In this part of the article titled “Imam Mahdi, Al-Mahdi, Muhammad Al-Mahdi, The Twelfth Imam”, we shall continue with other relevant issues on the topic here.
The term he will capture the city without using arms and weapons, which appears in the hadiths also shows that the Mahdi’s gradual struggle will take place in the intellectual and cultural realm, by calling on the names of Allah: … They will only capture the Roman city, Istanbul, through the Takbir. With the first Takbir one-third of the ramparts will collapse, and another third at the second Takbir, and the remaining walls will collapse with the third. They will capture the city without using arms and weapons. This is the truth itself, which is akin to success. (1)
Iqdud Durar says: Constantinople has seven ramparts. Each is twenty-one Turkish yards long and has a hundred gates. The last rampart around the city is 10 Turkish yards wide. It was built on the inlet that flows into the Roman sea. The sea extends to the provinces of the Romans and to Andalusia. The Mahdi will plant a standard by the shore when he goes to make ablution for the morning prayer, and the water will move away. He will approach people through this path that opens and cry, Now you, too, cross.
Almighty Allah has parted the waters for you, just as He did for the Children of Israel. And they will cross. They will utter the Takbir and the shocks this time will be more intense. With the third Takbir, the twelve towers will collapse. From there they will enter directly into the city… .(2) During the conquest of Constantinople the Mahdi will plant a standard when he goes to make ablution for the morning prayer, and the water will divide in two and withdraw from him. He will cross to the other side through this path that opens and say, O people, learn from this. The sea has parted its waters for us, just as it did for the tribe of Israel. They will utter the Takbir again and again and with twelve Takbirs the twelve towers of the city will collapse. (3)
Imam Mahdi and Social Justice
In the time of Imam Mahdi, social justice and security will reign over the world. We are told in the hadiths that the age of the Mahdi will be one of peace, security and justice. The sheep will graze with the wolf and the children will play with snakes and scorpions but will come to no harm. Some of the hadiths describing this climate read as follows: … Everywhere will be safe… (4). In his day, the sheep will graze with the wolf, and children will play with snakes and scorpions… .(5)
Imam Mahdi and Cruelty towards Women
Oppression of and cruelty towards women will end in the time of Imam Mahdi. He will fill the world with security and small groups of women will even be able to go on the hajj unescorted by men. (6) One woman will be able to go on the hajj unafraid with five women unescorted by any man. (7) It appears from the hadiths that when the Mahdi appears the widespread oppression of and violence towards women will come to an end. Women in all sections of society will be able to behave freely in such a secure environment and, unlike in the present, will be able to go where they choose.
Oppression before the Appearance of Imam Mahdi
There will be great oppression and cruelty before the appearance of Imam Mahdi. Before his appearance, a substantial part of society will utter groundless slanders against the Mahdi, just as they did against many Muslims, messengers and prophets in earlier times. The hadiths state that the unbelievers will even threaten to kill the Mahdi unless he abandons his struggle: He will continue his struggle until people return to the truth. (8) Days and nights will not come to an end until a man from the People of my House will prevail. It will not be hard for him to put an end to strife and even death (their death threats) will not stop him. (9)
As the hadiths reveal, the Mahdi will respond with superior patience and trust in Allah. He will make no concession with regard to preaching His message. Despite all the efforts of the unbelievers the Mahdi will be absolved of all these slanders and imputations. They will have no power to harm the Mahdi, and Allah will protect and raise the glory of this blessed personage. In one hadith our Prophet (s.a.w.a) indicates that all this oppression and these attacks will merely further strengthen the Mahdi: When the believer [the Mahdi] sees the Dajjal, he will say O people! This is the Dajjal spoken of by the Messenger of Allah.
The Dajjal will immediately issue commands regarding him and will make him lay flat on his belly and cry, injure him. But that individual’s back and belly will be broadened by the blows. Then the Dajjal will seize him by his two hands and feet and cast him away. People will imagine that Dajjal has thrown him into the fire. But he will have been cast into a garden of Paradise. (10) The metaphorical term his back and belly will be broadened by the blows means that the more the Mahdi is attacked the more his fame and glory will spread, and the greater impact he will have. This is how Islamic scholars have also interpreted this hadith. The hadith also tells us that the Dajjal will cast the Mahdi into a fire.
As with Prophet Ibrahim (a.s), they will claim to burn the Mahdi in a metaphorical flame, but Allah will cool and calm the flames and the snares of the unbelievers will come to nothing. The Mahdi will come from the East. Even if mountains rise up before him he will cross them and find a way over them. (11) says one hadith, indicating that the Mahdi will overcome all obstacles, no matter how great.
NOTES:
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1. Muhyiddin ibn al-Arabi, al-Futuhat al-Makkiya, section 366, Vol. 3, pp. 327- 328
2. Signs of Qiyamah, p. 181
3. Al-Qawl al-Mukhtasar, pp. 15-75
4. Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman, p. 58
5. Imam al-Suyuti, Signs of Qiyamah, Death and Resurrection, p. 179, 1699
6. Al-Qawl al-Mukhtasar, p. 47
7. Imam al-Suyuti, Signs of Qiyamah, Death and Resurrection, p. 179
8. Al-Qawl al-Mukhtasar, Ahmad ibn Hajar Makki, p. 23
9. Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman, Ali ibn Husamaddin al-Muttaqi, p. 12
10. Mehdilik ve Imamiye [Mahdism and Imamism], Ibrahim Suleymanoglu, p. 40
11. Al-Qawl al-Mukhtasar, p. 39
