The Promised Savior: A Universe Transformed
How will the advent of the Promised Savior transform both the external world and the inward state of human beings?
In the previous articles regarding “The Future of the World in the Quran,” we explored several Quranic verses that describe the developments in the future of the world upon the advent of the Promised Savior. In this article, we aim to explore more verses that shed light on this topic.
The Holy Quran beautifully describes the day of the advent of the Promised Savior as one of the Days of God (Ayyāmullāh): “and remind them of Allah’s days. Surely in this are signs for whoever is steadfast, grateful.”[1]
The “Day of God” is the day when God manifests Himself in the world with His highest and most comprehensive attributes, revealing His supreme power, mercy, and wisdom in their entirety. One of the most significant examples of the Days of God is the day of the advent of the Promised Savior.[2] Due to the immense importance of reminding people of this day in strengthening the spirit of patience and perseverance among believers, God asks His Prophet to constantly remind them of it. This way, they can become people of patience and gratitude, understanding that the hardships and troubles imposed on them by oppressors and disbelievers will not last. In this regard, God provides guidance to believers, asking them to remain patient in the face of ignorance and injustices from those who have no faith in the Days of God or the fulfillment of divine promises. He reassures them that, at the appointed time, every nation will be justly rewarded according to its deeds.[3]
One of the titles of Imam Mahdi (AJ) is “Baqīyyatullāh” (remainder of Allah). This Quranic expression refers to something left by God for humanity. According to hadiths, at the time of his advent, Imam Mahdi (AJ) will stand by the Kaaba, lean against its wall, and recite verse eighty-six of Surah Hud: “What is left by Allah is far better for you if you are believers.” Then he would say: “I am the remainder of Allah on earth and His Proof upon you.” Muslims also greet him by saying: “Peace be on you, O the remainder of Allah on His earth.”[4] This title emphasizes that Imam Mahdi (AJ) is the last descendant of divine Prophets and infallible Imams (PBUT) and the sole remaining deputy of God on earth. Throughout history, God’s messengers and representatives were martyred at the hands of the ignorant and self-indulgent. Imam Mahdi (AJ) remains the only one from their lineage, entrusted with the mission to complete their duty of establishing the religion of truth across the world.
The Day of the Advent of the Promised Savior: The Manifestation of All Beauty
In verse fifty-three of Surah Fussilat, God foretells a time when the boundary between truth and falsehood will become clear, and His signs will be revealed both in the external world and within human souls: “We will show them Our signs in the universe and within themselves until it becomes clear to them that this is the truth.”
One clear example that reflects the meaning of this verse is the global movement of Arbaeen. During Arbaeen, millions of lovers from diverse beliefs and nationalities unite, experiencing inner peace, love, and unity. Regardless of the limitations that usually hinder their journey toward perfection, they gather around the concept of the perfect human. This unity reflects the manifestation of divine truth within their souls. At the same time, all these pilgrims move toward the shrine of an infallible Imam, who is the most perfect and sublime manifestation of God on earth; this act symbolizes the manifestation of truth in the external world.
Another fulfillment of this verse, where divine signs manifest themselves both in the internal and external worlds, and serve as a criterion for distinguishing truth from falsehood, is the al-Aqsa Storm Operation. This event awakened millions worldwide, sparking profound inner change. They organized marches and protests to defend the truth. Anyone observing these demonstrations can recognize that the people of the world are seeking and standing up for truth, while those defending falsehood are inevitably condemned.
There are various examples that reflect the meaning of this verse, but according to Imam Sadiq (PBUH), the most complete manifestation will occur with the advent of the Promised Savior, Imam al-Qa’im (AJ). At that time, divine truth will be fully unveiled in the world and within human souls. As described in verse sixty-nine of Surah Az-Zumar, “The earth will shine with the light of its Lord.” In that era, darkness, confusion, and emptiness will vanish, and the radiance of God’s essence will reveal all truths.
The Day of Victory and Entering the Divine Sanctuary
Islamic teachings mention a significant event called the Heavenly Cry or Heavenly Call, which will be heard from the sky during the month of Ramadan. This is one of the definitive signs of the advent of the Promised Savior. The infallible Imams (PBUT) have referenced this event in their interpretations of Surah Ash-Sh’uara and Surah Yunus:
- “If We willed, We could send down upon them a sign from the heavens, leaving their necks bent in submission to it.” [5]
- “They ask, ‘Why has no sign been sent down to him from his Lord?’ Say, ‘Ghayb is with Allah alone. So wait! I too am waiting with you.’”[6]
These verses indicate that the time will come when a divine sign emerges from ghayb,[7] revealing the truth and making clear who will be victorious.
The Heavenly Cry will announce the advent of the Promised Savior, Imam Mahdi (AJ), and say what his name is. After this call is heard, humanity will split into two groups: One group will align with Imam Mahdi (AJ) and become his supporters, while the other will join the forces of Satan. This division will set the stage for the confrontation between truth and falsehood. Following a series of battles, the forces of truth will ultimately prevail, fulfilling the divine promise that the oppressed will overcome oppressors.
One reason that the Heavenly Cry occurs several months before the advent of the Promised Savior is God’s infinite mercy. Through this event, God offers two opportunities. First, He grants seekers of truth the opportunity to repent, prepare themselves to join the army of Imam Mahdi (AJ), and contribute to the establishment of the rule of the righteous. Second, He provides clear proof for everyone, ensuring that no one can claim ignorance or justify their disbelief on the Day of Judgment.
It is often observed that people born in Christian, Jewish, or even non-believing families, through studying and gaining ma’rifa, discover the truth of Islam and become Shia. Out of His infinite mercy and love for His creations, God grants all people the opportunity to repent and return to Him. However, this opportunity for repentance is only available until the advent of the Promised Savior. Once the Day of Victory arrives, and truth and falsehood are fully exposed, repentance, like Pharaoh’s futile attempt to repent at the moment of his drowning, will no longer be accepted, and faith at that point will hold no value. This concept is reflected in the following verses of the Quran:
“Imagine if We allowed them enjoyment for years, then there came to them what they had been threatened with” (26:205-206).
“Say, ‘On the Day of Victory it will not benefit disbelievers to believe then, nor will they be delayed’” (32:29).
According to Imam Sadiq (PBUH), the Day of Victory refers to the day the world becomes ready for the advent of Imam al-Qa’im (AJ), and he will be victorious.[8]
[1]. Quran, 14:5
[2]. Shaykh al-Saduq. Maʿani al-Akhbar. trans. Basel Kadem. Book. 1, ch. 408
[3]. Quran, 45:14
[4]. Shaykh al-Saduq. Kamal al-Din wa Tamam al-Ni’mah. trans. Husayn S.H. Rizivi, vol. 2, p. 14.
[5]. Quran, 26:4
[6]. Quran, 10: 20
[7]. Al-Ghayb is an Arabic term that signifies something being hidden or unseen in some manner. It holds significance in Islam, encompassing not just the divine elements such as angels, Heaven, and Hell, but also future events.
[8]. ‘Alī al-Ḥusaynī Astrābādī, Ta’wīl al-āyāt al-ẓāhirah fī faḍā’il al-‘Itrah al-Ṭāhirah. Qom : Mu’assasat al-Nashr al-Islāmī, 2010, p. 438.
