This platform compares the prophecies about the ‘Messy-anic’ times and the concept of the person who is referred to as the Moshiach or Mashiah (Hebrew: משיח), Messiah (Greek: μεσσίας), Mahdi (Arabic: ٱلْـمَـهْـدِي) aka Emam Zāman (Farsi: امام زمان), Maitreya (Sanskrit: मैत्रेय), Saoshyant (Avestan: 𐬯𐬀𐬊𐬳𐬌𐬌𐬀𐬧𐬝), Ram (Sanskrit: राम), Kalki (Sanskrit: कल्कि), Babiyye (Farsi: بابیه; English: Bábism), and Li Hong (Chinese: 李洪), and so on.
While most, if not all, agree that the primary subject of the messianic times is justice, here are some insights from Judeo-Chrislamic sources:
Imam Mahdi is a Man from Bani Israel
There are numerous authentic ahadith, or sayings, attributed to the Prophet Muhammad ﷺ – many of which have already been fulfilled – mentioning that Hazrat Mahdi (ٱلْمَهْدِيّ) will have the complexion and the look of an Arab «لونه لون عربي», and the body of an Israelites «والجسم جسم إسرائيلي», thus must appear in the body of someone from Bani Israel «من رجال بني إسرائيل». In simple terms, he must be a Mizarhi looking Jewish man.
This should be as no surprise, considering Islam and Christianity are rooted in Judaism and have inherited their savior figures from the Jewish Messiah as the forerunner.
- His body is an Israelite one. (Reference: Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, p. 24.)
- The Mahdi is one of the People of Israel. (Reference: Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, pp. 23-30.)
- The blessed Mahdi has an Israelite body. He resembles one of the greatest of the People of Israel. (Reference: Ibn Hajar al-Makki)
- His body is that one of an Israelite. (Reference: Mar’i ibn Yusuf al-Maqdisi, Fera Idu Fevaidi’l Fiqr Fi’l Imam al-Mahdi al-Muntadhar)
- He will resemble one of the Israelites. (Reference: Al-Uqayli, An-Najmu’s-saqib fi Bayan Anna’l Mahdi min Awladi Ali b. Abu Talib Ale’t-Tamam ve’l Qamal)
- He is a man from the people of Israel. (Reference: Nuaym ibn Hammad, vr. 52a; Mar’i ibn Yusuf al-Maqdisi, Fera Idu Fevaidi’l Fiqr Fi’l Imam al-Mahdi al-Muntadhar)
- The blessed Mahdi’s stature and posture resemble those of the People of Israel. (Reference: Al-Qawl Al-Mukhtasar Fi alamat al-Mahdi al-Muntadhar, pp. 36-29.)
- See Also: Al-Qawl Al-Mukhtasar Fi alamat al-Mahdi al-Muntadhar, pp. 36-29, Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, p. 24, Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, pp. 23-30, Ibn Hajar al-Makki, Mar’i ibn Yusuf al-Maqdisi, Fera Idu Fevaidi’l Fiqr Fi’l Imam al-Mahdi al-Muntadhar, Al-Uqayli, An-Najmu’s-saqib fi Bayan Anna’l Mahdi min Awladi Ali b. Abu Talib Ale’t-Tamam ve’l Qama, Nuaym ibn Hammad, vr. 52a; Mar’i ibn Yusuf al-Maqdisi, Fera Idu Fevaidi’l Fiqr Fi’l Imam al-Mahdi al-Muntadhar, Muhammad Al-Barzanji’s book Isha’ah li Ashrat Al-Sa’a, Tabrani, Nuaim bin Hammad’s Kitab Al-Fitan, Al-Asha-ah Page 194-195
Imam Mahdi will Rule According to the Laws of the House of David
According to various ahadith, Imam Mahdi will bring justice based on the tradition of the House of David. It is stated that Imam Mahdi will rule according to the laws of David «أمرهم حكموا بحكم داود وآل داود», And he will not be asked for evidence «ولا يسألون البينة». This prophecy also resembles the Judeo-Christian messianic principle. (see ‘DVYD‘)
It is crucial to note that Judeo-Chrislamic sources prophesied that the entire world would be baffled and have a tough time believing that this person should be their redeemer. The Alter Rebbe, Rabbi Shneur Zalman of Liadi, one of the greatest Jewish mystics and founder of Chabad, cited: “The Redeemer that everyone wants isn’t coming, and the redeemer that is coming, nobody wants.”
Various prophecies claim that the final redeemer is “arriving on the cloud.” This misunderstood term led to belief in a supernatural event. Yet, Maimonides (Rambam), in Mishneh Torah, Kings and Wars 12:1, writes that the messianic era will not contain any paranormal phenomena. However, another messianic prediction suggests that ‘adults will learn from the youth’ in that era. Indeed, nowadays, any teenager could clarify that “the cloud” refers to resources such as information or services from a website over the internet available to remote users worldwide. The term “cloud” also clarifies another prophecy: Redeemer’s words will be communicated “from one end of the world to the other.” Nonetheless, other prophecies count that the Meshiah “will be poor” and “will ride upon a donkey,” which informs on his financial situation and the speed of his progress, namely, slow.
According to Midrash Tanchuma, Shemot 24:1, a secret code for redemption was given to Abrahm and passed through the sons, Isaac and Jacob, down to Josef. Today’s code is the combination of Josef’s secret code “PaCod Yifkod” (פקד יפקד; “He will surely remember”) of Bereshit 50:24, and the code used by Moses in Shemot 3:16, “PaCod Pakadeti” (פקד פקדתי; “I have surely remembered”). The standard gematria of the combination of the two codes, “PaCod + Pakadeti and YifKod” (“פקד + פקדתי + יפקד”), is 972. The number 972 is today’s International Calling Code of Israel, which might imply God’s Call on the International Community.
Rabbi Shneur Zalman of Liadi stated that the redeemer is one of the Misnagdim (Opponents of the ‘religious’ people).
Rabbi Lord Jonathan Sacks, a religious leader, philosopher, author, and internationally respected moral voice, annotated in a 2016 Lecture on the Torah’s definition of true royalty. He illustrated the common theme of most stories of famous heroes such as Sargon, Gilgamesh, Oedipus, Romulus, and many others: they discover they are actually of royal blood at a certain time. However, Rabbi Sacks referred to the story of Moses and King David and elaborated that true royalty, the Torah suggests, is the opposite of our conventional wisdom: It is the inner moral value and courage and not the appearance or stature. Thus, Moses, the son of an ordinary slave family, left the immoral royal palace of Pharaoh; And no one could imagine that the ruddy-faced guy with handsome eyes could be the great King David. He added that the story of Moses and King David is one of the great narratives of hope in humankind’s literature, as it exposes that every child is special and everyone plays a unique role.
A Poritz (nobleman) once asked an orthodox Jew: “You Jews believe Moshiach is going to come and take you all out of exile. But what happens if your Moshiach comes and I don’t believe in him?” The Jew answered, “Don’t worry Mr. Poritz! If you don’t believe in him, I also won’t believe in him!” (Source: Otzar Pisgomei Chabad vol. 1 p. 422)
Rabbi Yitzchak Ginsburgh, one of our generation’s foremost expositors of Kabbalah and Chassidut and an author of over 120 books, suggests: “…Mashiach is not afraid to express his opinion, including when his opinion is not based on an explicit prophecy.” (Source: The Paradox of Mashiach, 2019-06-27 Gal Einai)
The Islamic sources suggest many Muslims will vehemently resist Imam Mahdi, at first, to the extent that some even intend to kill him. Probably because they hold him for the Al-Masih ad-Dajjal (Arabic: المسيح الدجّال), the false messiah, similar to the misinterpreted Antichrist figure. However, the hadith points out that once the Muslims verify the validity of Mahdi, they will become a firm supporter of Mahdi’s mission and follow his petitions without doubting him or asking for further proof.
According to Hadith, Prophet Muhammad ﷺ is reported to have said: “Allah is not hidden from you; He is not one-eyed,” and pointed with his hand towards his eye (The right brain hemisphere), adding, “while Ad-Dajjal is blind in one eye.” (Dajjal, Arabic for deceiver)
However, Dajjal is not believed to be an individual, as mentioned in the Hadith, but to represent a collectivity of people (men).
The phenomenon of “Al-Masih Ad- Dajjal” and being blind in the ‘right sight’ refers to men’s ‘frontal lobe.’ The used term «عِنَبَةٌ» of this Hadith relates to lobes, and not “protruding grape,” misinterpreted from the book of the ‘blind’ Persian Imam, Sahih al-Bukhari Volume 9, Book 93, Number 504. However, Quran 20:39 promises a solution to those ‘blinds,’ who no longer want to stay Kafer, “between their eyes” («مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ»).
The platform BrainPlasticity will elaborate more on this subject.
The Islamic sources provide more than twenty general characteristics, including more than fifteen visual identification of the physical appearance of the redeemer, illustrating him as unique enough to be recognizable even by a blind person by the sense of touch. This is excellent news, considering some Muslims won’t necessarily agree at first with his doctrine and persona since the image drawn in their minds by various authorities and media for millennia won’t match the redeemer’s actual image.
The Jewish doctrine lacks detailed physical indications of the person, similar to that of the Hadiths. Therefore, Jewish scholars believe that Meshiah can best be recognized by his achievements, based on the criteria listed as laws by Rambam, which is the primary Jewish source on Meshiah and the era of redemption. However, Rambam himself depreciates his rulings by stating in the final chapter of his Mishneh Torah, Kings and Wars 12:2: “But all these and similar matters, however, man will not know how they will be until they come to pass; For these matters were hidden to the Prophets. Even the Sages themselves did not have a tradition regarding these matters and only could attempt to understand the verses. Thus, there were disagreements in these matters.”
The scriptures tell us that only 20 percent of the Jewish people left Egypt (state of confinement); the other 80 percent were unwilling to join the Exodus. However, people from Judeo-Chrislamic faiths have trusted their holy books for millennia. Hence, they know well that the final redeemer the Almighty will choose does not represent the persona that was formed in their minds, as explained above. Thus, the question arises if the believers are truly faithful to God and will reconsider their position, or they disrespect God’s choice, regard their scriptures as false, and continue to hold on to their personal beliefs, analogous to the 80 percent.