Qaim after his occultation. According to al-Kulayni the verse “And those who sincerely believe in the day of Judgement”(5) refers to those who believe in the reappearance of Imam Mahdi. (6) Mansur al-Yaman gives a similar esoteric interpretation of another verse: And of mankind are some who say, we believe in Allah and the Last Day when they believe not. They think to beguile Allah and those who believe, but they beguile none save themselves, but they perceive not. (7)
Mansur al-Yaman states that the Last Day (al-Yawm al-Akhir) in this verse is the “Commander of the Age” (Sahib al-Zaman), that is, al-Qaim al-Mahdi. (8) Al-Kulayni interprets many Qur’anic verses with the same kind of approach and links them to the future role of al-Qaim al-Mahdi.’ In his view, when al-Qaim reappears he will establish the political state of the “People of the House” (Ahl al-Bayt) that is, the Imams, upon the ruins of the state of inequity. This is al-Kulayni’s esoteric commentary on the verse: “And say: The truth has come and falsehood has vanished. Surely falsehood is a vanishing thing.” (9) (10)
Al-Tusi follows in al-Kulani’s footsteps in commenting on certain Qur’anic verses. Take, for example, this passage: And We desired to show favour unto those who were oppressed in the earth, and to make them Imams and to make them the inheritors. In addition, to establish them on the earth, and to show Pharaoh and Haman and their hosts that which they feared from them. (11)
Al-Tusi holds that the above verses predict the establishment of the state of Justice by al-Qaim al-Mahdi, who would inherit what had been in the possession of the wrongdoers. (12) Other Imamite scholars maintain that the fifth Imam, al-Baqir, said that Allah’s promise of victory to an Imam from the People of the House is mentioned explicitly in the following verse: And verily We have written in the scripture (al-Zabur) after the Reminder My righteous slaves will inherit the earth (13) (14)
Other verses have also been interpreted by the Imamites to be connected with the role of al-Qaim, after his rising from occultation, such as the verse: Allah has promised such of you as believe and do good works that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others), and He will surely establish for them their religion which he has approved for them and will give them in exchange safety after their fear. They serve Me. They ascribe nothing as a partner unto Me. Those who disbelieve henceforth, they are the wrongdoers. (15)
Al-Qummi and al-Tusi report that the People of the House mentioned that this verse concerns the Mahdi because he would live during his concealment in a state of fear, would appear after the removal of fear, and would certainly become victorious. (16)
NOTES:
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1. The Quran al-Takweer, 81, 15-6
2. al-Kafi, vol. 1,341; Kamal, 325, 330; N. al-Ghayba, 75.
3. The Quran al-Mulk 67, 30
4. Ibn al-Furat, al-Tafsir, quoted by al-Majlisi in Bihar, 51, 50; Kamal, 351.
5. The Quran al-Mi`raj, 70, 26
6. al-Kafi, vol. 8, 287.
7. The Quran al-Baqara, 2, 8-9
8. Ibn Hawshab, Kitab al-Kashf (London, Cairo, Bombay, 1952), 6.
9. al-Kafi, vol. 8, 287.
10. The Quran Banu Isra’il, 17, 81
11. The Quran al-Qasas 27, 5-6
12. al-Tusi, al-Tibyan, vol. 8, 114-6
13. The Quran al-Anbiya’, 21, 105
14. al-Tusi al-Tibyan, vol. 7, 250; Sadr al-Din al-Sadr, al-Mahdi, (Tehran, 1358), 11.
15. The Quran al-Nur, 24, 55
16. Ali b. Ibrahim al-Qummi Tafsir al-Qummi (Najaf, 1387), vol. 2, 68, 84, 205-6; T. al-Ghayba, 120; al-Tusi, al-Tibyan, vol. 8, 404
