Analysis of the Doctrine of Expectation of Deliverance in the Traditions of Both Islamic Sects during the Second Century AH
DOI:
https://doi.org/10.61838/iki.339Keywords:
Hazrat Mahdi (peace be upon him), Imam Reza (peace be upon him), Imam Kazim (peace be upon him), Waiting for the advent, Imam Sadiq (peace be upon him), Imam Baqir (peace be upon him)Abstract
The expectation of deliverance (intizār al-faraj) through the reappearance of Imam al-Mahdi (may God hasten his advent) is one of the core beliefs of Muslims. The aim of this study is to explain and analyze the concept of intizār al-faraj from the perspective of the Shiʿa Imams and Sunni canonical sources during the second century AH (8th century CE). The research method employed in this study is descriptive–analytical. The author divides the traditions of the four Shiʿa Imams—Imam al-Baqir, Imam al-Sadiq, Imam al-Kazim, and Imam al-Rida (peace be upon them)—concerning the expectation of deliverance by Imam al-Mahdi (peace be upon him) into three dimensions: doctrinal, spiritual, and practical-conductual, and then provides a detailed analysis of each. In this article, the prophetic traditions and the reports of the Companions from Sunni hadith compilations of the second century AH regarding intizār al-faraj are also examined. The doctrinal traditions of the Imams indicate the necessity of knowing the Imam of the time, faith in his guardianship (wilāyah), and belief in the inevitability of his occultation and reappearance. The spiritual traditions of the Shiʿa Imams emphasize piety, virtuous character, patience, hopefulness, anticipation, trust in God, sincere worship, and readiness in terms of the military and moral preparedness appropriate to each era for the devotees of the Imam. The practical and conductual traditions of the infallible Imams address steadfastness against enemies, strengthening the connection with the Imam of the time, loyalty and disavowal (tawallā and tabarrā), obedience to the Imams, guarding divine secrets, practicing taqiyyah (precautionary dissimulation) during the period of occultation, refraining from taqiyyah in the time of reappearance, and preparing both individual and social grounds for the emergence of Imam al-Mahdi. The Sunni traditions about al-Mahdi affirm the certainty of his reappearance, the virtue of expecting deliverance, and the readiness of Muslims for the Mahdist uprising. The traditions transmitted by both sects (al-farīqayn) during the second century AH not only played a crucial role in nurturing the Mahdist spirituality and moral formation of the faithful but also recommended to Muslims faith in the expectation of deliverance and preparedness for the reappearance of Imam al-Mahdi (may God hasten his advent).
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