Arbaʿīn and Mahdism: A Mutual Relationship in the Horizon of Awaiting
In the intellectual framework of Shi'ism, events such as Ghadir, Ashura, the martyrdom of Imam al-Ḥusayn (a), the occultation of Imam al-Mahdi (aj), and the doctrine of Mahdism form foundational elements. These events have played significant roles not only in the theological system of Shi‘a Islam but also in the personal and collective lives of Shi‘a Muslims. Among these, the Arbaʿīn pilgrimage—particularly the massive annual walk toward the shrine of Imam al-Ḥusayn (a)—is a powerful manifestation of religious devotion and a meaningful link between the history and future of the Islamic Ummah. That future is ultimately tied to the promised advent of the Awaited Savior, Imam al-Mahdi (aj).
This brings us to the core question: What is the relationship between Arbaʿīn and Mahdism? And can this ceremony be understood through a messianic and civilizational lens that contributes to preparing for the reappearance of the Imam? The answer lies in the fact that there is a mutual relationship between Arbaʿīn and Mahdism. On one hand, belief in Mahdism gives Arbaʿīn a higher spiritual identity; on the other hand, Arbaʿīn—with all its spiritual, cultural, and social dimensions—plays a significant role in laying the groundwork for the reappearance of Imam al-Mahdi (aj).
Arbaʿīn Pilgrimage in the Light of Hadith
The Arbaʿīn pilgrimage is not merely a personal devotional act; it is a symbol of Shi‘a identity and faith. In a well-known narration, Imam Ḥasan al-‘Askarī (a) lists the visitation of Arbaʿīn among the five distinguishing signs of a believer, along with daily prayers, wearing a ring on the right hand, prostrating on natural clay, and reciting "Bismillah" aloud in prayers.
Imam al-Ṣādiq (a), in another hadith, praises the reward of those who walk toward the shrine of Imam al-Ḥusayn (a), saying:
“For every step taken, a reward is recorded, sins are erased, and ranks are elevated. An angel accompanies the pilgrim, and once the visit ends, the call comes: ‘Return, for you have been forgiven.’”
This status is not only an honor but a deep message: the path of the Ziyārah is also a path of purification, transformation, and readiness for divine service under the banner of the awaited Imam.
From Karbala to Reappearance: An Intellectual and Civilizational Continuum
The first pilgrim to walk to Karbala on Arbaʿīn was Jābir ibn ‘Abdullāh al-Anṣārī in 61 AH. Today, that walk has evolved into the largest religious gathering in the world. This movement is a renewal of allegiance to the Divine Authority (wilāyah), and an eternal answer to the call: “Is there anyone to help me?” Therefore, Arbaʿīn must be studied as part of the continuum between Ashura and the rise of Imam al-Mahdi (aj), for the Imam himself mourns his grandfather in Ziyārat al-Nāḥiyah al-Muqaddasah with these heart-wrenching words:
"I will mourn for you morning and evening, and I shall weep for you instead of tears, blood...”
Such mourning is not a passive grief—it is a cry of justice, an energy that nourishes the coming revolution.
Three Dimensions of Reappearance and the Position of Arbaʿīn
To understand the connection between Arbaʿīn and the Reappearance (ẓuhūr), we must distinguish three major categories:
1. Signs of the Reappearance:
These are events that indicate or accompany the emergence of the Imam, such as the cry of Gabriel, the rise of Sufyani, Yamani, and Dajjāl. Arbaʿīn, however, is not explicitly listed in any hadith as one of these signs. Hence, from this angle, it does not serve as a direct prophetic indicator of the Reappearance.
2. Conditions of the Reappearance:
Unlike signs, conditions are prerequisites for the Imam’s advent—but even if fulfilled, they do not guarantee its immediate occurrence. Great scholars like Shaykh al-Ṣadūq, Shaykh al-Ṭūsī, and Sayyid al-Murtaḍā have stated that the realization of ẓuhūr depends on three wills: the will of God, the will of the Imam himself, and the will and readiness of the people. While Arbaʿīn cannot definitively be classified as one of these conditions, it surely plays a role in nurturing the third component—popular readiness.
3. Groundwork for the Reappearance (Tamḥīd li-l-Ẓuhūr):
This is where Arbaʿīn holds a pivotal function. The Reappearance is not merely a heavenly event; it is a response to the inner transformation of humanity. Just as the Imam’s occultation was precipitated by people's neglect and betrayal, his reappearance must be earned by their loyalty and spiritual readiness. The Arbaʿīn pilgrimage—with its lessons of sacrifice, unity, love for the Ahl al-Bayt (a), and rejection of oppression—cultivates the very culture that paves the way for the global reign of justice under the Mahdi (aj).
Arbaʿīn: A Manifestation of the Culture of Intizar (Messianic Waiting)
Arbaʿīn is not merely a religious gathering—it is a rehearsal for the rise of divine civilization. It teaches the values of humility, cooperation, faith, solidarity, and martyrdom. It unites millions of hearts under one cry: "Labbayka Yā Ḥusayn!"—which is in essence, a preparation to cry out: "Labbayka Yā Mahdi!" In this way, the Arbaʿīn pilgrimage shapes a global community that is spiritually trained and socially aligned to welcome the Imam.
Conclusion: Arbaʿīn as a Prelude to the Reappearance
Ultimately, Arbaʿīn, as a school of civilization and spirituality, carries vast capacities to promote the doctrine of Mahdism, deepen the culture of awaiting, and foster the necessary social and moral environment for the Reappearance. It is not merely a devotional practice but a rising movement—one that reclaims the historical wound of Karbala and converts it into the hope of the future. Arbaʿīn is not the end of the path; it is the beginning of a greater journey—toward justice, light, and the reign of truth under Imam al-Mahdi (aj).
