قَالَ اللهُ تَعَالَی:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا

Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.

(Sūrat al-Ahzāb 33:33).

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An overview of the Mahdism (atfs) government

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قَالَ رَسُولُ اللهِ:

إنِّی تَارِکٌ فِیکُمُ الثَّقَلَیْنِ: کِتَابَ اللهِ وَعِتْرَتِی أهْلَ بَیْتِی، مَا إنْ تَمَسَّکْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِی أبَداً، وَإنَّهُمَا لَنْ

یَفْتَرِقَا حَتَّی یَرِدَا عَلَیَّ الْحَوْضَ.

The Messenger of Allah (ṣ) said:

“Verily, I am leaving

among you two weighty things [thaqalayn]: The Book of Allah and

my progeny [‘itrat], the members of my Household [Ahl al-Bayt]. If you hold fast to

them, you shall never go astray. These two will never separate from each

other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

* Al­Ḥākim al­Nayshābūrī, Al­Mustadrak ‘alā al-Ṣaḥīḥayn (Beirut), vol. 3, pp.109-110, 148, 533

* Muslim, Al-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3

* Al­Tirmidhī, Al-Ṣaḥīḥ, vol. 5, pp. 621-2, hadīths 3786, 3788a vol. 2, p. 219

* Al-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 79

* Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26a vol. 3, pp. 26, 59a vol. 4, p. 371a vol. 5, pp. 181-182, 189-190

* Ibn al­‘Athīr, Jāmi‘ al­Uṣūl, vol. 1,p. 277

* Ibn Kathīr, Al­Bidāyah wa al­Nihāyah, vol. 5, p. 209

* Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm , vol. 6, p. 199

* Naṣīr al-Dīn al-Albānī, Silsilat al-Aḥādīth al-Ṣaḥīḥah (Kuwait:Al-Dār al-Salafiyyah), vol. 4, pp. 355-358

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AN

OVERVIEW

OF THE

MAHDĪ’S(‘atfs) GOVERNMENT

Najmuddīn Tabasī

Translator

Mansoor Limba

Cultural Affairs Department

Ahl al-Bayt(‘a) World Assembly

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نام کتاب: چشم اندازی به حکومت مهدی(عج)

نویسنده: نجم الدّین طبسی

مترجم: منصور لیمبا

زبان ترجمه: انگلیسی

Title: An Overview of the Mahdī’s(‘atfs) Government

Author: Najmuddīn Tabasī

Translator and typesetter: Mansoor Limba

Project supervisor: Translation Unit, Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly (ABWA)

Editor: Ahmad Haneef Hazel Haneef

Publisher: ABWA Publishing and Printing Center

First Printing: 2007

Printed by: Laylā Press

Copies: 5,000

ISBN: 978-964-529-258-2

___________________________

© Ahl al-Bayt (‘a) World Assembly (ABWA)

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

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INSECURITY OF THE HIGHWAYS32

HORRENDOUS CRIMES32

WISHING FOR DEATH BY THOSE WHO ARE ALIVE34

THE CAPTIVITY OF THE MUSLIMS35

SINKING INTO THE GROUND36

THE INCREASE OF SUDDEN DEATH36

HOPELESSNESS OF THE PEOPLE OF THE WORLD TO ATTAIN DELIVERANCE36

THE ABSENCE OF JUDGES AND REFUGE37

WARS, KILLINGS AND SEDITIONS37

CHAPTER 543

THE ECONOMIC CONDITION OF THE WORLD DURING THE ADVENT OF IMĀM AL-MAHDĪ (‘ATFS)43

SCARCE AND INOPPORTUNE RAINFALL43

DRYING UP OF LAKES AND RIVERS44

THE PREVALENCE OF INFLATION, STARVATION, POVERTY, AND TRADE RECESSIONS44

THE BARTERING OF WOMEN IN EXCHANGE FOR FOOD ITEMS46

CHAPTER 647

THE RAYS OF HOPE47

THE TRUE BELIEVERS47

THE ROLE OF THE SHĪ‘AH ‘ULAMĀ’ AND SCHOLARS48

THE ROLE OF THE CITY OF QUM AT THE END OF TIME49

Qum as the Sanctuary of the Ahl al-Bayt (‘a)49

The City of Qum as a Proof for Others50

The Center for the Diffusion of Islamic Culture51

THE CONFIRMATION OF THE WAY OF THINKING IN QUM51

The Companions of Imām al-Mahdī (‘atfs)52

Iran as the Country of the Imām of the Time (‘atfs)53

Commendation for the Iranians53

Those Who are Paving the Ground for the Advent of Imām al-Mahdī (‘atfs)54

PART 257

THE GLOBAL REVOLUTION OF IMĀM AL-MAHDĪ (‘ATFS)57

CHAPTER 159

THE UPRISING OF THE IMĀM OF THE TIME (‘ATFS)59

ANNOUNCEMENT OF THE ADVENT61

THE SLOGAN ON THE FLAG OF THE UPRISING61

THE GLADNESS OF THE PEOPLE OF THE WORLD FOR THE UPRISING62

DELIVERANCE OF THE DEPRIVED63

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THE ROLE OF WOMEN IN THE UPRISING OF IMĀM AL-MAHDĪ (‘ATFS)64

The Historical Background of the Women Involved in the Advent65

1. Ṣiyānah66

2. Umm Ayman67

3. Zubaydah67

4. Sumayyah the Mother of ‘Ammār ibn Yāsir68

5. Umm Khālid68

6. °abābah Wālibiyyah68

7. Qanwā’ the Daughter of Rashīd Hijrī70

The Role of Women during the Time of the Prophets (‘a)71

CHAPTER 275

THE LEADER OF THE UPRISING75

PHYSICAL FEATURES75

1. Age and Features75

2. Bodily Characteristics77

HIS MORAL EXCELLENCES77

1. His Fear of God78

2. His Asceticism [zuhd]78

HIS GARMENTS79

HIS WEAPON80

IMĀM AL-MAHDĪ’S KNOWLEDGE OF OTHERS’ PERSONALITIES80

HIS MIRACLES81

1. The Speaking of Birds82

2. The Gushing Forth of Water and Provisions from the Ground83

3. Traveling throughout the World and the Absence of a Shadow83

4. His Means of Transportation84

5. Slowness of the Movement of Time84

6. The Power of Takbīr85

7. Passing over the Water86

8. Curing the Sick86

9. The Staff of Mūsā (Moses) in His Hand86

10. The Call of the Cloud87

CHAPTER 389

THE SOLDIERS OF IMĀM AL-MAHDĪ (‘ATFS)89

COMMANDERS OF THE ARMY89

1. °aḍrat ‘Īsā (Jesus Christ) (‘a)89

2. Shu‘ayb ibn Ṣaliḥ90

3. Ismā‘īl the Son of Imām aṣ-Ṣādiq (‘a) and ‘Abdullāh ibn Sharīk91

4. ‘Aqīl and °ārith91

5. Jubayr ibn Khābūr91

6. ‘Umar ibn Mufaḍḍal92

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7. The Companions of the Cave [aṣḥāb al-kahf]92

THE NATIONALITY OF THE SOLDIERS92

1. Iranians93

a. Qum95

b. Khurāsān95

c. Ṭāleqān95

2. Arabs95

3. The Followers of Various Religions96

4. Jābalqā and Jābarsā98

THE NUMBER OF SOLDIERS100

1. Special Forces100

2. The Army of Imām al-Mahdī (‘atfs)102

3. Security Guard Corps103

MUSTERING THE SOLDIERS104

THINGS NECESSARY IN RECRUITING AND TRAINING THE SOLDIERS105

PECULIARITIES OF THE SOLDIERS107

1. Worship and Devotion107

2. Love for the Imām and Obedience to Him108

3. Strong and Young Soldiers109

4. Beloved Soldiers110

5. Lovers of Martyrdom111

CHAPTER 4113

THE WARS OF IMĀM AL-MAHDĪ (‘AFS)113

THE REWARD FOR THE STRUGGLERS [MUJĀHIDĪN] AND MARTYRS [SHUHADĀ’]113

WAR ARMAMENTS114

THE IMĀM’S CONQUEST OF THE WORLD FOR THE LIBERATION OF MANKIND115

SUPPRESSION OF REVOLTS122

THE END OF WAR124

CHAPTER 5127

HIDDEN HELP127

DREAD AND FEAR AS WEAPONS OF THE IMĀM127

THE ANGELS AND JINN128

ANGELS OF THE EARTH130

THE ARK OF PROPHET MŪSĀ (MOSES) (‘A)132

CHAPTER 6....133

IMĀM AL-MAHDĪ’S MODE OF CONDUCT WITH ENEMIES133

THE DECISIVENESS OF THE IMĀM (‘ATFS) IN CONFRONTING ENEMIES134

1. War and Killing134

2. Execution and Banishment135

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3. The Amputation of Hands136

DEALING WITH DIFFERENT GROUPS137

1. The Arab Nation137

2. The People of the Book [ahl al-kitāb]137

3. False and Deviant Sects139

4. The Sanctimonious141

5. Nāṣibīs142

6. Hypocrites143

7. The Satan143

CHAPTER 7145

THE REVIVAL OF THE MUḤAMMADAN (Ṣ) SUNNAH145

NEW LAWS148

1. Execution of Adulterers and Those Who Prevent Zakāt148

2. The Law of Inheritance149

3. The Execution of Liars149

4. Termination of the Ruling on Jizyah149

5. Revenge against the Remaining Offspring of Imām al-°usayn’s (‘a) Murderers150

6. The Ruling on Mortgage [rahn] and Deposit [wathīqah]151

7. Business Profit151

8. The Brethren-in-Faith Helping One Another151

9. Ruling on Qaṭāyi‘ (Private Estates)152

10. Ruling on Wealth152

SOCIAL REFORMS AND THE STRUCTURAL RENOVATION OF MOSQUES152

1. The Destruction of the Kūfah Mosque and the Fixing of Its Qiblah152

2. Destruction of Embellished Mosques and Those along the Highways153

3. The Destruction of Minarets153

4. Destruction of the Roofs and Pulpits of Mosques154

5. Restoration of Masjid al-°arām (the Sacred Mosque in Mecca) and Masjid an-Nabī (in Medina) to Their Respective Original Sizes155

JUDGMENT155

THE GOVERNMENT OF JUSTICE156

VIEW OF THE LATE ṬABARSĪ156

PART 3.....159

THE GOVERNMENT OF IMĀM AL-MAHDĪ (‘ATFS)159

CHAPTER 1.....161

THE GOVERNMENT OF TRUTH161

GOVERNMENT OVER HEARTS164

THE CAPITAL OF THE GOVERNMENT165

THE OFFICIALS OF IMĀM AL-MAHDĪ’S (‘ATFS) GOVERNMENT167

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THE PERIOD OF RULE169

CHAPTER 2.....173

THE GROWTH OF KNOWLEDGE AND THE DIFFUSION OF ISLAMIC CULTURE173

PROGRESS IN SCIENCE AND TECHNOLOGY175

THE DIFFUSION OF ISLAMIC CULTURE178

1. Teaching of the Qur’an and Islamic Studies178

2. The Building of Mosques179

THE ENHANCEMENT OF SPIRITUALITY AND MORALITY180

CHAPTER 3185

SECURITY185

PUBLIC SECURITY186

THE SECURITY OF HIGHWAYS188

JUDICIAL SECURITY190

CHAPTER 4....193

THE ECONOMY193

ECONOMIC BOOM AND SOCIAL WELFARE194

1. Distribution of Properties and the Endowment of Possessions194

2. The Uprooting of Poverty from Society195

3. Attending to the Affairs of the Deprived and the Downtrodden197

PROSPERITY AND DEVELOPMENT198

AGRICULTURE200

1. The Abundance of Rain200

2. The Surplus of Agricultural Produce201

3. The Flourishing of Animal Husbandry203

COMMERCE204

CHAPTER 5...205

HEALTH AND MEDICAL SERVICES205

THE SPREAD OF DISEASES AND SUDDEN DEATHS206

HEALTH207

MEDICAL SERVICES208

CONCLUSION210

THE MARTYRDOM OR PASSING AWAY OF IMĀM AL-MAHDĪ (‘ATFS)210

THE MANNER OF THE MARTRDOM OF IMĀM AL-MAHDĪ (‘ATFS)211

ADDENDUM213

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APPENDIX 1.....217

APPENDIX 2....221

BIBLIOGRAPHY225

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The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (‘a) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to healthy minds and wholesome human nature.

To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world.

The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers and their suggestions and constructive criticism in this area.

We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (S).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Hujjat al-Islam wa’l-Muslimin Shaykh Najmuddin Tabasi, the author of the present book,(1) and Mansoor Limba, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly

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At that moment, my attention was drawn to the point that concerning the Imam of the Time (‘atfs), notwithstanding the diverse discussions being raised such as the secret behind longevity, the philosophy of occultation (ghaybah), factors leading to the advent and the like, no sufficient research and worthy investigation had been made on the manner of his uprising, system of government and method of rule. As such, I decided to conduct a research on this subjecta perhaps, I could offer answers to the questions that everybody, more or less, would pose.

One of the questions that occupy the mind of many people is this: How will the Imam (‘atfs) eliminate the various political systems—having different views and capabilities—and establish a unified global system?

How will his administrative system and program operate in which there will be no oppression and tyranny, corruption, and starvation in the world?

This idea prompted me to conduct intensive research and study for four years, and the result of such an endeavor is the book, which is hereby presented to you, dear reader.

In the first part of this book, the state of affairs in the world prior to the advent of the Imam (‘atfs)—which is replete with war and killing, destruction and famine, death and disease, tyranny and oppression, and insecurity and aggression—is examined. It is concluded that the people at that time will be in despair with respect to the various doctrines, schools and governments each of which will claim to be the proponent of human rights, happiness and salvationa they will lose hope as to the improvement of the undesirable conditions in the world, and will expect a reformer to come to give them salvation.

The second part of the book deals with the manner of the global uprising and revolution of Hadrat(1) Mahdi (‘atfs)a a movement that will start by his declaration at the vicinity of the Ka‘bah in Mecca.

His true followers and companions throughout the world will join him. The central command headquarters will be formeda the army organizeda commanders appointeda and extensive operations conducted.

Imam Mahdi (‘atfs) will appear and engage in uprooting tyranny and oppression in society. This society is not confined to the land of Hijaz,(2) the Middle East and Asiaa instead, it is global in scope.

Reformation of such a society full of injustice and corruption is indeed not an easy job, and the claimant reformer—the true claimant—would claim a great miracle and this miracle will be shown by him.

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The third part of the book touches on the government of the Last Imam (‘a). In a bid to rule the world freed from tyranny and corruption as well as to realize the sovereignty of Islam, he will establish a powerful and efficient government through the assistance of his capable companions at his time and the great personalities from among the pious predecessors such as Hadrat ‘Isa (Jesus the Messiah) (‘a), Salman al-Farsi, Malik al-Ashtar, Salih (‘a), etc. Albeit, their roles in overthrowing tyrannical governments cannot be dismissed, their main roles will be in the reconstruction and reformation of the world under the aegis of the universal government of Hadrat Mahdi (‘atfs).

In this preface, what is worth-mentioning, though briefly, is that the present book is made possible by utilizing tens of books—both Sunni and Shi‘ah—and studying hundreds of hadiths in a detailed and well-documented manner.

It is hoped that this book, which is an overview—though an inadequate one—of the Islamic society after the advent of the justice-spreader of Muhammad’s (S)(1) Progeny, would be accepted by the Imam of the Time (‘atfs), be beneficial to all Muslims who are truly awaiting him throughout the world, and make them ready in paving the ground for his advent.

I beseech God, the Exalted, for the eminent religious authority Imam Khomeini (r)(2) who showed us a manifestation of the government of Mahdi (‘atfs) in Iran, to join the company of the prophets and the Imams (‘a)a for the success of those serving the Ahl al-Bayt(3) (‘a) and the country of the Ahl al-Bayt, and succor in safeguarding this prototype of the ideal community of Islam. At this juncture, it is necessary to mention some points:

1. I do not claim to have presented a new subject in this book as the hadiths mentioned therein have been compiled by the ‘ulama’ in the pasta they have also made conclusions on some cases. The peculiarity of this book,

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however, lies in trying to present the subjects in a new and simple fashion understandable to laymen and free from technical terms and religious controversies.

2. The interpretations made on quoted hadiths and in places where there are no references indicated are those of the author. As such, through more meticulousness and further research and collation of the hadiths, other subjects can possibly be presented.

3. I also do not claim that all the hadiths quoted in this book are authentic (sahih) and flawless. It has been tried, instead, to quote those that have been regarded by the scholars of hadith (muhaddithin) and authors as reliable. Similarly, in some cases, no discussion about the chain of transmitters (sanad) of the hadiths has been undertaken as I have not been in a position to posit or negate them. In many cases, meanwhile, through a brief tawatur(1) we will find the issuance of authority of the hadith especially those that are traceable from the Ahl al-Bayt (‘a).

4. The hadiths in this book have been compiled prior to the writing and compilation of the book, Mu‘jam Ahadith al-Imam al-Mahdi (‘atfs) (An Anthology of Traditions on Imam Mahdi).(2) Therefore, those who are interested to conduct further research on this matter are advised to refer to that book which, thanks to God, I was able to compile, write and publish.

5. In so many hadiths the words “as-sa‘ah” (the time) and “al-qiyamah” (the uprising) have been interpreted as the advent (zuhur) of Hadrat Mahdi (‘atfs). Thus, the hadiths that indicate the conditions or signs of the “time” and the “uprising” have been presented in this book as the signs of the “advent”.

6. Some topics of this book require further research notwithstanding the fact that I have tried to explain them. It is hoped that through the help of God, we could publish subsequent editions of this book with further research.

In the end, as the saying goes, “He who does not extend gratitude to the people does not extend gratitude to the Creator,” I have to express my thanks and appreciation to my brothers and friends especially to my two esteemed brothers, Hujjat al-Islam Muhammad Jawad and Hujjat al-Islam Muhammad Ja‘far Tabasi for their guidance, and to Hujjat al-Islam ‘Ali

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Rafi‘i and Hujjat al-Islam Sayyid Muhammad Husayni Shahrudi for rewriting and arranging the topics of this book.

Najmuddin Tabasi

Qum, 1373 AHS

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Bloody wars will break out between various nations and peoples of the world and massacred bodies will be strewn everyhere. Unjust killing will reach such a proportion that there will be no home or family that will not have lost one or many loved ones. On account of wars, two out of every three men and youth will be killed.

Personal and financial security will be greatly diminished, rendering the roads and highways unsafe. Fear, dread and anxiety will become widespread while early and untimely deaths will increase. Innocent children will be killed due to the worst kinds of tortures inflicted by tyrant rulers. Pregnant women will be violated in the streets and public places.

Contagious and deadly diseases—perhaps resulting from the stench of rotting corpses or the use of biological and chemical weapons—will spread. Scarcity of food items, overcharging and famine will make daily life difficult. There will be no germination, growth and blossoming of plants. There will be no rain, or it will come at inopportune times, and therefore, cause destruction. Life will become so difficult that some people will sell their wives and daughters in exchange for a little food.

Under such exacting circumstances, hopelessness will prevail among men and many will consider death to be the best divine gift. At that time, one who passes by a dead body or a grave will whisper to himself: “How I wish I were like him so that I could be free from this life of abjectness!”

At that time, no power, organization or system will be able to prevent all those undesirable occurences, and punish the tyrants and the powerful for their nefarious acts. No cry for the deliverance of the people will be heard. All the self-assumed champions of human salvation will prove to be traitors and liars, and thus be marginalized, and the people will hope only for a divine savior and a miracle from heaven.

At that time when hopelessness has enveloped the entire human race, by divine grace and mercy, Mahdi the Promised One, will reappear after long years of occultation and waiting, for the salvation of mankinda glad tidings from heaven will be heard throughout the world: “O people of the world! The era of the rule of tyrants has ended and the government of divine justice has begun. The Mahdi has come!” This heavenly voice will breathe the spirit of hope into the hearts of mankind and give relief to those who were deprived and oppressed.

Yes, by grasping these points, one can realize the exigency of the emergence of the divine savior and comprehend the importance and value of the justice-spreading government of al-Mahdi (‘atfs).

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At this point, we will examine in five chapters the chaotic conditions of the world prior to the advent of the Imam (‘a) from the viewpoint of hadiths.

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filled with tyranny and injustice such that there will be fear and war in every house.”(1)

Hadrat ‘Ali (‘a) said: “The world will be filled with tyranny and injustice such that there will be fear and grief in every house.”(2)

Imam al-Baqir(3) (‘a) said: “Hadrat Qa’im(4) (‘a) will not rise up except at a time full of fear and dread.”(5)

This fear and dread will mostly stem from the rule of despotic and obstinate rulers in the world before the advent of al-Mahdi (‘a).

In this regard, Imam al-Baqir said: “The Mahdi (‘a) will rise up at a time when the helm of affairs would be in the hands of tyrants.”(6)

Ibn ‘Umar said: “(At the end of time) a noble man having wealth and children will wish for death because of the suffering and adversity he will experience from the rulers.”(7)

It is worthy of note that the followers of the Prophet (S) will suffer not only from the aggression and encroachment of alien powers but also from their own despotic and self-centered governments in such a way that the earth, notwithstanding its expanse, will become too small for them. Instead of experiencing a sense of freedom, they will feel that they are in bondage. Even now in the Muslim world many leaders in Muslim countries are not on good terms with Islam and the Muslims are alien to them.

In this context, it is thus narrated in the hadiths:

The Noble Messenger of Islam (S) said: “At the end of time, a great calamity—greater than which has not been heard of—will be experienced by my ummah(8) in such a manner that the vastness of the earth will become narrow for them, and the earth will be filled with injustice and despotism to

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such an extent that the believer will not find a sanctuary in which he could seek refuge.”(1)

Some hadiths have emphasized the Muslims’ entanglements with self-centered leaders and give glad tidings of the advent of a universal savior after the rule of oppressive rulers. This set of hadiths has made mention of three types of government that will emerge after the Noble Messenger of Islam (S). These three types of government are the following: the caliphate, the emirates and kingdoms, and finally the tyrants.

The Noble Prophet (S) said: “After me the caliphate will rulea after the caliphs the emirs will come, followed by kings, and after them tyrants and oppressors will rule, then the Mahdi (‘atfs) will reappear.”(2)

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Imam as-Sadiq (‘a) said: “A time will soon come to pass when the people will not recognize God and will not know the meaning of monotheism at such a time the Dajjal (the Anti-Christ) will appear.”(1)

hadiths.(1) Yes, it must be said that they are the worst fuqaha from whom seditions have started and to whom they will also return.

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Since in some hadiths the word “as-sa‘ah” (the time) has been interpreted as the advent of Imam Mahdi (‘atfs),(1) I interpreted the hadiths on the “signs of the time” (asharat as-sa‘ah) as the “signs of the advent”.

people is he who will say: ‘I wish you would have hidden her behind this wall and did not do such a thing in public’.”(1)

Elsewhere, he (S) said: “Those men, being like animals, will fight one another in the middle of the road, and then one of them will publicly molest the other one’s mother, sister and daughter in the middle of the road. Thereafter, he will let others molest them, and they, one after the other, will do this lewd act. But no one will condemn this lewd act or change it. The best among them would be he who will say: ‘It would have been better if you would have been far from the highway and away from the public eye’.”(2)

having three children would wish for two, one with two children would wish for one child, and the one with a single child would thus say: “I wish I had no child!”(1)

He (S) said in another hadith: “A time will come when a man would begrudge having a smaller number of children just as you are now begrudging more children and propertiesa so much so that one of you will pass by the grave of his brother and wish to be in his place (that he was also dead)—just as animals will wish for a place in the meadow—and he will say: “How I wish I were in his stead!” And this statement is not on account of eagerness to meet the Lord and because of the good deeds he has done beforea instead, it is due to the calamities and adversities that will befall him.”(2)

He (S) also said elsewhere: “The Day of Resurrection shall not come to pass unless offspring would decrease in number.”(3) In this hadith the phrase, “al-walad ghayzan” means abortion and contraception, but the word “ghayzan” in another hadith means worry, agony, suffering, and resentment.

In other words, by practicing abortion and contraception at that time, the people will prevent increase in the number of children. It can also mean that having a child would make one sad, anxious and furious. Perhaps, it would be due to extreme economic problems, the spread of diseases among children, the lack of facilities, and the propaganda and encouragement to have fewer children, or other factors.

He (S) also said: “The Day of Resurrection shall not come to pass until such a time when thirty women will be in pursuit of one man, and each of them would request him to marry her.”(1)

He (S) also said in another hadith: “Allah will separate His Friends and chosen ones from the rest so as to make this earth devoid of the hypocrites and misguided as well as their children. A time shall come when fifty women will face a single man. One will say: “O servant of God! Take me.” The other one will say: “Give me refuge.”(2)

Anas narrated: The Prophet (S) said: “The Day of Resurrection shall not come to pass until such a time when (on account of the death of men and the plentitude of women) a woman would find a pair of shoes along the way and (out of remorse and disappointment) she would say: “This pair of shoes belonged to a man!” At that time, there will be one guardian for every fifty women.”(3)

Anas said: Wouldn’t you like me to narrate a hadith I heard from the Prophet (S)? The Prophet (S) said: “Men will die while women will remain.”(4)

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The Messenger of Allah (S) said: “The advent of al-Mahdi (‘atfs) will be at the time when the world would be in chaos and full of turmoil and disorder with one group rising up against anothera neither would the elder be merciful toward the young nor would the powerful have pity on the weak. In such a time God will grant him permission to rise up (qiyam).”(1)

Yet, the crimes that will be committed in the world prior to the advent of Imam Mahdi (‘atfs) are among the most horrifying crimes that can ever be imagined. The execution of very young boys on the gallowsa the burning of children and dipping them into molten liquidsa cutting human beings into pieces by iron saws, axes, and mills are among the painful actions that governments which regard themselves as champions of human rights will perpetrate. It is the occurrence of such barbarities that will manifest the importance of the government of Hadrat Mahdi (‘atfs)—based on the description of the hadiths—as the sanctuary of the deprived.

Imam ‘Ali (‘a) described the painful events of that period in this manner: “Verily, the Sufyani will commission a group to gather the children in a certain place. Then, he will heat the oil to be used in burning them. The children will say: ‘If our fathers were opposing you, what is our sin in that we have to be burnt?’ He will select two children with the names of Hasan and Husayn and will hang them on the gallows. Thereafter, he will proceed toward Kufah and behave the same way toward the children there, hanging two children with these same names at the door of Kufah Mosque.

From there he will go out and commit crimes again. While having a spear in his hand, he will pick up a pregnant woman and turn her over to one of his supporters and order him to molest her in the middle of the road. After the molestation, he will rend asunder her stomach and take out the fetus, and nobody would be able to change such a horrible condition.”(1)

Imam as-Sadiq (‘a) said: “…God has completed His mercy by means of the son of the Prophet’s daughter (‘a)a the same person who has the perfection of Musa (Moses), the reverence of ‘Isa (Jesus) and the patience and fortitude of Ayyub (Job). My fellows! During the period (prior to) his advent there shall be despised and abject people and their heads, just like the heads of the Turks and the people of Daylam, will be given as gifts (to despotic rulers).

They would be killed and burnt as well as terrorized, scared and intimidated. The earth would be colored with their blood while the cry and lamentation of their women would be multiplied. They are my true friends. Through them he will quell every sedition. He will eliminate commotions (and insecurities), and he will remove the chains and bonds of bondage from them. May the benediction of God be upon them as they are the guided ones!”(2)

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Ibn ‘Abbas said: “Sufyani and Fulani will go out and fight each other in such a manner that he (Sufyani) will rend asunder the stomachs of women and put children in large pots and burn them.”(1)

Artat said: “Sufyani will kill whoever would oppose him. By means of saws, he will cut his opponents into two and get rid of them in burning pots. These tyrannies will last six months.”(2)

when he sees the brutality of the people and their violation of the rights of each other—will wish for death every day and every night.”(1)

Hudhayfah, the Companion of the Prophet, narrated from the Prophet (S):

“Verily, a time shall come upon you when man will wish for his death although he would not be under the pressure of poverty and indigence.”(2)

Ibn ‘Umar said: “Verily, a time will come upon the people when the believer, on account of the magnitude of afflictions and calamities on earth, would wish for his family and himself to ride on a boat and spend their lives on the sea.”(3)

hopelessness and disappointment in the people concerning his advent and the improvement in deeds.”(1)

In this regard, Imam ‘Ali (‘a) said: “Verily, someone from my household will come as my successor, and his successorship will be after a period full of hardship and affliction—a period in which calamity and suffering will become intense and hopes shattered.”(2)

while other hadiths make mention of the killing of human beings through wars and diseases such as epidemics.

The Messenger of Allah (S) said: “After me you will experience four seditions. In the first sedition, blood will be regarded lawful to be shed while killing will increase in number. In the second sedition, blood and property will be regarded as lawful (to be shed, or plundered) while killing and pillage will increase in number.

In the third sedition, the blood, property and honor of the people will be regarded as lawful (to be shed, plundered, or trampled on) and apart from killing and pillage, the honor and chastity of human beings will not be safe. In the fourth sedition—which will be so intense, that it will affect everyone(1) and like the state of a turbulent and agitated ship in the middle of the sea—no one will find refuge from it. The sedition will spread from Sham,(2) encompass Iraq, and envelop the entire Peninsula (Hijaz). The afflictions of the people will be so intense that no one would be able to complain, and wherever the state of chaos subsides, it will be blazing in another.”(3)

In another hadith, he (S) said: “After me there will be seditions from which there will be no way of relief and in which there will be wars, displacement and homelessness. After this, there will be seditions more intense than the previous ones. Sedition will not yet subside when another one will emerge so much so that no house of the Arabs shall remain that will not catch this fire (of sedition), and no Muslim will be spared from this sedition. At that time a man from my family will appear.”(4)

He (S) also said: “After me sedition will soon emerge to the extent that if there will be calm in one direction, it (sedition) will spread in two other directions until such time that a harbinger from heaven will shout: ‘This is Hadrat Mahdi, your chief and commander!’”(5)

These hadiths have made mention of a sedition that will emerge prior to the advent of Hadrat Mahdi (‘atfs). Other hadiths, however, talk about destructive wars, which we will cite below.

‘Ammar ibn Yasir said: “The message and invitation of the Ahl al-Bayt (household) of your Prophet at the end of time is this: Avoid any kind of dispute until such time that you would see leaders from the Ahl al-Bayta it

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will be the time when the Turks would oppose the Byzantines and wars would increase in number on the earth.”(1)

A number of hadiths talk about killings and murders that will take place prior to the advent of al-Mahdi (‘atfs). Some of these hadiths mention only the killings while some others also specify the extent of the killings.

In this regard, Imam ar-Rida(2) (‘a) said: “Before the advent of the Imam of the Time (‘atfs) successive and relentless killings will take place.”(3)

Abu Hurayrah said: “There will be killing in Medina which will break up the Ahjar az-Zayt(4) district and compared to it the tragedy of Hurrah(5) would be just like a whip. It will be at that time—after the killing—that two farsangs(6) away from Medina, allegiance would be paid to Hadrat Mahdi (‘atfs).”(7)

Abu Qabil said: “A person from Bani Hashim(8) will take the helm of government and will only kill the Bani ‘Umayyah(9) in such a manner that

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only a few of them will be left. Then, a person from the Bani ‘Umayyah will emerge and kill two persons in lieu of one person (killed from his side) so much so that none will be left except women.”(1)

The Messenger of Allah (S) thus said: “I swear to God in Whose hand is my life! The world will not end unless the time would come when neither the killer would know for what reason he is killing, nor would the reason behind the killing of the killed be clear, and chaos will spread everywhere. At that time, both the killer and killed will go to hell.”(2)

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), the world will face two types of death: the “red death” and the “white death”. The red death is through the sword (weapon) while the white death is through plague.”(3)

Imam al-Baqir (‘a) said: “There are two stages of occultation (ghaybah) for the Qa’im of Muhammad’s Progeny, the second of which is longer than the first. At that time, death and killing will engulf the people.”(4) Jabir said: I asked Imam al-Baqir (‘a): “At what time will this affair (uprising of the Mahdi (‘atfs)) happen?” In reply, the Imam (‘a) said: “O Jabir! How could this affair happen when the number of the slain between Hirah(5) and Kufah has not yet increased?”(6)

Imam as-Sadiq (‘a) said: “Before the advent of the Qa’im (‘atfs), two types of death will surface: the “red death” and the “white death”. The number of people to be killed will be such that in every group of seven, five will die.”(7)

The Commander of the Faithful (‘a) said: “Hadrat Mahdi (‘atfs) will not appear unless one-third of the people are killeda another one-third diea and the remaining one-third survive.”(8)

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They asked the Commander of the Faithful (‘a): “Is there any sign and symbol for the advent of Hadrat Mahdi (‘atfs)?” He (‘a) said: “Yes, horrible killing, sudden death and epidemics.”(1)

And as reported in Irshad al-Qulub: “sudden and mass killings (qatl adh-dhari‘).”(2)

And as reported in Madinah al-Mu‘ajiz: “vile and despicable killings (qatl ar-radi‘).”(3)

And as reported in Hilyah al-Abrar: “deplorable killings (qatl al-fadi‘).”(4)

The meaning of the hadith is this:

“Yes, there are signs for the advent of Hadrat Mahdi (‘atfs) such as mass, deplorable and despicable killingsa sudden and successive deathsa and epidemics.”

Muhammad ibn Muslim said: Imam as-Sadiq (‘a) said: “The Imam of the Time will not appear unless two-thirds of the people in the world would die.” It was asked: “If two-thirds of the people would be killed, how many will remain?” He answered: “Are you not satisfied (and would you not like) to be among the remaining one-third?”(5)

Imam as-Sadiq (‘a) has said: “The affair (advent of Imam al-Mahdi (‘atfs)) shall not be realized until nine-tenth (9/10) of the people are eliminated.”(6)

Imam ‘Ali (‘a) said: “…At that time none of the people will remain except one-third (1/3) of them.”(7)

The Noble Prophet of Islam (S) said: “Out of ten thousand people nine thousand and nine hundred will be killed and none will remain alive except very few.”(8)

Ibn Sirin said: “Hadrat Mahdi (‘atfs) will not appear unless out of nine persons, seven would be killed.”(9)

From the foregoing set of hadiths, the following points can be deduced:

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1. Before the advent of al-Mahdi (‘atfs), killings will take place and large numbers of the people will be killed, and those who will be left would be less than those who would be killed.

2. A number of those who will be killed will be killed in wars and another number will be killed by contagious diseases. Most probably, these contagious diseases will be engendered by those killed in war. Similarly, it is probable that this group of people would die through chemical and biological weapons that generate diseases.

3. The small number that will be left would be the Shi‘ah and followers of the Imam of the Time (‘atfs) because they are the ones who will pay allegiance to the Mahdi (‘atfs). This fact can also be inferred from the statement of Imam as-Sadiq (‘a) when he said: “Are you not satisfied (and would you not like) to be among the remaining one-third?”

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In this regard, Imam as-Sadiq (‘a) said: “Before the advent of Hadrat Qa’im (‘atfs) there will be a year with such heavy downpours that fruits will be destroyed and dates will spoil on the trees. Thus, during that period, you will not experience doubt and skepticism.”(1)

The Commander of the Faithful (‘a) said: “…Rain will become scarce such that the ground will not let grain grow while the sky will not shower rain. At that time, the Mahdi (‘atfs) will appear.”(2)

‘Ata’ ibn Yasar said: “Among the signs of the Day of Resurrection is that rain will shower but grain will not grow.”(3)

Imam as-Sadiq (‘a) said: “…At the time when Hadrat Qa’im and his companions rise up, water on earth will be unobtainable, and the believers will groan and passionately pray to God to send down water so that they can drink.”(4)

answered: “The recession of markets and trade, and the lack of growth of plants and crops notwithstanding the rain.”(1)

The Commander of the Faithful (‘a) said to ‘Abdullah ibn ‘Abbas: “Trade and transactions will increase, but only small profits will be earned by the people and after that extreme famine will break out.”(2)

Muhammad ibn Muslim said: I heard Imam as-Sadiq (‘a) saying: “Before the advent of Hadrat Qa’im (‘atfs), God will send signs for the believers.” I said:

“May God make me your ransom! What are those signs?” He (‘a) said: “The same things that God mentioned:

﴿وَلَنَبْلُوَنَّکُمْ بِشَیْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِینَ ﴾

“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruitsa and give good news to the patient.”(3)

Then, he (‘a) said: “God will test the believers on account of the fear caused by the kings of the dynasties of so-and-so at the end of their rulea what is meant by starvation is price inflationa what is meant by the insufficiency of properties is trade recession and the inadequacy of incomea what is meant by the loss of lives is widespread, sudden deathsa and what is meant by the lack of fruits is the deficiency of agricultural earnings and products. Then, glad tidings be to the steadfast for hastening the advent of al-Qa’im (‘a) at that moment.”(4)

As reported in A‘lam al-Wara, “qillah al-mu‘amilat” means market recession and lack of transactions.(5)

Imam as-Sadiq (‘a) said: “...At that time when the Sufyani emerges, food items will be scarcea people will experience faminea and rainfall will be scarce.”(6)

Ibn Mas‘ud said: “At the time when there would be no more trade and roads are destroyed, al-Mahdi (‘atfs) will appear.”(7)

Perhaps, the bad conditions of the markets at that time would be the result of destruction of the centers of production and industry, the decrease of manpower, the diminution of purchasing power, famines, insecurity on the highways, etc.

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It has been stated in Musnad Ahmad ibn Hanbal: “Before the advent of al-Mahdi (‘atfs) people will experience intense starvation for three years.”(1)

Abu Hurayrah said: “Woe to the Arabs for the evil approaching them! Intense starvation will break out and mothers will cry because of their children’s hunger.”(2)

Zayd az-Zurrad said: I told Imam as-Sadiq (‘a): “I am afraid that we would not be among the faithful.” He (‘a) asked: “Why do you think so?” I answered: “It is because there is none among us who prefers his brother over the dirham and dinar. On the contrary, I observe that we prefer the dirham and dinar over our brothers in faith which the wilayah (guardianship) of the Commander of the Faithful (‘a) have brought us together. Imam as-Sadiq (‘a) said: “It is not as you saya you are the people of faith though your faith will not be perfected until the time when the Qa’im of Muhammad’s Progeny (‘atfs) rises up. At that time, God will perfect your wisdom and you will become perfect believers.

I swear to God in Whose hand is my life! There are people throughout the world in whose sight the entire world would not be equal to the wing of a gnat.”(1)

These two hadiths and others similar to them explicitly point out the role of the ‘ulama’ during the period of the occultation in thwarting the plots of the mischief-mongers as well as in reviving the spirit of religion.

Of course, proving this point during our time does not necessitate much proof and evidence, for the role of Hadrat Imam Khomeini (r) in exterminating the nefarious designs of the enemies, which had threatened the foundations of religion in the contemporary world, is proverbial to all.

Undoubtedly, the dignity that Islam has acquired in this age is through the blessings of the Islamic Revolution of Iran and its Founder, Hadrat Imam Khomeini (r).

daughter from my progeny with the name of Fatimah will soon be buried there. Anyone who would sincerely pay homage (ziyarah) to her, paradise would be incumbent upon him.”

The narrator said: “Imam as-Sadiq (‘a) made this statement at the time when Imam Musa al-Kazim(1) (‘a) was not yet born.”(2)

Safwan narrated: One day I was with Abu’l-Hasan—Imam al-Kazim (‘a)—and he (‘a) talked about the people of Qum and their love and enthusiasm for Hadrat Mahdi (‘atfs). The Seventh Imam (‘a) said:

“May God have mercy on them and be pleased with them.” Then he (‘a) continued: “Heaven has eight doors one of which is for the people of Qum. From among the cities and countries, they are among our excellent and chosen Shi‘ah. God has blended our wilayah (guardianship) and friendship with their disposition and essence.”(3)

It can be inferred from these hadiths that the Infallible Imams (‘a) have regarded the city of Qum as a base of the lovers of the Ahl al-Bayt (‘a) and Hadrat al-Mahdi (‘atfs). Perhaps, the door of heaven apportioned for the city of Qum is the door for the strugglers (bab al-mujahidin) or the door of the excellent ones (bab al-akhyar) especially when in the hadiths the inhabitants of Qum have also been described as excellent Shi‘ah.

afflict him with pain, calamity or enmity. God will let tyrants forget the name of Qum and its people just as they have forgotten God.”(1)

good deeds. They are the people of bowing (ruku‘), prostration (sujud), standing (qiyam), and sitting (qu‘ud) in prayer just as they are jurists, scholars and people of comprehension (ahl-e dark). They are the people of insight, revelation and perspicacity in the worship of the excellent servants of God.”(1)

Similarly, in reply to a person who said, “I want to ask something from you, which has not been asked by anyone before me and will never be asked by anyone after me,” the same Imam (‘a) said: “Perhaps, you want to ask about hashr and nashr.”

He said: “By the One Who appointed Muhammad as the giver of glad tidings and as the warner, yes.”

He (‘a) said: “The hashr of all people is toward the Bayt al-Muqaddas (in Jerusalem) except that of a mausoleum in a mountainous land to be called “Qum” and divine teachings will be part of their features.”

While half-standing, the man asked: “O son of the Messenger of Allah! Does it pertain to the people of Qum?”

The Imam (‘a) replied: “Yes, it pertains to them and anyone who shares their conviction and words.”(2)

Then, the Imam raised his head toward the sky and prayed, thus: “O God! Protect them from any sedition (fitnah) and save them from any type of perdition.”(1)

One day Ash‘ath said to ‘Ali (‘a) in protest: “O Commander of the Faithful! Why have these A‘ajam who have come around you overtaken us?” He (‘a) got angry and said in reply: “Who will excuse me in facing you useless corpulent people each of whom is like a donkey wallowing in his bed, and on account of fame and pride, is turning away from the community? Are you commanding me to cast them away? I will never cast them away to become one of the ignorant.(1) By God Who split the seed and created the creatures! They will stand up to fight against you in order to return you to the fold of religion just as you drew the sword in bringing Islam to them.”(2)

Imam al-Baqir (‘a) said: “It is as if I can see a community (qawm) that will stage an uprising in the east and demand rights but rights will not be given to them. They will seek again but again it will not be granted to them. In such a state of affairs, swords will be unsheathed and put on the shoulder.

At that time, the enemy will accept their demands, but they will not accept it. They will stage an uprising and will not give the right to anyone except to its owner of the affair (rightful owner).

Their killed ones are martyrs. If I knew them, I would have prepared myself for the owner of this affair.”(1)

Imam al-Baqir (‘a) said: “The companions of Hadrat Qa’im (‘atfs) are three-hundred and thirteen, and they are from the progeny of ‘ajam (non-Arabs).”(2)

Although ‘ajam is said to be the non-Arabs, the Iranians are certainly included and keeping the other hadiths in view, there will be the presence of a large number of Iranians among the special forces of Hadrat al-Mahdi (‘atfs).

The Messenger of Allah (S) said: “Soon after you, there will be a community (qawm) at whose feet the world will be gathered—they will traverse the world—and the doors of the world will be opened for them, the men and women of Persia will serve them. The earth will be rolled under their steps in such a manner that anyone of them could cover the distance from east to west within an hour. They will sell neither themselves to the world nor its inhabitants. The world is also not their delight and portion.”(3)

The Commander of the Faithful (‘a) said: “Blessed is Taleqan! It is because God has treasures there which are neither gold nor silver. Instead, they are men of faith who have really recognized God and they will be the companions of the Mahdi (Guided One) of Muhammad’s Progeny (‘atfs) at the end of time.”(4)

The Messenger of Allah (S) also said regarding Khurasan: “There are treasures in Khurasan but they are not gold and silver. Instead, they are men whom God and His Messenger love.”(5)

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It must be stated that the hadiths that regard Saturday as the day of uprising are worthy of consideration in terms of the chains of transmission. But from the same perspective the hadiths that mention Friday also do not present a problem.

Now, let us draw our attention to the pertinent hadiths:

• Imam as-Sadiq (‘a) said: “The Qa’im of ours, the Ahl al-Bayt, will appear on Friday.”(1)

• Imam al-Baqir (‘a) said: “It is as if I can see Hadrat Qa’im on Saturday on the day of ‘Ashura’ standing between Rukn and Maqam (Mecca) with Jibril (Archangel Gabriel) standing in front of him and calling on the people to pay allegiance to him.”(2)

• Imam al-Baqir (‘a) also said: “Hadrat Qa’im (‘a) will stage the uprising on Saturday on the day of ‘Ashura’, the day when Imam Husayn (‘a) was martyred.”(3) He (‘a) also said: “Do you know what day—’Ashura’—is this? It is the day when God accepted the repentance of Adam (Adam) and Hawwa (Eve)a the day when God split the sea for the Children of Israel, drowned Pharaoh and his legion and made Musa (Moses) triumphant over Pharaoha the day when Ibrahim (Abraham) was borna the day when God accepted the repentance of the people of Yunus (Jonah)a the day when Hadrat ‘Isa was borna and the day when Hadrat Qa’im will stage the uprising.”(4)

• Another hadith with the same content has also been reported from Imam al-Baqir (‘a),(5) but in this hadith the reliability of Ibn Bata’ini who is included in the chain of transmitters is debatable.

• Imam as-Sadiq (‘a) said: “On the night of twenty-third (Dhu’l-Hijjah), there will be a call in the name of Hadrat al-Mahdi (‘atfs) and on the day of ‘Ashura’, the day of the martyrdom of Husayn ibn ‘Ali (‘a), he will stage the uprising.”(6)

• He (‘a) also said: “Nu Ruz (Iranian New Year) is the day when the Qa’im from among us, the Ahl al-Bayt, will appear.”(7)

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Now, it would suffice to mention some pertinent instances:

It has been recorded in a hadith: “It is thus written on the flag of Hadrat al-Mahdi (‘atfs): ‘Listen and obey him’.”(1)

Elsewhere, we read: “The slogan of al-Mahdi’s (‘atfs) flag is al-bay‘atu lillah (the allegiance for the sake of Allah).”(2)

• Imam as-Sadiq also said in this regard: “It is as if I can see the Qa’im (‘atfs) sitting on the pulpit of Kufah and wearing the armor of the Messenger of Allah (S).” Then, he (‘a) mentioned some of his characteristics and continuing, he said: “No believer will be left in the grave without having such a delight and rejoicing that the dead will visit one another and congratulate each other on his advent.”

In some hadith the phrase “tilka’l-farajah”—“progress in the affair”—has been used. By the blessing of his advent, the dead will be revived, and based on this report, the grandeur of the movement and leadership of the uprising will be such that it will also impact upon souls.(1)

Proof) of Allah! Assist the Iberian Peninsula as it and its people have been in perdition.”(1)

Mufaddal ibn ‘Umar said: Imam as-Sadiq (‘a) said: “Thirteen women will accompany Hadrat Qa’im.” I asked: “What will they be doing and what role will they play?” He (‘a) replied: “They will treat the wounded and attend to the sick just like what the (female) companions of the Messenger of Allah (S) were doing.” I asked: “Will you mention the names of the thirteen women?” He (‘a) said: “They are Qanwa the daughter of Rashid, Umm Ayman, Hababah Walabiyyah, Sumayyah the mother of ‘Ammar ibn Yasir, Zubaydah, Umm Khalid Ahmasiyyah, Umm Sa‘id Hanafiyyah, Siyanah Mashatah, and Umm Khalid Jahaniyyah.”(1)

In the book, Muntakhab al-Basa’ir, two women with the name of Watirah and Ahbashiyyah have been mentioned and they have been considered as among the companions and supporters of Hadrat al-Mahdi (‘atfs).(2) Some hadiths have only mentioned the existence of women among those who will accompany him (‘a) and have not mentioned their number.

the family of martyrs and they themselves had carried their half-dead bodies and talked with them.

Yes, they have blazing hearts, who by demonstrating those acts of bravery, have proved that they could take part in shouldering the heavy burden of the global Islamic government.

Now, we will embark on introducing a number of them:

and burned them alive. Their ashes were poured into this very ground and until the Day of Resurrection this ground will have this pleasant scent…”(1)

She is among the women who will be revived and returned to the world and render service under the command of Hadrat al-Mahdi (‘atfs).

mountains, she brought water to Masjid al-Haram from a place 10 miles away. Zubaydah had a hundred bondswomen all of whom were memorizers (huffaz) of the Qur’an. Each of them was obliged to read one-tenth of the Qur’an so much so that from her place of residence the loud voice of Qur’an recital, like the buzz of bees, could be heard.(1)

was through the miracle of the eighth Imam (‘a). It was she on whose stone the first eight Infallible Imams inscribed their seal one after the other.(1)

Hababah Walibiyyah said: “…I said to the Commander of the Faithful (‘a): ‘May God shower His mercy on you! What is the proof of your Imamate (imamah)?’ He (‘a) said in reply: ‘Bring that small stone to me.’ I brought it to him (‘a). ‘Ali (‘a) sealed it with his ring such that the seal was inscribed on the small stone, and then he said to me: ‘O Hababah! Anyone who claims the Imamate and has succeeded in inscribing his seal on this stone the way I did is an Imam, obedience to whom is obligatory. The Imam is he who knows whatever he wishes.’

I continued my usual occupation till the Commander of the Faithful (‘a) departed from this world. Then, I went to see Imam al-Hasan (‘a) who succeeded ‘Ali (‘a) when the people were asking him questions. When he (‘a) saw me, he said: ‘O Habbabah Walibiyyah!’ I said: ‘Yes, O my leader!’ He (‘a) said: ‘Take out that thing with you.’ I brought it out and gave the small stone to him (‘a). He, like ‘Ali (‘a), inscribed a seal with his ring on the spot where the previous inscribed seal was.

After some time, I went to Imam al-Husayn (‘a) who was then in the Mosque of the Messenger of Allah (S). He (‘a) asked to me to come to him. He welcomed me and said: ‘The proof for the thing you want exists. Do you want to see the sign of Imamate?’ I replied: ‘Yes, O my chief!’ He (‘a) said: ‘Take out that thing with you.’ I gave the small stone to him. He (‘a) stroke his ring against it and his seal was inscribed therein.

After Imam al-Husayn (‘a), I went to Imam as-Sajjad (‘a) and I had become so old by then that I was trembling all overa I was one hundred and thirteen years old. He (‘a) was then in the state of bowing (ruku‘) and prostration (sujud), and did not pay attention to me. I lost hope in obtaining the proof of his Imamate. He (‘a) pointed to me with his forefinger and through this I became young again. I said: ‘O my chief! To what extent has passed from the world and to what extent remains?’

He replied: ‘As to what has passed, yes, but as to what has remained, noa that is, we have knowledge of the past but the future is part of the unseen (ghaybah) which is known to no one except God, and it is not expedient for us to say anything about it.’ Then he (‘a) said to me: ‘Take out that thing you have.’ I gave the stone to him (‘a) and he put his seal on it.

As time passed by, I went to Imam al-Baqir (‘a) and he also put a seal on that stone. After him I went to Imam as-Sadiq (‘a) and he also inscribed a seal. After the passage of many years, I went to Imam al-Kazim (‘a) and he also inscribed his seal on it. After him I went to

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visit Imam ar-Rida (‘a) and he also inscribed his seal on it.” Thereafter, Hababah remained alive for nine months.(1)

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Thereafter, by His infinite power, He will let him appear in the form of a young man less than forty years old.”(1)

Imam as-Sadiq (‘a) said: “During the advent of Hadrat al-Qa’im (‘atfs), the people will deny him and no one will cling to him except those with whom God has made a covenant in the ‘alam adh-dharr.(2) He (‘atfs) will appear with a perfect, proportioned (muwaffaq) and normal young face.”(3)

The Commander of the Faithful (‘a) said: “At the time of the uprising of al-Mahdi (‘atfs), his age will be between thirty and forty.”(4)

Marwi said: I asked Imam ar-Rida (‘a): “What is the sign and symbol of your Qa’im at the time of his uprising and appearance?” The Imam (‘a) answered: “The sign is that he (‘atfs) would be old but he will appear young such that anyone who would look at him will think that he (‘atfs) is forty years old or even younger. Another sign is that the passage of time will not render him old till such time that his life would end.”(5)

Imam as-Sadiq (‘a) said: “Certainly, like Ibrahim Khalilullah (Abraham the Friend of Allah), Wali Allah (Friend of Allah) (Imam al-Mahdi) will be one hundred and twenty years old, and he will appear with a youthful perfect thirty-year-old face and visage.”(6)

The late Majlisi said: “Perhaps it (one hundred and twenty years) means the term of his (‘atfs) governance and rule, or that it is his age but God has extended it.”

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What is meant by the word “proportioned” (muwaffaq) is the normalcy of the bodily limbs and it is an allusion to his being in middle age or the last phase of youth.(1)

There are also other statements concerning the age of Hadrat al-Mahdi (‘atfs) at the time of the advent (zuhur). Artat said: “Hadrat al-Mahdi (‘atfs) will be sixty years old (at the time of the advent).”(2) Ibn Hammad said: “Hadrat al-Mahdi (‘atfs) will be eighteen years old.”(3)

and are the models and exemplars of mankind in every aspect, they have the most excellent morality.

Hadrat ar-Rida (‘a) said: “Al-Mahdi (‘atfs) will be the most knowledgeable, humble and virtuous man (of his time). Of all men (during his time) he will be the most forgiving, brave and pious.”(1)

which was not condemnable and detestable at that time.”

The best clothing in every period is the clothing of the people of that period. At the time when our Qa’im would stage the uprising, he will wear something similar to the clothing of ‘Ali (‘a) and he will adopt the policy and course of action of ‘Ali (‘a).”(1)

things acquired as a legacy by any prophet are all bequeathed to Muhammad (S).”(1)

(heads) and feet (and apprehend them), and he himself along with his supporters will slay them with the sword.”(1)

He similarly said: “When the Qa’im of Muhammad’s Progeny (‘a) rises up, he would be able to distinguish his friends from his enemies through his power of recognition (of inner personalities of others).”

Mu‘awiyah Dehni said that concerning the verse of the Qur’an which states that: “The guilty will be recognized by their marka so they will be seized by the forelocks and the feet,”(2) Imam as-Sadiq (‘a) said: “O Mu‘awiyah! What do others say about it?” I replied: “They imagine that on the Day of Resurrection God will recognize the sinners from their faces and they (the angels) will take them from their hair in the front of the head and their feet, and they will throw them in the fire.”

The Imam (‘a) said: “What need does God have for the faces of the sinners in order to recognize them as He created them?” I asked: “What is the meaning of that verse then?” He (‘a) answered: “When Hadrat al-Qa’im (‘a) rises up, God will grant him the power to know inner personalities and he will order the capture of the infidels from their heads and feet and that they be struck severely with the sword.”(3)

These works of wonder will prove to the people that they are dealing with a person who is in control of, and has discretion over, the heaven and the earth by the decree of God. These miracles are glad tidings for the people who, for years, and in fact, for centuries had been under the pressure and wrath of the heaven and eartha people who have been subjected to the aggression of warplanes and bombs over their heads. They would have made many sacrifices, but they were not able to find any power to hinder all these aggressions. But now they would be facing a man who would seem to have control of the heaven and the earth and all the things in between.

People who, till yesterday were suffering from such famine that they had to endure all kinds of afflictions and adversities just to procure their daily bread and had been subjected to severe economic strangulation as the result of drought and lack of agricultural products, would now be meeintg a person who, by just pointing a finger, will make barren ground fertile, fresh and green, and make water and rain available.

People who had been afflicted with incurable diseases will now meet a person who could cure even them and revive the dead. These are the miracles and wonders that bespeak of the power, sincerity and truthfulness of the words of this heavenly leader. In a nutshell, the people of the world would believe that this giver of glad tidings has no similarity with any of the preceding false claimants, and that he is the same true savior, the Remainder of Allah (baqiyyatullah) and the Promised Mahdi.

The miracles of al-Mahdi (‘atfs) will sometimes be shown to his combatants in order to strengthen their faith and conviction and at other times to his enemies and those who pose threats in order for them to believe in him (‘atfs).

Now, we shall present some of these miracles and wonders.

leaves. Again, the Imam (‘atfs) will pick up a stone from the ground, and by just a slight pressure, it will be broken into small pieces like soft paste.

“By witnessing those miracles, the Sayyid will believe in the Imam (‘a). He and all his forces will submit to the Imam (‘a) and the Imam will designate him as the commander of the frontline forces.”(1)

under his feet (and thus he would be able to quickly traverse great distance) and he will not have a shadow.”(1)

the Muslims (who believe in God as the Regulator of them all) do not make such a statement.”(1)

utter takbir three times and subsequently the walls of the city will separate from each other and crumble.”(1)

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and anyone who refuses to accept him would be killed. He will travel throughout the world, with the exception of Mecca, Medina and Bayt al-Muqaddas (Jerusalem), and all the illegitimate children from both the east and the west of the globe will rally around him.

“Ad-Dajjal will set out toward the Hijaz and ‘Isa (‘a) will intercept him at the passage of Harsha. ‘Isa (‘a) will direct a horrible shout at him and strike him a decisive blow. Ad-Dajjal will melt in a blazing fire like lead melting in fire.”(1)

The penetration of the blow that will lead to the melting of ad-Dajjal is perhaps due to the use of the ultramodern weapons at that time, or it could be due to one of the miracles of Hadrat ‘Isa.

Concerning the salient features of Hadrat ‘Isa (‘a), it is thus stated: “He has such magnificence that once the enemy sees him he will remember death as if ‘Isa was demanding his life.”(2)

the tribe of Bani Tamim. They will defeat the soldiers of the Sufyani and drive them awaya they will arrive in Bayt al-Muqaddas and pave the ground for the government of Hadrat al-Mahdi.”(1)

In this chapter, we will mention some hadiths in this regard.

Ya‘qub and ‘Alia four are from Isfahan whose names are Musa, ‘Ali, ‘Abdullah, and Ghalfana one from Burujerd named Qadima one is from Nahavand named ‘Abdur-Razzaqa three are from Hamedan(1) whose names are Ja‘far, Ishaq and Musaa ten are from Qum whose names are that of the Ahl al-Bayt of the Messenger of Allah (and in another hadith eighteen have been mentioned)a one from Shirvan’a and one is from Khurasan named Darid.

There are also five whose names are that of the Companions of the Cavea one from Amula one from Gorgana one from Damghana one from Sarakhsa one from Saveha twenty four from Taleqana two from Qazvina one from Farsa one from Abhara one from Ardebila three from Maragheha one from Khuya one from Salmasa three from Abadana and one from Kazerun.”

Then, the Commander of the Faithful said: “The Noble Prophet (S) mentioned to me three hundred and thirteen persons of the supporters of al-Mahdi (‘atfs) equal to the number of the supporters in (the Battle of) Badr, and he said: ‘God will bring them from both the east and the west to the precinct of the Ka‘bah’ faster than the blink of an eye.”(2)

As you can observe, among the three hundred and thirteen persons constituting the special corps of Hadrat al-Mahdi (‘atfs)—who will accompany him at the beginning of the uprising—seventy two will come from the present cities of Iran. If we also take into account what has been narrated in Dala’il al-Imamah(3) of Tabari and the names of cities that were in Iran at that time, the number of Iranians will become more than this.

In this hadith the name of a city is sometimes mentioned twice, sometimes the names of some cities in a country, and at other times the name of the very country has been mentioned.

In case the hadith has been correctly recorded, it perhaps bespeaks of the divisions and the names used at that time, thus geographical divisions in the present age cannot serve as the criteria to interpret and understand this haditha for, the names of cities change over timea sometimes, the name of one city is used for a country at the present time or vice versa.

The other point is that by collating the names of cities (mentioned in the hadith in question) with the present geographical map of the world, it can be concluded perhaps that the supporters of the Imam are scattered throughout the world and it is possible that the word “ afranjah” mentioned in the hadith refers to the western hemisphere. If this collation and statement were correct, the hadith will become meaningful with the dictum,

“قلبت خلیت لو”.

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It is because at no time will the earth be devoid of good mena otherwise, it will come to an end.

In other hadiths, some cities have been especially mentioned. Here, we will suffice to mention some hadiths concerning the cities of Qum, Khurasan and Taleqan:

of participation in the revolution of al-Mahdi while a number of other hadiths mention some cities in Arab countries in which there are those who will rise up to support the Imam.

Assuming that they are authentic, the hadiths that talk about the lack of participation of the Arabs can be justified. For, it might be possible that there will be no Arabs among the soldiers who will accompany the Imam at the beginning of the uprising. Shaykh Hurr ‘Amili in the book, Ithbat al-Hudah, has interpreted it this way.

Concerning the Arab cities mentioned in the hadiths, perhaps non-Arab soldiers residing there will hasten to aid the Imam, and not those who are Arab in origin. It may also mean that it refers to Arab governments and states. Let us look at this category of hadiths:

Imam as-Sadiq (‘a) said: “Keep aloof from the Arabs for they will have a gloomy and dangerous futurea isn’t it that no one from among them will accompany Hadrat al-Mahdi in his uprising?”(1) Shaykh Hurr ‘Amili said: “Perhaps this statement of Imam as-Sadiq (‘a) refers to the beginning of the Mahdi’s uprising, or it alludes to their minimal participation…”

The Messenger of Allah (S) said: “Great and noble personalities from the land of Sham will join al-Mahdi (‘atfs) as well as those from the various tribes and lands adjacent to Shama they are the ones whose hearts are said to be like pieces of iron. They are worshippers at night and lions during the day.”(2)

Imam al-Baqir (‘a) said: “Three hundred and thirteen persons, the same number as that of the supporters (Muslim soldiers) in the Battle of Badr, will pay allegiance to Hadrat al-Mahdi in between the rukn and maqam (in the Ka‘bah). From among them, great figures from among the people of Egypt, good men from Sham, and good men from among the people of Iraq can be seen and the Imam will rule to the extent that God would wish.”(3)

Imam al-Baqir (‘a) also said concerning the city of Kufah: “When Hadrat al-Qa’im appears and proceeds to Kufah, God will choose from behind Kufah (Najaf al-Ashraf) seventy thousand truthful and upright people. They will be among the supporters and companions of the Imam.”(4)

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﴿وَقُلْنَا مِن بَعْدِهِ لِبَنِی إِسْرَائِیلَ اسْکُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِکُمْ لَفِیفًا ﴾

“After him We said to the Children of Israel, ‘Take up residence in the land, and when the occasion of the other (promise) comes, We shall gather you in mixed company,”(1)

It is said that the “promise in the end” (wa‘dah al-akhirah) refers to the advent of Hadrat ‘Isa (‘a) who, along with the Children of Israel, will rise up. Our companions, however, have narrated that they will rise with the Qa’im of Muhammad’s Progeny (‘a).”(2)

On the exegesis of the noble verse, “Among the people of Moses is a nation who guide (the people) by the truth and do justice thereby,”(3) the late Majlisi said: “There is a difference of opinions as to who constitute this ummah.”

Others such as Ibn ‘Abbas say: “They are a community that lives beyond China. Their land has been largely separated from China by a desert full of sand. They will never make any changes in the law of God.”(4)

In describing them, Imam al-Baqir (‘a) said: “They do not regard property as exclusive to them unless their brethren in faith are treated as partners to it. They also rest at night and are awake in the day, and are engaged in agriculture. But none of us (people) could go to their land and none of them will come to us (people), and they are on the right path.”(5)

Concerning the noble verse,

﴿وَمِنَ الَّذِینَ قَالُواْ إِنَّا نَصَارَی أَخَذْنَا مِیثَاقَهُمْ فَنَسُواْ حَظًّا مِّمَّا ذُکِّرُواْ بِهِ﴾

“Also from those who say, ‘We are Christians,’ We took their pledgea but they forgot a part of what they were reminded,”(6)

Imam as-Sadiq (‘a) said: “The Christians will be reminded of this path and rule, and a group from them will accompany Hadrat al-Qa’im (‘atfs).”(7)

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Similarly, Imam as-Sadiq (‘a) looked at Dawud Raqi(1) and said: “Anyone who wants to see a man from among the supporters of Hadrat al-Qa’im should look at this man (i.e., this man is among the supporters of al-Mahdi who will return to life again).”(2)

regard:

(1) that the physical strength of each of them would be equivalent to that of three hundred persons just as the strength of one of the believers at that time would be equivalent to that of forty mena and

(2) that each of them would have three hundred forces and sees himself among three hundred forces under his command.

Therefore, they will probably be commanders of approximately three hundred soldiers. It is equally probable that it only means what it literally says. That is, each of them regards himself part of that number as some have said.

Imam Zayn al-‘Abidin (‘a) said: “Those who will disappear from their locations in order to assist Imam al-Qa’im (‘atfs) are three hundred and thirteen—equal to that of Badr—who will gather together in Mecca in the morning of the following day.”(1)

Imam al-Jawad (‘a) said that the Messenger of Allah (S) said: “The Imam of the Time (‘a) will appear in the land of Tuhamah (Mecca). He has treasures that are not gold and silver, but powerful horses and illustrious men who are equal in number to that of the Companions in Badr. They are three hundred and thirteen from different parts of the world who will come to rally around him.

There is a sealed book in his possession in which the number of his supporters has been written along with their names, cities, races, characteristics, and epithets. They will all be under the command of al-Mahdi (‘atfs).”(2)

The Messenger of Allah (S) said: “The people will gather around him like birds until they reach three hundred and fourteen persons—some of whom will be women, and the Imam will prevail over any tyrant and son of a tyrant, and justice will be as the people would wish. I wish the dead among them were among the living and benefit from justice!”(3)

Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘atfs) will appear with three hundred and thirteen persons—equal to the number of Companions in Badr—without any prior notice and arrangement. This is when they would have been scattered like an autumn cloud. They are lions in the day and worshippers at the night.”(4)

Iban ibn Taghlub said that Imam as-Sadiq (‘a) said: “Three hundred and thirteen persons will soon come to your mosque (Mecca). The people of Mecca know that these persons are not related to their fathers and forefathers (and are not among the people of Mecca). Each of them has a sword on

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which a word is inscribed from which thousands of words (problems) can be unravelled and solved.”(1)

In some hadiths, the names of some of them have been mentioned of which it shall suffice to quote two hadiths:

Imam as-Sadiq (‘a) said to Mufaddal ibn ‘Umar, one of his companions: “You and forty four other men are among the supporters and companions of Hadrat al-Qa’im.”(2)

Perhaps, what is meant by “forty four” is the number from among the companions of Imam as-Sadiq (‘a).

The Imam also said: “During the advent of the Qa’im from Muhammad’s Progeny (‘a), twenty seven persons will come out from behind the Ka‘bah and twenty five persons from the community (qawm) of Musa (Moses)a those who were judges that were always on the path of truth and justicea the seven persons from the Companions of the Cavea Yusha‘ the executor of Musa’s will (wasi) (Joshua)a the believer from the family of Pharaoha Salman al-Farsia Abu Dujanah al-Ansaria(3) and Malik al-Ashtar will return to the world.”(4) In some hadiths Miqdad ibn Aswad has also been mentioned.

Based on the hadiths, the angels who move things from place to place will transfer the good among the dead to holy places such as the House of God (Ka‘bah).(5) Therefore, these persons are perhaps those whose bodies will be transferred near the Ka‘bah and their raj‘ah or return to life will take place right there. Based on other reports, this place is behind the city of Kufah, i.e. Najaf al-Ashraf, which again will render the meaning of the hadith correcta for their bodies will be transferred there, i.e. Najaf al-Ashraf.

It is worthy of note that these individuals have experience in struggle in the political and military arenas against the taghutis(6) of their time, particularly Salman al-Farsi, Abu Dujanah, Malik al-Ashtar, and Miqdad ibn al-Aswad who had participated in the wars during the early period of Islam

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and had demonstrated their own acts of bravery. Some of them have also experience in leadership and command.

“Wherever you may be, Allah will bring you all together”.’”(1)

The Messenger of Allah (S) said: “A community (qawm) will emerge after you that will gather the world under their feet, and the world will be spread out for them, while the men and women of Persia will serve them. The earth will be traversed under their steps in less than the blink of an eye in such a manner that anyone of them could cover the distance from east to west in an instant. They are not of this world and the world has also no benefit and portion for them.”(2)

Imam al-Baqir (‘a) said: “The Shi‘ah and supporters of Mahdi (‘atfs) will go toward him from different parts of the worlda the earth will be gathered under their feet and by traversing the world they will reach the Imam (‘a) and pay allegiance to him.”(3)

‘Abdullah ibn ‘Ajlan said: “I was in the company of Imam as-Sadiq (‘a) when he was talking about the uprising of Hadrat al-Mahdi (‘a). I asked him: ‘How can we be informed of the advent of the Mahdi?’ He answered: ‘While getting up in the morning you will see a letter under your pillow in which it would be written: ‘Following the Mahdi is an excellent and good deed’.’”(4)

Imam ar-Rida (‘a) said: “By Allah! If our Qa’im stages the uprising, God will gather the Shi‘ah from all cities (and countries) to be around him.”(5)

Imam as-Sadiq (‘a) also said: “While the young Shi‘ah will be sleeping on rooftops, suddenly and without prior notice, they will be brought in multitudes in one night beside him (‘atfs). Then in the morning everybody will be gathered around him (‘atfs).”(6)

the city of Medina, the Imam (‘a), still being hidden will return to the city of Mecca and in order to join him, his supporters will go to Mecca. Once again, the Imam (‘a) will go to the city of Medina and his supporters will go to Medina (for the second time), again he will go to Mecca, and this routine will be repeated three times.

“The Imam (‘a) will test his supporters in such a manner in order to be aware of their degree of adherence to him. Thereafter, he will appear between Safa and Marwah and while addressing his supporters he will say: ‘I will not pursue any activity unless you pay allegiance to me under certain conditions, adhere to it and not violate it in any way. I am also obliged with respect to eight things.’ In reply to him, the Imam’s (‘a) supporters will say in unison: ‘We do render our total submission to you, follow you, and accept whatever conditions you set. Kindly tell us what those conditions are.’

“The Imam (‘atfs) will go to Mount Safa in Mecca and his supporters will also follow him. Addressing them there, he will say: ‘I will make a covenant with you under these conditions:

(1) You shall not desert the battlefielda

(2) you shall not steala

(3) you shall not perform any illegitimate acta

(4) you shall not commit unlawful actsa

(5) you shall not do any evil and obnoxious acta

(6) you shall not unjustly strike anyonea

(7) you shall not amass gold and silvera

(8) you shall not hoard wheat and barleya

(9) you shall not destroy any mosquea

(10) you shall not bear witness to falsehooda

(11) you shall not despise and belittle any believera

(12) you shall not consume anything earned from usurya

(13) you shall endure adversities and difficultiesa

(14) you shall not curse any theist and monotheista

(15) you shall not drink winea

(16) you shall not wear brocadea

(17) you shall not wear silk clothinga

(18) you shall not pursue an escapeea

(19) you shall not shed blood unlawfullya

(20) you shall not nourish the hypocrite and infidela

(21) you shall not wear fur garmentsa

(22) you shall make the soil as your pillow (perhaps it means that “you shall be humble and meek”)a

(23) you shall shun unworthy actsa and

(24) you shall enjoin what is good and forbid what is wrong.

“‘If you abide with and act upon these conditions, it is incumbent upon me to choose no one but you as my assistantsa I have to wear nothing but what you weara I have nothing to eat but what you eata I have nothing to ride but what you ridea I should be with you wherever you goa I have to go wherever you set out fora I have to be satisfied and pleased with a small force and fill the earth with justice and equity just as it has been full of injustice and oppressiona and I have to worship God as He is worthy to be worshipped. I will remain committed to what I have said while you also have to remain committed to your pledges.’

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“The companions said: ‘We are satisfied and we promise to be committed to what you have said.’ Then, the Imam (‘a) will shake the hands of each of his supporters (as a sign of allegiance)’.”(1)

Of course, it must be noted that the Imam (‘atfs) will set these conditions and impose this test on his special forces because they will serve as administrators in his global government and they are ones who, having good deeds, will play crucial roles in spreading justice in the world.

Meanwhile, it must be borne in mind that the chain of transmission of this hadith is dubious as it is from the Khutbah al-Bayan, which some scholars regard as “weak” (da‘if) notwithstanding the fact that some prominent figures have come to its defense and reinforcement.(2)

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Imam as-Sadiq (‘a) said: “The supporters of the Imam (‘atfs) will place their hands on the saddle of his horse and by doing so, they will be asking for blessings. They will form a ring around him and in battles they will offer their bodies and souls for him. They will accept and do whatever he would ask from them.”(1)

The same Imam (‘a) also stated the following in describing the supporters of al-Mahdi (‘a): “He has men whose hearts will seem to be as if they were from pieces of iron... They are more obedient to the Imam than a slave girl would be in relation to her master and owner, and they are subservient to his command.”(2)

The Messenger of Allah (S) said: “God will gather warriors for Hadrat al-Mahdi from the different corners of the world whose number would be equal to that of the (Muslim) combatants in (the Battle of) Badr. They are very diligent and determined in their obedience to him.”(3)

Imam as-Sadiq (‘a) said: “It is as if I can see Hadrat al-Qa’im and his supporters stationed in Najaf (Kufah) and (they are so steady and unflinching there) that it is as if birds are sitting on their heads.”(4)

The warriors are standing with such discipline, lack of motion and total submission to him that it is as if birds are sitting over their heads, for if they would show the least movement, the birds will fly away.

In this regard, Imam as-Sajjad (‘a) said: “When our Qa’im stages the uprising, God will keep away sluggishness and weakness from our Shi‘ah and make their hearts as firm and resolute as steela He will grant each of them the strength of forty men and they will become rulers and leading figures on earth.”(1)

Imam as-Sadiq (‘a) said: “In the government of al-Mahdi (‘atfs) our Shi‘ah will be the rulers and leading figures on earth and each of them will have the strength of forty men.”(2)

Imam al-Baqir (‘a) said: “There is fear of the enemy in the hearts of our Shi‘ah (today), but when our government is established and Imam al-Mahdi (‘atfs) appears, each of our Shi‘ah will be more fearless than a lion and sharper than a spear. They will crush our enemies underfoot and slay them with their hands.”(3)

‘Abdul-Malik ibn A‘yun said: “As I got up to say goodbye to Imam al-Baqir (‘a), I leaned on my hands and said: ‘I wish I could perceive the advent of Hadrat al-Qa’im (‘atfs) in my youth (at the moment when I am physically sound).’

The Imam (‘a) said: ‘Are you not satisfied that your enemies are killing one another while you are safe in your own houses? If the Imam (‘a) appears, each of you will be given the strength of forty men and your hearts will be like steel so much so that if you struck the mountains with such hearts, the mountains will rend asunder and be pulled up. And you will become the leaders and trustees on earth’.”(4)

Imam as-Sadiq (‘a) said: “At the time of our affair (the government of Hadrat al-Mahdi), God will remove fear from the hearts of our Shi‘ah and place it on the hearts of our enemies. At that moment, each of our Shi‘ah would be sharper than a spear and braver than a lion. A single Shi‘ah will hit his enemy with a spear, strike him with a sword, and crush him underfoot.”(5)

The same Imam (‘a) also said: “The supporters of al-Mahdi (‘atfs) are men whose hearts are as firm and formidable as iron. Doubt and skepticism about the Essence of God are never entertained in those hearts. They are firmer than stone. If they were given the mission to shuffle the mountains

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and interchange them, they would quickly do it, and if the mission of destroying a city is given to them, they would be able to destroy it (with such speed and decisiveness that it would be) as if they were eagles sitting on horses.”(1)

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be a martyr, and if he perceive the Imam and attained martyrdom on his side, he will have the reward of two martyrs, and if he slew one of our enemies, he would have the reward of twenty martyrs.”(1)

In this hadith, the value of eliminating an enemy is regarded as much higher than attaining martyrdom because killing the enemy brings about the pleasure of God, relief of the servants of God and honor for Islam whereas in earning the grace of martyrdom, the martyr merely attains perfection. Therefore, combatants in the warfront have to think more about the enemy than about attaining martyrdom.

Imam al-Baqir (‘a) said: “Martyrdom on the side of the Imam of the Time (‘atfs) has the reward of two martyrs.”(2)

It is thus stated in Al-Kafi: “If a soldier of the Imam kills one of our enemies, he shall have the reward of twenty martyrs and anyone who attains martyrdom on the side of our Qa’im, the reward of twenty five martyrs shall be his.”(3)

Regarding the way the Imam of the Time (‘atfs) would behave with the martyrs and their families, the Commander of the Faithful (‘a) said: “(After the operations, Hadrat al-Qa’im (‘a)) will proceed to Kufah and stay there… And there will be no martyr whose debts will not be paid by the Imam, and he will give stipends and remuneration to his family.”(4)

This hadith bespeaks of the Imam’s attention to be paid to the families of martyrs.

Perhaps, the enemy will also use incendiary weapons because the Imam (‘a) will wear an anti-heat garment. It is the same garment from heaven that Jibra’il (Archangel Gabriel) (‘a) brought to Ibrahim (Prophet Abraham) (‘a) for him not to die in the fire of Namrud (Nimrod) and thus be saved. That garment will be at the disposal of Hadrat Baqiyyatullah (‘atfs), and if it were not the case—that is, if advanced weapons and industry were not at the disposal of the enemy—maybe there would be no need for the Imam to wear such a garment. It is also possible that it hints that there is a miraculous aspect to it.

Imam as-Sadiq (‘a) said: “When our Qa’im stages the uprising, the swords of combat will descend—on each of which the name and father’s name of each of the combatants will be written.”(1)

Regarding a group of supporters of al-Mahdi (‘atfs), Imam as-Sadiq (‘a) said: “The supporters of al-Mahdi (‘a) have swords made of iron, but this is different from common iron. If one of them would strike a mountain with his sword, the mountain will be divided into two. With such soldiers and equipment, Hadrat al-Qa’im (‘atfs) will wage war on India, Daylam, Kurdistan,(2) Rome,(3) the Berbers, Fars, and between Jabarsa and Jabalqa.”(4)

The means of defense possessed by the forces of al-Mahdi (‘atfs) will be such that the weapons of the enemy will be rendered useless (and harmless) against them. In this regard, Imam as-Sadiq (‘a) said: “If the supporters of al-Mahdi (‘a) encountered an army stretching from east to west, they would be able to crush them in a moment, and the weapons of the enemy would never have any effect upon them.”(5)

importance might be due to the fact that they will be centers of power in those days and will have control over some parts of the world. It is also possible that those lands would be vast in which the bulk of the world’s population are concentrated, or that they are the center of the hopes and aspirations of particular sects and religions so much so that if such a city fell, all the followers of a certain belief system would surrender. It could also be because of their military and strategic importance such that their fall would result in the failure of enemy operations and pave the way for the offensive operations of the forces of the Imam (‘a).

The selection of Mecca as the point of origin of the uprising and then the selection of Iraq, the city of Kufah in particular, as the military-political capital of the government, the march toward Sham (Syria) and the conquest of Bayt al-Muqaddas emphasize this point. This is because today, the political, religious and military importance of these three places is proverbial to all.

The first set of hadiths concern the Imam’s dominance over the entire world, some of which are as follows:

Hadrat ar-Rida (‘a) reported from his forefathers that the Messenger of Allah said: “When they took me on the ascension (mi‘raj)… I asked: ‘O God! Will they (Imams) be my successors after me?’

The voice replied: ‘O Muhammad! Yes, they are My friends, chosen ones, and proofs after you for My servants, and they will be the successors and best servants (of God) after you. By My Honor and Glory! Through them I will let My religion and creed prevail among mankind, and exalt My word (kalimah) through them. Through the last of them, I will purge the world of the existence of rebellious people and sinners, and I will grant him sovereignty over the east and west.”(1)

On the exegesis of the noble Qur’anic verse (ayah),

﴿الَّذِینَ إِن مَّکَّنَّاهُمْ فِی الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّکَاةَ ﴾

“Those who, if We granted them power in the land, maintain the prayer, give the zakat,”(2)

Imam al-Baqir (‘a) said: “This verse is related to the Progeny of Muhammad (‘a) and the Last Imam. God will grant Hadrat al-Mahdi (‘atfs) and his supporters control and influence over the east and west of the world.”(3)

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The Messenger of Allah (S) said: “The Mahdi is from my progeny and through him God will conquer the east and west.”(1)

The Messenger of Allah (S) also said: “At the time of the advent of Hadrat al-Mahdi (‘atfs), God will let religion return to its original state, and he will attain glorious victories for Him and through Him. At that time, no one will remain on earth except the Muslims who recite the formula of faith, “La ilaha illallah” (There is no god worthy to be worshipped but Allah).”(2)

Imam al-Baqir (‘a) said: “Hadrat al-Qa’im is from us and his rule will extend from the east to the west.”(3)

The same Imam also said: “At the time of the uprising of Hadrat al-Qa’im (‘atfs), God will make Islam prevail over all other religions.”(4)

The Prophet is reported to have said: “Hadrat al-Mahdi (‘atfs) will dispatch his soldiers to the entire world.”(5)

The Messenger of Allah (S) said: “If only one day is left in the life of this world... God will send al-Mahdi (‘atfs) and through him the religion will regain its grandeur and through him and for Him, glorious victories will be attained. At that time, no one will remain on earth except the Muslims who recite the formula of faith, “La ilaha illallah” (There is no god worthy to be worshipped but Allah).”(6)

Jabir ibn ‘Abdullah al-Ansari quotes the Messenger of Allah (S) as saying: “Dhu’l-Qarnayn was a meritorious servant that God appointed as a proof for His other servants. He invited his community (qawm) toward God and enjoined piety, but they struck a blow on his head and he hid from them for so long that they imagined him to be dead. After sometime, he returned to his community, but they struck him another blow on the other side of his head.

“There is a person from among you who will behave according to the Sunnah. God, the Honorable and Glorious, gave Dhu’l-Qarnayn authority on earth, put everything at his disposal, and made him reach the east and west of the globe. God, the Exalted, will make his character and manner be adopted by the Hidden Imam (imam al-gha’ib) who is from my progeny, and make him reach the eastern and western lands.

No pond and house whether on the

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top of a mountain or in the desert that was visited by Dhu’l-Qarnayn will remain unvisited by him (Imam al-Mahdi). God will manifest the treasures and minerals of the earth for him, help him by striking fear in the heart of the enemy, and fill the earth with justice and equity as it would have been full of injustice and oppression prior to the uprising.”(1)

Another set of hadiths points to the conquest of certain cities. It would suffice to quote a few hadiths in this respect:

Concerning the march of al-Mahdi (‘a) toward Sham (Syria), the Commander of the Faithful (‘a) said: “At the order of Hadrat al-Mahdi (‘atfs), transportation of the armies will be organized. After this order, four hundred ships will be constructed and berthed along the shore of Acre.(2) Rome (or Constantinople) with one hundred crosses—along with each cross being ten thousand forces—will emerge and overrun Tarsus.(3)

The Imam along with his soldiers will arrive there and kill so many of them that the water of the Euphrates will change its color and due to their corpses, the shore will emit a fetid smell. (On hearing this news,) those remaining in Rome (or Constantinople) will flee to Antioch(4).”(5)

Imam as-Sadiq (‘a) said: “When Hadrat al-Qa’im stages the uprising… he will dispatch soldiers to the city of Constantinople. When they reach the gulf, they will write a sentence on their feet and pass over the water.”(6)

The Messenger of Allah (S) said: “If only one day is left in the world, God will surely send a man from my progeny who is my namesake and

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whose forehead is radiant. He will conquer Constantinople and Jabal Daylam (Mountain of Daylam).”(1)

Hudhayfah said: “Constantinople, Daylam and Tabaristan will not be conquered except by a man from Bani Hashim.”(2)

Imam al-Baqir (‘a) said: “When Hadrat al-Qa’im (‘atfs) stages the uprising, he will conquer Constantinople, Sin (China),(3) and the mountains of Daylam, and he will rule for seven years.”(4)

The Commander of the Faithful (‘a) said: “Hadrat al-Mahdi (‘atfs) and his supporters will advance until they enter Constantinople. They will go to the place where the king resides and they will take out three types of treasure: jewelry, gold and silver. Then, the Imam will divide the assets and booty among his armies.”(5)

Imam al-Baqir (‘a) said: “Hadrat al-Qa’im (‘a) will prepare three banners for (operations in) three regions. He will dispatch a banner to Constantinople(6) and God will open it for him (i.e., he will conquer it)a he will send another banner to China and it will also be opened for him, and he will send the third banner for the mountains of Daylam,(7) which will be overrun by his forces.”(8)

Hudhayfah said: “Balanjar(9) and the mountains of Daylam will not be conquered except by a man from the Progeny of Muhammad (‘a).”(10)

The Commander of the Faithful (‘a) said: “…Then, with a thousand ships Hadrat al-Mahdi (‘atfs) will leave the city of Qati‘ for the holy city

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of Quds, and from Acre, Tyre, Gaza, and ‘Asqalan(1) he will enter the Land of Palestine. He will take out its wealth and booty. Thereafter, Hadrat al-Mahdi (‘atfs) will enter Quds ash-Sharif where he will dismount and stay until the coming out of ad-Dajjal (the Anti-Christ).”(2)

Abu Hamzah ath-Thumali said: “I heard Imam al-Baqir (‘a) saying: ‘At the time of the advent of the Qa’im of Muhammad’s Progeny (‘a), he will have a sword with him, which he will unsheathe, and through him God will conquer the lands of Rome,(3) China, Turkistan,(4) Daylam, Sind, Hind,(5) Kabul, Sham, and Khazar.”(6)

Ibn Hajar writes: “…The first banner that Hadrat al-Mahdi (‘atfs) will prepare for war would be dispatched to the Turks.”(7)

Perhaps, what is meant by the sword mentioned in the hadith reported by ath-Thumali (as-sayf al-mukhtarit) alludes to a particular weapon at the disposal of Hadrat al-Mahdi (‘atfs). It is because in order to conquer all these lands, which requires extraordinary offensive capability, an appropriate weapon, superior to all weapons would be necessary especially if we would say that the Imam will perform various activities through natural and common ways.

Regarding the conquest of Hind, Ka‘b said: “The ruler in Bayt al-Muqaddas will dispatch an army to Hind and conquer it. Then that army will enter the territory of Hind and it will send the treasures there to the ruler of Bayt al-Muqaddas. He will also embellish it (Hind) and the kings of Hind will be brought to him as captives. The eastern and western lands will be opened for them and the forces will be present in Hind till the emergence of ad-Dajjal.”(8)

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Hudhayfah reported that the Prophet (S) said: “Tahir ibn Asma’ fought with the Children of Israel and took them in captivity, setting Bayt al-Muqaddas on fire while taking the amount of one thousand and seven (or nine) hundred ships of gold and jewelry from there to the city of Rome. Hadrat al-Mahdi (‘atfs) will definitely take them out from that city and return them to Bayt al-Muqaddas.”(1)

Although the uprising of Hadrat al-Mahdi (‘atfs) will commence in Mecca, he will conquer the land of Hijaz(2) after the advent. In this regard, Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘atfs) will appear in Mecca and God will conquer the land of Hijaz and the Imam will set free anyone from the Bani Hashim who is in prison.”(3)

Concerning the conquest of Khurasan, the Commander of the Faithful (‘a) said: “Hadrat al-Mahdi (‘atfs) will continue in his advance until he conquers Khurasan(4) and then he will again return to the city of Medina.”(5)

Regarding the conquest of Armenia(6) at the hand of Hadrat al-Mahdi (‘atfs), the same Imam (‘a) said: “Hadrat al-Mahdi (‘atfs) will continue in his advance till he arrives in Armenia. When the people of that land see him, they will send one of their erudite priests to negotiate with him (‘atfs).

The priest will ask the Imam (‘atfs): ‘Are you the Mahdi?’ The Imam will reply: ‘Yes, I ama the one whose name has been mentioned in the Evangel (Gospel) and the glad tidings of my advent at the end of time has been given.’ He will pose some questions and the Imam will answer (each of them satisfactorily).

“The Christian priest will embrace Islam but the people in Armenia will be defiant and disobey. Thereafter, the soldiers of the Imam will enter the city and exterminate five hundred thousand men from the Christian forces. By His infinite power, God will suspend their city between heaven and earth so much so that the king and those around him who will be stationed outside the city will see the city being suspended there.

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“Out of fear, the king of Armenia will flee and will also order those around him to seek refuge in a certain sanctuary. Along the way, a lion will pass close to them and being terrified, they will throw away and abandon the weapons and possessions at their disposal. The soldiers of the Imam who will be pursuing them will take the properties and divide them among themselves such that each one of them will receive one hundred thousand dinars.”(1)

Another part of the Imam’s (‘atfs) global conquest will be in the cities of Zanj. Hadrat Amir (Imam Ali) (‘a) said in this regard: “Hadrat al-Mahdi (‘atfs) will continue in his advance until he arrives at the city of Zanj al-Kubra. There are one thousand markets in the city and in each of the markets, there are one thousand shops. The Imam will conquer that city.(2) After its conquest, the Imam will go to a city called Qati‘, which is an island on the sea.”(3)

Regarding the dispatching of al-Mahdi’s (‘atfs) soldiers throughout the world, Hadrat al-Baqir (‘a) said: “It is as if I can see Hadrat al-Qa’im (‘atfs) dispatching his armies throughout the globe.”(4)

The same Imam (‘a) also said: “Hadrat al-Mahdi (a’tfs) will send his armies throughout the world to solicit the pledge of allegiance (bay‘ah), and annihilate tyranny and tyrants. The conquered cities will be stabilized for him, and through his blessed hand, God will conquer Constantinople.”(5)

Concerning the opposition of a group to the words of al-Mahdi (‘atfs), Imam al-Baqir (‘a) said: “When Hadrat al-Mahdi (‘atfs) would elaborate on some of the laws and talk about some parts of the Sunnah, in opposing the Imam, a group will go out of the mosque as a gesture of protest. The Imam will order his followers to pursue them.

The army of the Imam will catch them up in the Tamarin districta they will capture them and bring them to him. The Imam (‘atfs) will give the order for all of them to be beheaded. This will be the last revolt and movement to emerge against the Imam.”(1)

Regarding the revolt in Ramaylah and its suppression, Ibn Abi Ya‘fur said: “I came to Imam as-Sadiq (‘a) while a group of his followers was in his company. The Imam said to me: ‘Have you read the Qur’an?’ I replied: ‘Yes, but only a normal reading.’ He said: ‘My point was that very (normal) reading.’ I said: ‘What is meant by this question?’ He said: ‘Hadrat Musa (‘a) said something to his community (qawm) but they could not endure it, and they rose up against him in Egypt. Musa also fought against them and killed them.

“Hadrat ‘Isa (‘a) also said something to his community but they could not tolerate it also, and they also rose up against him in the city of Takrit. ‘Isa (‘a) also confronted them and eliminated them. This is the meaning of the words of God when He says:

﴿ فَآَمَنَت طَّائِفَةٌ مِّن بَنِی إِسْرَائِیلَ وَکَفَرَت طَّائِفَةٌ فَأَیَّدْنَا الَّذِینَ آَمَنُوا عَلَی عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِینَ ﴾

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“So a group of the Children of Israel believed, and a group disbelieved. Then We strengthened the faithful against their enemies, and they became the dominant ones.”(1)

“At the time of his advent, Hadrat al-Qa’im (‘a) will also deliver a speech to you, which you will not be able to accept. Therefore, you will rise up against him in the city of Ramaylah and wage war against him. The Imam will also confront you and will kill you, and this revolt will be the last uprising against him.”(2)

cheap, and as a result of improved economic conditions, the difficulties of life and marriage will be removed and as such women will become cheap to maintain.

Zamakhshari narrates: “One of the signs of the uprising of al-Mahdi (‘atfs) is that they will use swords instead of scythes.”(1)

Since there will be no more war at that time, people will therefore utilize instruments and industries intended for use in war for agricultural activities.

In this regard, the Noble Prophet of Islam (‘a) said: “…The price of cows will soar while the price of horses will become insignificant.”(2)

Perhaps, this hadith may also be interpreted in this manner: this is because cows are used in agriculture and their meat and milk can be consumed. Horses however are largely used as means of transportation in war.

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In this regard, Imam al-Baqir (‘a) said: “Dread and terror—as parts of al-Mahdi’s (‘atfs) power—will move in advance of his soldiers a distance of one month’s journey as well as at their rear with an equal distance of one month’s journey.”(1)

The same Imam (‘a) also said: “Fear and dread will be moving in advance of the banner of Hadrat al-Mahdi (‘atfs) a distance of one month’s journey, at the rear with the same distance of one month’s journey, on the right flank with the equal distance of one month’s journey, and on the left flank with the identical distance of one month’s journey.”(2)

It can be deduced from these hadiths that when Hadrat al-Mahdi (‘a) intends to go to a certain place, the enemy (there) will experience dread and fear in advance and will lose the power and agility to confront and stand against the Imam’s soldiers. Similarly, when his armies move from a certain place, no one there will have the courage to stage an insurrection because the enemy will experience dread of the Imam’s armies. This interpretation and explanation concords with the purport of some of the hadiths quoted earlier.

heaven. When they returned with the permission to make jihad, Imam al-Husayn (‘a) was already martyred and out of the agony of missing this great favor, they have remained always uncomfortable and sorrowful, and until the Day of Resurrection they are flying around the shrine of Imam al-Husayn (‘a) shedding tears.”(1)

Imam al-Baqir (‘a) said: “It is as if I can see Hadrat al-Qa’im and his supporters now… Archangel Gabriel (‘a) is on the right side of al-Mahdi (‘atfs) while Angel Michael is moving on the Imam’s left, with fear and dread moving in the front and at the rear of his armies with a distance of one month’s journey, and God will assist him with five thousand angels from heaven.”(2)

The same Imam (‘a) also said: “The angels who helped the Prophet (S) during the Battle of Badr have not yet returned to heaven in order to help Hadrat Sahib al-Amr (‘atfs) and their number is five thousand.”(3)

Imam as-Sadiq (‘a) said: “Nine thousand three hundred and thirteen angels will come down for Hadrat al-Qa’im (‘atfs). They are the same angels who had been in the company of Hadrat ‘Isa (‘a) when God brought him to heaven.”(4)

Imam ‘Ali (‘a) said: “Hadrat al-Mahdi (‘a) will be assisted with three thousand angelsa they will strike the faces and backs of the enemies.”(5)

On the commentary of the noble Qur’anic verse (ayah):

﴿أَتَی أَمْرُ اللّهِ فَلاَ تَسْتَعْجِلُوهُ﴾

“Allah’s edict is coming! So do not seek to hasten it,”(6)

Imam as-Sadiq (‘a) said: “This commandment and affair of Allah (amrullah) is our commandment and affair. That is, God has commanded that we should not be in haste for the uprising of al-Mahdi because He will support the

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master of our affair (‘atfs) with the three armies of angels, believers and dread, and we will obtain our rights.”(1)

Hadrat ar-Rida (‘a) said: “At the time of the uprising of Hadrat al-Qa’im (‘atfs), God will command the angels to convey peace (salam) to the believers and participate in their gatherings. If one of the believers has an appointment with him, the Imam (‘atfs) will command some of the angels to take that person on their shoulders and bring him to the Imam. Once his appointment is finished, they will return him to his previous location.

“Some of the believers will travel above the clouds while others will fly along with the angels in the sky. Yet others will walk with the angels while others will overtake them. Some of the believers will be placed by the angels as judges, and the believer in the sight of God is loftier than an angel to such an extent that some of the believers will be appointed as judges by the Imam over a hundred thousand angels.”(2)

Probably, the judgment of these believers among the angels is meant to resolve their differences over intellectual issues and subjects, and these types of differences have no contradiction with the infallibility (‘ismat) of the angels.

lamentations are more dreadful than the sound of thunder. A group of them—from the day they have been waiting for Hadrat al-Qa’im (‘atfs)—has never laid down their weapons and they have so far been in the same state. They are always praying to God to be shown the Master of the Affair (sahib al-amr).

“Each of them lives for a thousand years and the mark of humility, worship and proximity to God, the Honorable and Glorious, is conspicuous on their faces. When we do not visit them, they imagine that we are displeased with them, and they remember the times we are going to visit them, at which time they will be waiting for us and they will never be tired of working.

“They are reciting the Qur’an just as we taught them, and if a portion of the recitals we have taught to them is recited to the people, they will not accept it. Once we give the answer to a question they ask about the Qur’an, they will open their hearts (and minds) to learn the things to be heard. They pray to God for our long lives so that they do not lose us. They know that whatever they learn from us is a grace of God to them.

“At the time of the advent of Hadrat al-Qa’im, they will be in the company of the Imam (‘atfs) and they will go in advance of his other soldiers. They will pray to God to help His religion through them.

“Their assembly consists of both young and old. If a youngster would see an old one, he will sit down like a slave as a gesture of respect and he will not move from there without obtaining permission from the old person. They will be aware of the ideas of the Imam (‘atfs) through ways they know best. When the Imam gives them an order, they will always follow it unless the Imam himself would give them another assignment.

“If they wage war against the people of the east and west, they can exterminate everybody easily, and weapons can never harm them. They have swords and weapons made of iron but their alloys are different from common iron. If they would strike a mountain with the sword, it will be divided into two and removed from its location. The Imam (‘atfs) will send these soldiers into the wars of Hind, Daylam, Kurdistan, Rome, Berber, Fars, and Jabarsa and Jabalqa—the two cities in the east and west.

“They will not do anything against the followers of other religions except inviting them to Islam and calling them to monotheism, the prophethood of the Prophet and the wilayah of us, the Ahl al-Bayt, then they will release anyone who would respond and kill anyone who would not accept so much

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so that no one will be left in the east and west without having accepted the faith.”(1)

It can be understood from this brief sketch of these soldiers that they are possibly the same angels who have remained on earth and are waiting for the uprising of Hadrat al-Qa’im (‘atfs).

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Imam (‘a) said: “No. It will not be soa you would instead experience so many difficulties.”(1)

Imam as-Sadiq (‘a) said: “‘Ali (‘a) said: ‘It was permissible for me to kill deserters and the wounded, but I did not do so because if the Shi‘ah rose up, the wounded among them would not be killed. For Hadrat al-Qa’im (‘atfs), however, it is permissible and allowed, and there are grounds to kill deserters and to eliminate the wounded’.”(2)

Imam al-Baqir (‘a) said: “If only the people knew what program Hadrat al-Qa’im (‘atfs) had and what actions he would take, most of them would wish not to see him at all because he would do a lot of killing and certainly the first killing will occur in the tribe of Quraysh. After the Quraysh, he will not take anything but the sword or give to them anything but the sword. Hadrat al-Mahdi (‘atfs) will act in such a way that most of the people will say, ‘This person is not from the Progeny of Muhammad (S) and if he were really from the Ahl al-Bayt of the Prophet (S), he would have been compassionate’.”(3)

The same Imam (‘a) also said: “Hadrat al-Mahdi (‘atfs) will stage the uprising with a new program, a novel tradition and innovative judgment. It will be a very difficult moment for the Arabs, and it does not behoove him anything but to kill enemies.”(4)

truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah(1) just as what they collect from the Ahl adh-Dhimmah,(2) and he (‘atfs) will banish him in remote villages and small towns.”(3)

Imam as-Sadiq (‘a) said: “When our Qa’im stages the uprising, he will recognize our enemies from their faces. Then, he will take them by their feet and heads and strike them with the sword (thus, eliminating them).”(4)

The Imam (‘a) replied: “This verse has been revealed about al-Qa’im (‘atfs)a it is when he rises up against the Jews, Christians, Sabeans, materialists, those who turned back from Islam, and the infidels of the east and west while offering Islam to them. He will command anyone who accepts it out of his own volition to perform the prayers, pay the zakat and do whatever a Muslim ought to do. He will behead anyone who refuses to become Muslim so much so that not a single infidel will remain in both the east and west of the globe.”

‘Abdullah ibn Bakir asked: “May I be your ransom! There are a lot of people on earth. How could the Imam (‘atfs) make them Muslims or behead them?”

Imam al-Kazim (‘a) replied: “If God wills something, that which is few will become plenty and something plenty will become few.”(1)

Shahr ibn Hawshab said: “Hajjaj said to me: ‘O Shahr! There is a verse in the Qur’an that has exhausted me (and I do not understand its meaning).’ I asked: ‘Which verse?’ He replied: ‘It is when God says:

﴿وَإِن مِّنْ أَهْلِ الْکِتَابِ إِلاَّ لَیُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ﴾

“There is none among the People of the Book but will surely believe in him before his death.”(2)

And it has always happened that they would bring to me a Christian or a Jew and I would behead him, and then I would stare at his lips but they do not move (to utter the formula of faith) until his breath expires.’

Shahr ibn Hawshab said: “I said to him: ‘The meaning of the verse is not what you imaginea the meaning, instead, is that before the Day of Resurrection ‘Isa ibn Maryam (Jesus the son of Mary) (‘a) will come down from heaven and follow Hadrat al-Qa’im (‘atfs). At that time no Jew and Christian will be left except those who would believe in him before his death.’

“Hajjaj inquired: ‘From where have you learned this interpretation and who taught it to you?’ I answered: ‘Imam al-Baqir (‘a) taught this interpretation.’ Hajjaj said: ‘You have obtained it from the pure fountain’.”(3)

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The Messenger of Allah (S) said: “The Day of Resurrection will not happen until you wage war against the Jews. Then, the (defeated) Jews will flee and hide behind rocks, but the rocks will cry: ‘O Muslims! O servants of God!

These Jews are hiding behind us.”(1)

The Messenger of Allah (S) also said: “…The Jews who are with ad-Dajjal with flee and conceal themselves, but the trees and stones will cry: ‘O Spirit of Allah (Jesus)! Here are the Jews.’ He will also kill them and no one will be left.”(2)

Of course, it can be understood from other hadiths that the confrontations and encounters of the Imam (‘atfs) with the People of the Book would not always be the same. In fact, in some cases, he will allow them to remain in their religions by paying the jizyah. He will engage another group in discussion and debate, and in doing so, he will invite them to Islam. We can probably say that at the beginning of the uprising, he will engage in discussion with them and wage war with those who hide the truth.

Abu Basir said: “I asked Imam as-Sadiq (‘a): ‘Will Hadrat al-Qa’im (‘atfs) remain in the Sahlah (Kufah) Mosque till the end of his life?’ The Imam (‘a) said: ‘Yes.’ I asked: ‘How will be the Ahl adh-Dhimmah in his opinion?’ He replied: ‘He will deal with them concilliatorily just as the Prophet (S) used to behave with them. As subjects (of the Islamic state) they will pay the jizyah’.”(3)

Ibn Athir said: “At that time no Ahl adh-Dhimmah will be left to pay the jizyah.”(4)

Ibn Shawdhab said: “It is because of this that they refer to Hadrat al-Qa’im (‘atfs) as al-Mahdi (the Guided One) because he will be guided toward one of the mountains of Sham and from there he will take out the books of Tawrat (Torah). Through them he will discuss and debate with the Jews, and a group of them will embrace Islam through him.”(5)

hypocrisy and two-facedness in his heart, God will not banish and expel anyone except him and if he manifests such hypocrisy, God will shed his blood.” Then, the Imam (‘a) said: “By Him in whose hand is my soul! Just as the butcher slaughters his sheep, He will kill them,” and he pointed to his blessed neck with his hand.

Rawi said: “They say if the Imam appears, all actions and activities will be to his advantage and he will not shed blood.” The Imam (‘a) said: “It is not so. By God! (It will not be like that) so much so that you and us will shed their blood and wipe the sweat from ourselves” and then he pointed to his forehead with his blessed hand.(1)

When passing by the Khawarij(2) killed after their defeat, the Commander of the Faithful (‘a) said: “He who killed you is the one who beguiled you.”

It was asked: “Who is he?” He answered: “Satan and corrupt souls.” His companions said: “God uprooted them till the end of the world.”

The Imam (‘a) answered: “No. By Him in whose hand is my soul! They will be in the loins of men and the wombs of women, and they will come out continuously until they come out under the leadership of a person named Ashmat between the Tigris and Euphrates rivers. At that time, a man from our Ahl al-Bayt will fight him and send him to perdition. Afterward, there will be no more revolt on the part of the Khawarij until the Day of Resurrection.”(3)

Regarding the Batriyyah(4) sect, the same Imam (‘a) also said: “After the uprising of Hadrat al-Qa’im (‘atfs), he will proceed to Kufaha ten

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thousand people named Batriyyah, bearing arms, will hinder the Imam (‘atfs) there, saying: ‘Return to where you have been as we are not in need of the progeny of Fatimah.’ The Imam will unsheathe his sword and kill them all.”(1)

‘You are driving away the people from you like frightened sheep! Is this approach based on the order of the Messenger of Allah (S)?’

“One of the Imam’s supporters will rise up and say: ‘Keep silent or else I will behead you!’

The Imam (‘atfs) will bring out and show the covenant and pledge from the Prophet (S) which will be at his disposal.”(1)

Imam as-Sadiq (‘a) said: “During the uprising of Hadrat al-Qa’im (‘atfs), a group will leave aside the religion and wilayah albeit they will be imagined to be among his followers. There are also some individuals who will acknowledge the wilayah of the Imam and they would be like the splendorous sun and radiant moon.”(2)

should deceive you, and it is at that time when our Qa’im rises up that he will take revenge for God, His Messenger and for us.”(1)

The Imam (‘a) said in reply: “Have you imagined that it is the Day of Resurrection? God has given respite to Satan till the day of the uprising of our Qa’im. When God commissions him and (permits him to stage the uprising), he will go to the Kufah Mosque. At that time, walking on his knees, Satan will go there and say: ‘Woe is me from this day!’

“Hadrat al-Mahdi (‘atfs) will take hold of his forehead and slaughter him and that moment is the ‘appointed time’ when the respite given to Satan will come to an end.”(1)

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However, the magnitude of the transformations would be so far-reaching that when people are confronted with them they will say, “He has brought a new religion!”

Granting that the hadiths are indeed transmitted from the Infallibles (‘a), it is necessary to pay attention to the following pertinent points:

1. The conditions for the announcement and implementation of some divine laws will exist during the time of the advent of Hadrat al-Mahdi (‘atfs), notwithstanding their being established by God, and it is he who will announce and implement those laws.

2. With the passage of time, changes and distortions in the divine laws have been made by tyrants and corruptors, and after his advent Hadrat al-Qa’im (‘atfs) will rectify and regulate them.

In the book, Al-Qawl al-Mukhtasar, it is thus stated: “No innovation will be left unless he removes it and no tradition unless he revives it.”(1)

3. Since the jurists (fuqaha) apply rules (qawa’id) and principles (usul) in deducing religious rulings, sometimes a ruling they deduce might not be consistent with the true ruling although the product of such a deduction or inference (istinbat) is a religious proof for the mujtahid(2) and his followers (muqallidin).(3) In the government of the Imam of the Time (‘atfs), however, he will proclaim the true laws.

4. Some religious laws have been announced in particular situations and in emergencies and have not been in their true form due to dissimulation (taqiyyah).(4) During the period of the Imam (‘atfs) there will be no more taqiyyah and the true rulings shall be expressed.

Imam as-Sadiq (‘a) said: “During the uprising of our Qa’im, there will be no more taqiyyah and the Imam will unsheathe his sworda he will neither take anything from the people but the sword nor give anything to them but the sword.”(5)

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Regarding the abovementioned cases, it shall suffice to quote some hadiths:

In a lengthy hadith Imam as-Sadiq (‘a) said: “It is (incumbent) upon you (Muslims) to submit (to our command), to entrust affairs to us, to wait for our and your government, and to wait for our and your relief and deliverance.

When our Qa’im rises up, and our speaker speaks and teaches you anew the Qur’anic instructions, and the religious precepts and laws—in the same form that they have been revealed to Muhammad (S)—your scholars will reject his style and protest against him while you will not remain steadfast and firm in the religion of God and His path unless under the sword—the sword which is over your head.

“God has given the tradition of the previous communities to these people but they changed the traditions and distorted the religion. No law exists among the people but that which is distorted from its revealed form. May God have mercy on you! Accept whatever has been asked from you so that the one who will revive the religion would come.”(1)

Imam as-Sadiq (‘a) said: “During the advent of Hadrat al-Qa’im, he will invite the people to Islam anew and guide them toward it (Islam) when Islam had faded and become antiquated and the people had drifted away from it.”(2)

It can be deduced from these hadiths that Imam al-Mahdi (‘atfs) will not present a new religion in the world. Instead, since the people would have drifted away from the true Islam, he will invite them again to the religion just as the Prophet (S) invited them to it.

Imam as-Sadiq (‘a) said to Barid: “O Barid! By God! In this world no sanctuary for God would be left without being violated and the Book of God and the Sunnah of His Prophet would not be implemented.

From the day the Commander of the Faithful (‘a) passed away, the legal punishments (hudud) of God have never been observed among the people.” Then he said: “By God! Days and nights will not come to an end unless God revives the dead, lets the living die, returns the right to its owner (claimant), and establishes the religion acceptable to Him and His Prophet. Glad tidings to you and give glad tidings to you! By God! The truth is only in your hand.”(3)

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This hadith shows that the changes for the non-Shi‘ah are very remarkable although some cases would also be new for them.

In this chapter, we shall discuss the changes and reforms at the time of the Imam of the Time (‘atfs) in three parts: new laws, reforms, and the renewal of foundations and new judgments.

his (esoteric) knowledge, and there will be no need for witnesses as this method will also be employed in other judgments of the Imam. The secret behind the emphasis on these two cases has something to do with their importance.”(1)

“‘Hadrat al-Qa’im (‘atfs) will exterminate the descendants of Imam al-Husayn’s (‘a) murderers during his advent because of the fact that they are pleased with the act of their forefathers.’

“I asked: ‘With which tribe will your Qa’im start?’ He replied: ‘He will start from the Bani Shaybah and amputate their hands because they are robbers of the House of God in the holy city of Mecca (Makkah al-Mu‘azzamah)’.”(1)

Commander of the Faithful (‘a) said: ‘Woe unto him who destroyed you! Woe unto him who facilitated the way to your destruction! Woe unto him who built you with mud and baked clay, and changed the direction of Nuh’s (Noah) (‘a) qiblah!’

Then, he continued: ‘Blessed is he who will be the witness of your destruction during the time of Hadrat al-Qa’im of the Ahl al-Bayt! They are the excellent ones of the ummah who are in the company of the excellent ones of the progeny (‘itrat)’.”(1)

The same Imam (‘a) also said: “Undoubtedly, when our Qa’im rises up, he will destroy the Kufah Mosque and fix its qiblah.”(2)

will order the destruction of the minarets and maqsurahs(1) in the mosques.’ I said to myself: ‘Why will the Imam do so?’ Imam al-‘Askari (‘a) turned toward me and said: ‘It is because they are innovations, which neither the Prophet nor any Imam has built’.”(2)

Based on a hadith, the late Shaykh as-Saduq said: “On passing by a mosque whose minaret was high, the Commander of the Faithful (‘a) ordered the destruction of its minaret.”(3)

Majlisi al-Awwal said: “From these hadiths, the unlawfulness of building high minarets can be inferred because the presence of extravagance and dominance over the houses of Muslims is unlawful (haram). Most jurists (fuqaha), however, infer that what is meant by this hadith is the abominable (instead of haram).(4) As reported by Mas‘udi and Tabarsi, “He will order the destruction of minarets.”(5)

deprived, but have behaved toward people in such a manner as if they have no other business but enmity against all of humanity.

Finally, the government of al-Mahdi will become the inheritor of a world in which the tyrants, with all their might, had waged war and engaged in combat against humanity. They would have slaughtered a large number of people and those who have remained alive will no longer pin their hopes on other governments. They will seek refuge instead in the government that will fulfill its promises, and that government is no other than the government of al-Mahdi from the Progeny of Muhammad (S).

Imam al-Baqir (‘a) said: “Our government and state will be the last state and no party, group or family will remain to have any government unless that government would have been established prior to ours. The reason behind this is that if they could not see our modus operandi and government policy, they could not say, ‘If we had been in charge, we would have behaved in that manner,’ and this is the purport of God’s statement when He says:

﴿وَ ٱلْعَاقِبَةُ لِلْمُتَّقِیْن﴾

“And the outcome will be in favor of the God-wary.”(1)

the Booka he will kill twenty year olds who are ignorant of the precepts of his religiona destroy mosques and religious sitesa pass judgments based on the method of Dawud, which does not require witnesses in issuing verdictsa and the like, which are mentioned in your hadiths.

This belief leads to the abrogation of religion and nullification of religious precepts. In fact, in view of this belief, you have posited the existence of prophethood and a prophet after the Seal of the Prophets although you have not named him as a prophet”—what should be our reply?

We will say: We are not aware of the things mentioned in the question—that al-Qa’im (‘atfs) will not collect jizyah from the People of the Book and that he will kill twenty year olds who are ignorant of the precepts of their religion. And even assuming that there had been a hadith in this regard, it cannot be absolutely accepted.

What is possibly meant by the destruction of certain mosques and religious sites is that these mosques and religious sites have been constructed contrary to the spirit of piety and God’s command, which of course, will be a legitimate act for the Prophet (S) did a similar act.(1)

That al-Qa’im will pass judgment similar to that of Dawud and not be in need of witnesses and evidence in issuing verdicts is also an issue which is not absolute and certain according to us. If it is correct, it should be so understood that in cases where he has knowledge of the truth of the cases and the nature of the disputes, he will pass judgment based on his knowledge.

For, whenever an Imam or judge acquires certainty on a subject, it becomes necessary for him to give a verdict in accordance with his knowledge and he will no longer be in need of any witness or evidence, and this point will not cause the abrogation of religion.

They have also said: “The Qa’im will not collect jizyah, and he will neither listen to the testimony of witnesses nor pay attention to evidence. Even assuming it to be correct, it will not lead to the abrogation of religion either. This is because the proof of abrogation (naskh) comes after the

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abrogated (mansukh) law, precept or decree and they do not come simultaneously. If the two proofs (proof of abrogation and proof of the abrogated law, precept or decree) came together, one could not abrogate the other although the former is contrary to the latter in meaning.

For instance, if we assume that God said, “On Saturday up to a certain time, you have to stay at home, and after that time you are free to go wherever you like.” This statement cannot be said to be an abrogation because the “lifting proof” (dalil ar-rafi‘) is together with the “proof of effect” (dalil al-mawjib).

As this fact becomes clear and since we know that the Prophet (S) had informed us that “The Qa’im is from my progenya follow his orders and accept whatever decree he will issue,” it is obligatory upon us to follow him and act upon whatever decree he would issue.

Thus, if we accepted his ruling—although it might be different from some of the previous precepts—we would not regard it an act of abrogating the precepts of the religion of Islam because as we have said, abrogation of laws or precepts on an issue whose proof has emerged cannot be realized.(1)

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inhabitants, ensuring peace, security and improvement in economic conditions. In action, however, each of them would have been worse than the other, introducing nothing but corruption, killing and ruin.

Leninism collapsed while Maoism was disfavored by its own leaders, and Western democracy, on the other hand, is nothing more than a people-deceiving slogan.

The time will finally come when justice and equity would be implemented by the able hand of the man of God on the earth full of tyranny.(1) He will be so serious and decisive in actualizing the slogan that “He will fill the world with justice and equity”—that its effect would be felt everywhere.

Imam al-Mahdi (‘atfs) will administer the government and nurture the people in such a manner that the word “tyranny” will no longer hold a place in one’s mind, and according to the hadiths no person will oppress another anymorea even animals will also cease harming and oppressing others to the extent that the sheep and the wolf will mingle with each other.

Umm Salmah reported that the Prophet (S) said: “The Mahdi (‘atfs) will institute justice in society to the extent that the living will wish that their dead would live again in order to partake in reaping the fruits of justice.”(2)

Commenting on the noble verse (ayah),

﴿اعْلَمُوا أَنَّاللَّهَ یُحْیِی الأرْضَ بَعْدَ مَوْتِهَا﴾

“Know that Allah revives the earth after its death,”(3)

Imam al-Baqir (‘a) said: “God will revive the earth through Hadrat al-Qa’im (‘atfs). He will behave justly on earth and with the spread of justice the earth will be revived after its death from rampant tyranny.”(4)

Imam as-Sadiq (‘a) also said: “By God! Certainly, the justice of al-Mahdi (‘atfs) will penetrate their houses and rooms just as heat and cold penetrate therein.”(5)

It can be inferred from this hadith that notwithstanding the desire of certain groups of people and even their opposition, justice will encompass the entire world without any exception.

On the exegesis of the noble Qur’anic verse (ayah),

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﴿ الَّذِینَ إِن مَّکَّنَّاهُمْ فِی الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّکَاةَ ﴾

“Those who, if We granted them power in the land, maintain the prayer, give the zakat,”(1)

Imam al-Baqir (‘a) said: “This verse has been revealed concerning the station of al-Mahdi and his supporters. Through them God will manifest His religion and make it so dominant that no trace of tyranny and innovation (bid‘ah) could be seen.”(2)

In this regard, Imam ar-Rida (‘a) said: “During the advent of Hadrat al-Mahdi (‘atfs), he will establish the scale of justice in society and from then on, no one will oppress anyone anymore.”(3)

The Commander of the Faithful (‘a) also said: “The Imam (‘atfs) will behave justly with peasants and the people.”(4)

Jabir ibn ‘Abdullah al-Ansari said: “A person came to Imam al-Baqir (‘a) and asked: ‘Take this five hundred dirham zakat on my properties!’

The Imam (‘a) said: ‘Keep it and give it to your neighbors yourself, and the indigent and needy Muslims.’ Then, he said: ‘During the uprising of the Qa’im from among us, the Ahl al-Bayt, he will distribute property evenly and he will behave justly with them (people). Thus, anyone who follows him will actually be following God and anyone who disobeys him will actually be disobeying God. In view of this, he will be called the Mahdi (the Guided One) as he has guidance with respect to hidden affairs and issues.”(5)

Justice at the time of al-Mahdi (‘atfs) will be so pervasive that even religious priorities will be observed. By utilizing the facilities intended for them, those who want to perform their religious obligations will have priority over those who are at the threshold of doing optional acts of worship. For example, during the time of Hadrat al-Qa’im (‘atfs) when Islam and the divine government are established in the entire world, it would be natural for religious rites to be held in a splendorous and indescribable manner.

Due to the spread of the Islamic government, there will be no more obstacles obstructing the performance of the Abrahamic Hajj, which is one of the religious rites. In performing the Hajj the people will be like a torrential flood rushing toward the Ka‘bah. As a result, the area surrounding the

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Ka‘bah will be overcrowded and it would not be able to accommodate all the pilgrims.

The Imam (‘atfs) will issue an order for priority to be given to those who are performing the obligatory Hajj. In the words of Imam as-Sadiq (‘a), that will be the first manifestation of justice of the Promised Mahdi (‘atfs).

Imam as-Sadiq (‘a) said: “The first thing to be manifested of the justice of Hadrat al-Qa’im (‘a) is that he will announce that those who are performing the optional Hajj or rituals, kissing the Hajar al-Aswad,(1) and doing optional tawaf(2) would have to offer the same opportunities to those who would be performing the obligatory Hajj.”(3)

Maybe the old would wish that they were still small and young because they would like to spend more time under his government while the youth would wish to be old enough because they want to be responsible enough to play a role in the implementation of the programs of the divine government of Hadrat Wali al-‘Asr (‘atfs), and thus, acquire spiritual reward in the hereafter.

The government of the Imam (‘atfs) will have such an impact that even the dead will benefit from it.

In this regard, Hadrat ‘Ali (‘a) said: “A man from my progeny will come, as a result of whose advent and government, no dead person would remain in the grave without having received relief and blessings there, and they will visit and give the glad tidings of his uprising to one another.”(1)

In Kamil az-Ziyarat,(2) “al-farahah” has been interpreted as “rejoicing” and “delight” and the use of the word “mayyit” (dead) in the hadith deserves close attention because it can be concluded that this relief and comfort is universal and not confined to a particular group of souls. If we put this hadith beside those that state, “The souls of the infidels will be in the worse state of enchainment and captivity,” its meaning will be made cleara for, it is said that with the advent of the Imam, the order for their release from chastisement will be given, or the state of “the absence of relief and mercy in the treatment by the chastising angels” will be changed for a certain period, however short will it be, as a token of respect for the establishment of the divine government on earth. Within that short period, the chastising angels will desist from punishing the souls of the infidels and hypocrites.

“‘During the uprising of our Qa’im, God will take revenge on behalf of His Messenger and all of us upon the enemies’.”(1)

Imam as-Sadiq (‘a) mentioned Sahlah Mosque and said: “That is the house of our Sahib (Hadrat al-Mahdi)a there will be a time when he will stay there with his family.”(2)

Imam al-Baqir (‘a) said: “The Mahdi (‘atfs) will rise upa he will go to Kufah and reside there.”(3)

The same Imam (‘a) also said: “When our Qa’im rises up and goes to Kufah, there will be no believer who would not take residence there with al-Mahdi (‘atfs) or visit that city.”(4)

In this regard, Hadrat Amir (Imam ‘Ali) (‘a) said: “A time will come when al-Mahdi’s (‘atfs) place for prayers will be here (Kufah Mosque).”(5)

Abubakr Hadrami said: “I asked Imam al-Baqir (‘a) or Imam as-Sadiq (‘a): ‘Which land is more sacred after the House of God (in Mecca) and the Mosque of the Prophet (in Medina)?’ He replied: ‘O Abubakr! The land of Kufah is a sacred place, where the Sahlah Mosque is found, a mosque where all the prophets have prayeda from there divine justice will be established, and the Qa’im of God and those who rise up after him will be from there. There is the place of the prophets and their righteous successors’.”(6)

Muhammad ibn Fadil said: “The Day of Resurrection will not come to pass unless all the believers gather in Kufah.”(7)

The Messenger of Allah (S) said: “Hadrat al-Mahdi (‘atfs) will rule for nine or ten years and the most fortunate people with respect to him are the people of Kufah.”(8)

It can be deduced from this set of hadiths that the city of Kufah would be the epicenter of activities and the political capital of the Imam of the Time (‘atfs).

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Hadrat ‘Ali (‘a) said: “…There will be soldiers in front of Hadrat al-Mahdi (‘atfs) and his minister will be from among the tribe of Hamdan(1).”(2)

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In this regard, it is also stated: “Men of God will accompany the Mahdi (‘atfs)—men who will respond to his call and support him. They will be his ministers and statesmen who will shoulder the heavy responsibilities of the government.”(1)

‘Abdullah ibn ‘Abbas said: “The Companions of the Cave will be supporters of the Mahdi.”(2)

Halabi said: “All the Companions of the Cave are of the Arab race and they speak in no language other than Arabic. They will be among the ministers of the Mahdi.”(3)

From the aforementioned hadiths and statements, we can conclude that the heavy burden of governing and administering the vast Islamic territories cannot be shouldered by just anybodya instead, individuals, who have been tested on many occasions and have proven their merit in various trials, must accept this responsibility.

Therefore, we can see that the head of the ministers in the government of al-Mahdi (‘atfs) is Hadrat ‘Isa (‘a) who is one of the leading prophets (ulu’l-‘azm). Similarly, among the outstanding officials of his government will be Salman al-Farsi, Miqdad, Abu Dujanah, and Malik al-Ashtar, who had shown their merit in handling affairs during both the time of the Prophet (S) and that of the Commander of the Faithful (‘a), as well as the tribe of Hamdan. All of them have embellished the pages of the early history of Islam and during the rule of ‘Ali ibn Abi Talib (‘a).

Perhaps it can be said that the period of rule would be seven years, but the length of a year at that time will be different from ours, as indicated in some hadiths such as the following:

“His rule will be seven years and each year is equivalent to ten of your years. Therefore, the years of his rule will be equivalent to your seventy years.”(1)

Imam ‘Ali (‘a) said: “Hadrat al-Mahdi (‘atfs) will rule for seven yearsa every year in that time will be equal to ten years of yours.”(2)

The Holy Messenger of Allah (S) said: “The Mahdi (‘atfs) is from us… and for seven years he will take charge of affairs.”(3)

The Prophet (S) also said: “He will rule for seven years over this ummah.”(4)

The Messenger of Allah (S) also said elsewhere: “The tenure of rule of al-Mahdi (S) will be seven years at the shortest or it will last for eight or nine years at the longest.”(5) It has also been reported: “Hadrat al-Mahdi (‘atfs) will rule in this world for nine years.”(6)

Jabir ibn ‘Abdullah al-Ansari asked Imam al-Baqir (‘a): “How many years will the Imam of the Time (‘atfs) live?” The Imam (‘a) replied: “From the day of the uprising till his demise will be nineteen years long.”(7)

The Messenger of Allah (S) said: “Hadrat al-Mahdi (‘atfs) will rule for twenty years. He will take out the treasures from the grounda he will conquer the lands of polytheism.”(8)

He (S) also said: “The Mahdi (‘atfs) is from my progeny and he will rule for twenty years.”(9)

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It has also been reported: “The Imam (‘atfs) will rule for ten years.”(1)

In answer to the question on how many years the Mahdi (‘atfs) will rule, Hadrat ‘Ali (‘a) said: “He will rule over the people for thirty or forty years.”(2)

Imam as-Sadiq (‘a) said: “Hadrat al-Mahdi (‘atfs) will be from my progeny and his age will be equal to that of Ibrahim Khalil ar-Rahman (Prophet Abraham) (‘a). He will appear at the age of eighty years and rule for forty years.”(3)

The same Imam (‘a) also said: “The tenure of Hadrat al-Qa’im’s (‘atfs) rule will be nineteen years and some months.”(4)

Imam al-Baqir (‘a) said: “Hadrat al-Qa’im (‘atfs) will rule for three hundred and nine years just as the Companions of the Cave stayed in the cave for the same period.”(5)

The late Majlisi said: “The hadiths regarding the Imam’s (‘atfs) period of rule must be explained under the following probabilities: Some hadiths refer to the entire period of rule while some others point to the period of stabilization and establishment. Some are based on the years and days that we are acquainted with while others are based on the years and days in the time of the Imam (‘atfs) which are long. God knows best the truth of the matter.”(6)

After mentioning the hadiths, the late Ayatullah Tabasi, my honorable father, gives preference to the hadith that propounds seven years, but he says: “It means that by the power of God, every year at that time will be equal to ten of our years.”(7)

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another. And there are still more similar hadiths.

Although some of them perhaps refer to miracles, one can realize the abovementioned transformation by paying close attention to all the pertinent hadiths.

The hadiths show the world during the period of the Imam of the Age (‘atfs) as a civilized world at the apex of power and scientific advancement. In general, the state of technology at that time will be far more advanced than that of the present day just as today’s technology is astoundingly different from that of past centuries.

The most fundamental distinction between the advancement at the time of Hadrat al-Mahdi (‘atfs) with that of the present is that in our time the advancement of science and technology has been leading to the degeneration of the culture and morality of human society and the more human beings make advancements in science the farther they move from humanity and the more they head toward corruption, retrogression and annihilation.

During the period of al-Mahdi (‘a), however, the situation will be different. While mankind will be attaining the highest growth in science and technology, to the same extent it will also be achieving the loftiest moral goals and human perfection.

With the implementation of divine programs in the government of Imam al-Mahdi (‘atfs), mankind will be so cultivated in personality that it would seem as if they were different from those human beings who had lived in the past. Just yesterday, they used to shed the blood of the nearest kith and kin for the sake of a single dirham or dinar, but now during the government of the Imam (‘atfs), money and wealth will become so insignificant and trivial for them that for them asking for such will be regarded as a sign of meanness and vileness of nature.

If just yesterday jealousy, rancor and enmity had been prevalent among them, during the government of Imam al-Mahdi (‘atfs) hearts will be as close together as if they were one soul in different bodies. The hearts of people who were irresolute, sluggish and weak will become stronger and firmer than iron.

Yes, the government of al-Mahdi (‘atfs) will lead to the growth and perfection of the intellect and morality, and that time will be the day when talents will be perfected. What used to happen just yesterday was the result of narrow-mindedness, but in the divine system of al-Mahdi (‘a) humanity will reach the pinnacle of maturity and such qualities as morality, thinking and will will reach their heights.

This promise is the very great promise that will be realized in the government of justice of al-Mahdi (‘atfs). It is a gift that no government at no point in time has been able to present to human society.

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the way of human perfection.

Hadrat Wali al-‘Asr (‘atfs) is equipped with these thingsa therefore, he will rule over the world and apart from leading mankind toward progress in science and technology, he will also draw them toward moral and human perfection.

At this juncture, we shall mention some hadiths that illustrate the progress and advancement in science and technology during the period of Hadrat al-Mahdi (‘atfs):

Regarding the means of communication during the period of the Imam of the Age (‘atfs), Imam as-Sadiq (‘a) said: “During the period of Hadrat al-Qa’im (‘atfs) the believer in the east would be able to see his brother in the west. Similarly, the believer in the west would be able to see his brother in the east.”(1)

This hadith can be better understood by taking into account the invention of video telephones. It is not clear, however, if this means of communication will be introduced in the entire world so that the people could use it conveniently. It is also possible that a more advanced system will replace it, or there is another means which is beyond all these mentioned things.

The same Imam (‘a) also said in another hadith: “When our Qa’im rises up, God will enhance the audio-visual power of our Shi‘ah in such a manner that the Imam will talk to his Shi‘ah from a distance of one barid (24 kilometers) while they would be able to hear his voice and see hima this will happen while the Imam remains where he is.”(2)

Mufaddal ibn ‘Umar asked Imam as-Sadiq (‘a): “In which site and place will Hadrat al-Mahdi appear?”

The Imam (‘a) replied: “During his advent there would be no witness that could see the Imam when others could not see him (that is, during his advent everybody would be able to see him), and if anyone would claim other than this fact, you have to deny him.”(3)

Imam as-Sadiq (‘a) said: “It is as if I can see Hadrat al-Qa’im (‘atfs) wearing the armor of the Prophet (S)… And no inhabitant of any land could remain without having seen him in a manner that it would seem as if he was in their own country.”(4)

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It can be understood from this hadith that during the time of Hadrat al-Mahdi (‘atfs), people would be able to see him by means other than what exists today, for it has thus been stated in the hadith that “The people would be able to see him in a manner that it would seem as if he was among them in their own country.”

There are two probabilities in this regard: (1) a system of broadcasting three dimensional images will be spread all over the world at that time, and (2) a more advanced system which will replace the existing one will be utilized in seeing him, or the hadith points to a miracle to be preformed by the Imam (‘atfs).

Regarding the means of transportation at that time, the Messenger of Allah (S) said: “After you, communities (aqwam) shall come, under whose feet the earth can be traversed and for whom the doors of the world will be opened… The earth can be traversed in less than the blink of an eye so much so that if any of them wants to traverse the world from east to west in an hour, they would be able to do this.”(1)

Many hadiths have been narrated concerning the advance of information technology during the advent of the Imam of the Time (‘atfs) as well as in his government. It would be sufficient to mention two of them:

The Noble Messenger (S) said: “By Him in Whose hand is my soul! The Day of Resurrection shall not come to pass unless one’s shoe, walking stick or staff would report to him what his family had done after going out of his home.”(2)

Concerning the types of information during the period of Hadrat al-Mahdi (‘atfs), Imam al-Baqir (‘a) said: “He acquired the name “Mahdi” (the guided one) because he will be guided regarding hidden affairs so much so that he would dispatch men to execute a person whom the people do not know was a criminal.

The degree of the Imam’s awareness of the people would be such that if a person would speak inside his house he would be afraid lest the walls of his house gave report and bore witness.”(3)

This hadith probably indicates the amazing advancement of the system of information during the period of the Imam of the Time. Of course, any government that will rule over the entire world will need a complex system and structure of information. Similarly, it is also possible that it refers to the apparent purport of the hadith, i.e. the wall itself would give a report.

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Asbagh ibn Nabatah said: “I heard ‘Ali (‘a) saying, ‘It is as if I can see the ‘ajam (non-Arab people) spreading their tents in the Kufah Mosque and teaching Qur’an to the people just as it had been revealed’.”(1)

This hadith clarifies the identity of the teachers of the Qur’an as ‘ajam and according to linguists(2) the word ‘ajam here refers to the Persians and Iranians.

Imam al-Baqir (‘a) said: “During the period of Hadrat al-Mahdi (‘a) wisdom and understanding will be given to you such that a woman in her house will pass judgment based on the Book of Allah and the Sunnah of the Prophet (S).”(3)

Maybe what is meant by Zahr al-Kufah mentioned in the hadith is the holy city of Najaf since some scholars have described Najaf as Zahr al-Kufah.

through whom none of the corrupt and deviant will remain without being reformed.”(1)

One of the features of the period of Hadrat al-Mahdi (‘atfs) is that greed and covetousness will be wiped away and the spirit of freedom from want will be instilled in men.

The Messenger of Allah (S) said: “At the time when Hadrat al-Mahdi (‘atfs) rises up, God will put contentment and freedom from want into the hearts of His servants so much so that the Imam will announce that anybody who was in need of wealth and property to come forward but nobody will take the first step forward.”(2)

What is interesting to note is that in the hadith the word ‘ibad (servants) has been used. It implies that this spiritual transformation will not be confined to a particular group. In fact, this inner change will happen to all human beings.

The Prophet also (S) said: “I give you the glad tidings of the Mahdi (‘atfs) who shall be sent to the people while commotion and discord are prevalent among them. Then, he will fill the earth with justice and equity just as it had been full of tyranny and oppressiona the inhabitants of the heavens and the earth will be pleased with him.

“God will make the hearts of the ummah of Muhammad (S) overflowing with freedom from want so much so that a caller will announce, ‘Anybody who is in need of wealth and property should step forward (so as to satisfy his need),’ but nobody would come forward except one person. Then, Hadrat al-Mahdi (‘atfs) will say to him: ‘Go to the treasurer and tell him that Mahdi has ordered him to give you wealth and property.’

The treasurer will say: ‘You collect the money with your two hands,’ and he will do so but while still there he will regret what he had done and say to himself: ‘What happened for me to become the most covetous of the ummah of the Prophet (S)?! Did the One who made them contented and free from want fail to make me free from want?’ Then he will return to give back the money. But the treasurer will not accept it, saying: ‘We do not take back anything we have given!’”(3)

In the hadith the phrase, “محمّد أمّة قُلوب یملأ” has been used, which needs close attentiona for, riches and freedom from want is not the point. Instead, it

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is magnanimity and inner freedom from want. It is possible for a man to be poor but has inner freedom from want.

In this hadith the phrase

“ قُلوب یملأ”

has been used, which implies that their hearts are full of the sense of freedom from want and apart from that, their financial status is also good.

There are some hadiths regarding the people’s intellectual growth, moral perfection and strength of faith during the period of Hadrat al-Mahdi (‘atfs). It will suffice to mention some of them:

Imam al-Baqir (‘a) said: “When our Qa’im rises up, he will put his hand on the heads of the servants of God and their intellects will be gathered (i.e., he will give them concentration and intellectual growth by the will of God) and he will perfect their morality.”

(1)

Bihar al-Anwar mentions the phrase,“أحلامهم”

which means, “their wishes”.

(2)

Since he will fully implement Islamic commands, the Imam of the Time (‘atfs) will bring about the intellectual growth of the people and materialize the objective of the Noble Prophet (S) when he said: “I was sent to perfect the morality of mankind.”

The Messenger of Allah (S) said to Hadrat Fatimah (‘a), God will send a man from the progeny of these two (Hasan and Husayn) who will conquer the strongholds of misguidance and subdue the locked and blackened hearts.”(3)

Imam al-Baqir (‘a) said that the Commander of the Faithful (‘a) said: “A man from my progeny will appear… And he will put his hand on the heads of the servants of God. Then, no believer will remain unless his heart would become more formidable than big pieces of iron and anvil, and he would acquire the strength of forty men.”(4)

The people during the time of Hadrat al-Qa’im (‘atfs) will believe in the deceitfulness of the world, knowing all the adversities and sins therein. In terms of faith and piety they will reach such a sublime state where the world can no longer beguile them.

The Messenger of Allah (S) said: “The earth will bring out its best substances such as gold and silver. Then the murderer will come forward and say, ‘On account of them I committed murder,’ and he who severs his relationship with his kith and kin will say, ‘These were the reasons for the severance of relationships.’ The stealer will say: ‘It was because of them my

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hand was amputated.’

Then, all of them will release the gold and they will not take anything from them.”(1)

Zayd az-Zurrad reports: “I said to Imam as-Sadiq (‘a): ‘We are afraid that we would not be among the believers.’ He asked: ‘Why?’ I replied: ‘Because among us, we cannot find anyone who prefers his brother-in-faith to his dinar and dirham, and we can see that dirham and dinar for us are preferable to a brother-in-faith with whom we have been united by the wilayah (guardianship) of, and love for, the Commander of the Faithful (‘a).’

“The Imam (‘a) said: ‘That is not the casea you are believers, but your faith will not be perfected unless our Qa’im rises up. At that time, God will instill brotherhood and fortitude in you and then you will become perfect believers.”(2)

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flocks of sheep like shepherd dogs while lions will be among a herd of camels as if they were young small camels.”(1)

Hudhayfah reports that he heard the Prophet of God (S) saying: “During the advent of Hadrat al-Qa’im… Birds will lay eggs in their own nests and so will the fishes in the sea.”(2)

Perhaps, it means that they will feel a sence of security, and with nothing to worry about, they will lay eggs in their nests and habitats.

Abu Amamah Bahili narrates: “One day the Messenger of Allah (S) delivered a sermon to us and at the end he (S) said: “The leader of the people at that time will be a righteous man… In that time, sheep and cows will not be attacked and animosities will be removed from hearts. Bridles will be removed from the mouths of animals. Children will put their hands in the mouths of fierce animals but the latter will not harm them. Young animals will be put in front of lions and other beasts of prey and yet they will not be harmed. Lions will be among a herd of camels like shepherd dogs while the wolves will be in the midst of shepherd dogs.”(3)

This hadith perhaps alludes to the absolute security and emergence of the sense of confidence with one another.

The Prophet (S) also said: “When ‘Isa ibn Maryam comes down and kills ad-Dajjal, snakes and scorpions will not be hiding and will harm no one.”(4)

These hadiths clearly illustrate the degree of security from harm of person and property during the period of Hadrat al-Mahdi (‘atfs). The shepherd will send his herd in the fields and not worry about its being stolen by man and attacked by beasts of prey. Man will travel or live among harmful animals and be safe from their harma it would be as if the law on respecting the rights of others had been accepted among the fierce animals and insects, and they all submitted and abided by it. Maybe some degrees of that security could be due to the fact that during the period of Hadrat al-Mahdi (‘atfs) divine favors will be abundant, and since all animals will also benefit from them and experience security, they, in turn, will not harm anyone.

Public security in the period of the Imam of the Time (‘atfs) will be so pervasive that even if one was sleeping, he would be certain that nobody would wake and disturb him.

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The Messenger of Allah (S) said in this regard: “The ummah of al-Mahdi will seek refuge in him just as honeybees seek refuge in their queen. He will fill the earth with justice and equity just as it had been filled with tyranny and oppression to the extent that the people will return to their primordial nature (fitrah). A sleeping person will not be awoken while no one’s blood would ever be shed (unjustly).”(1)

established along the highways, and the oppressed be dealt with justly by passing a just verdict and be assisted?”(1)

One of the companions of Imam as-Sadiq (‘a) said: “One day, Abu Hanifah came to Imam as-Sadiq (‘a). The Imam (‘a) asked him: ‘Which place does this Qur’anic verse refer to:

﴿ سِیرُوا فِیهَا لَیَالِیَ وَأَیَّامًا آمِنِینَ ﴾

“Travel through them in safely, night and day”(2)?”

Abu Hanifah said: “I think it is between Mecca and Medina.”

The Imam (‘a) turned toward his companions and said: “Don’t you know that people on this route are being attacked, their properties plundered, having no security, and are being killed?”

His companions replied: “Yes, it is so,” and Abu Hanifah kept silent.

The Imam (‘a) asked him again: “Which place in the world is referred to in this verse when God says:

﴿ وَمَنْ دَخَلَهُ کَانَ آمِنًا ﴾

“And whoever enters shall be secure.”(3)?”

Abu Hanifah said: “It is the Ka‘bah.”

The Imam (‘a) said: “Don’t you know that Hajjaj ibn Yusuf ath-Thaqafi(4) attacked the Ka‘bah with catapults in order to suppress Ibn Zubayr and killed him. Was he then in a secure place?”

Abu Hanifah kept silent and did not say anything.

As he left the assembly, Abubakr Hadrami asked the Imam (‘a): “May I be your ransom! What are the answers to these two questions?”

Imam as-Sadiq (‘a) said: “O Abubakr! The first verse refers to the assistance given to the Qa’im from among us, the Ahl al-Bayt. Also, when God said, “Whoever enters it is safe,” it means that anyone, who pays

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allegiance to the Imam and enters into allegiance with him and thus becomes one of his supporters and companions, is safe.”

‘Ali ibn ‘Uqbah narrated from his father: “When Hadrat al-Qa’im (‘atfs) appears, he will issue judgments justly and tyranny will be removed during his government, and on account of his presence roads and highways will become safe.”(1)

Qatadah said: “Hadrat al-Mahdi (‘atfs) is the best of men… During his time, the earth will become so safe that a woman along with five other women, without any male companion, will set out for Hajj and not be afraid of anything.”(2)

‘Adi ibn Hatam said: “Surely, a day will come when a weak woman from Hirah (near Najaf) will perform pilgrimage in the House of God alone and she will not be afraid of anyone except God.”(3)

(Prophet Moses) who judge rightfully… the seven Companions of the Cave (ashab al-kahf), Yusha‘ (Joshua) the wasiyy (executor of will) of Musa, the believer from the family of Pharaoh, Salman al-Farsi, Abu Dujanah, and Malik al-Ashtar.”(1)

Abu Basir asked Imam as-Sadiq (‘a): “With the exception of this group (three hundred and thirteen persons) are there any other people behind the Ka‘bah?” The Imam (‘a) answered: “Yes, there are believers, but this will be the group of jurists, experts, learned men, and judges upon whose breasts and backs of the head, the Imam (‘a) will put his hand and rub. Afterward, no judgment will be difficult for them.”(2)

It is thus stated in Bihar al-Anwar: “They will be the assistants of al-Mahdi and rulers on the earth.”(3)

The Sadiq (Truthful) of the Ahl al-Bayt (‘a) said: “When Hadrat al-Qa’im (‘atfs) rises up, he will designate a ruler for every country and say to him: ‘The program of your activity is in your hand. If in the performance of a duty a problem arises for which you do not know the ruling, look at the palm of your hand and act according to what you find therein.”(4)

It is possible that finding the judicial ruling on a problem from the palm of the hand alludes to the speed of communication with the central government and obtaining the pertinent information on solving them. It may also point to the amazing talent of the officials in performing their tasks that with just a single glance they could pronounce a ruling. Perhaps the hadith is talking about a miracle, which the human mind could not comprehend, by which problems could be easily solved.

Imam al-Baqir (‘a) said: “After the advent of al-Mahdi (‘atfs) no one’s right could be usurped by another without it being regained by the Imam and returned to its rightful owner.”(5)

Imam as-Sadiq (‘a) said: “When the Qa’im of the Progeny of Muhammad (S) rises up, he will judge and issue rulings based on the method of judgment of Prophet Dawud (David) and he will not be dependent on witnesses and evidence. God will inspire him (the divine laws) and he will

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behave according to his (inspired) knowledge and make judgments based upon it.”(1)

Ja‘far ibn Sayyar Shami said: “The magnitude of the restoration of lost rights (during the time of al-Mahdi (‘atfs)) will be to such an extent that if the right of a certain person is between the teeth of another, the Imam will regain it and restore it to its owner.”(2)

Of course, such actions with respect to the rights of people will be done by the courts which are convened during the rule of al-Mahdi (‘atfs) and the judges therein will be such figures as Salman, Malik al-Ashtar, the great men among the community of Musa, and others, and the top judicial post will be assumed by the Imam himself. It would be natural that there will be no more concern for the trampling of rights as the statement, “If the right of a certain person is between the teeth of another, the Imam will regain it and restore it to its owner,” bespeaks of this reality.

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The society’s economy will booma poverty and indigence will be wiped outa there will be progress everywhere, and commerce will flourish considerably.

There are many hadiths transmitted concerning the economic boom at the time of the Imam of the Age (‘atfs). It shall suffice for us to quote some of them here:

The Prophet (S) also said: “A person from Quraysh will appear… and he will distribute wealth among the people and act based on the Sunnah of their Prophet.”(1)

In another hadith, he (S) said: “The Mahdi will take out treasures from under the ground, distribute wealth among the people, and restore the splendor of Islam.”(2)

The Prophet (S) also said: “During the last period of my ummah, there will be a caliph who will give handfuls of possessions to the people without counting them.”(3)

‘Abdullah ibn Sinan reports: “My father said to Imam as-Sadiq (‘a): ‘I have at my disposal some tributary lands which I have cultivated.’ The Imam (‘a) remained silent for a while and then said: ‘If our Qa’im rises up, your share from the land will be more than that’.”(4)

Imam al-Baqir (‘a) said: “When the Qa’im of the Ahl al-Bayt rises up, he will distribute the public treasury among the people evenly and he will behave justly with them.”(5)

The Messenger of Allah (S) said: “The name of the last Imam will be similar to mine. He will appear and fill the world with justice. When wealth would have been stored up, a person will ask for property from him. The Imam (‘atfs) will say: ‘Take it yourself from these possessions.”(6)

This hadith alludes to the elimination of society’s needs to the extent that wealth will exceed consumption. In other words, the government of Hadrat al-Mahdi (‘atfs) apart from having no budget deficit will have surplus income.

Imam as-Sadiq (‘a) said: “When our Qa’im rises up… The earth will bring out its treasures and expose them in such a manner that the people could see them on the ground with their own eyes. The payers of zakat will look for someone needy to whom they could give their zakat but they would not be able to find anyone. Owing to the grace and munificence of God, the people will become needless of others.”(1)

‘Ali ibn ‘Uqbah narrated: “During that time, no one would be able to find a place where they can give charity and spend money in the way of goodness because the believers will be free from want everywhere.”(2)

Imam al-Baqir (‘a) said: “The people will go to al-Mahdi paying their taxes. God will endow our Shi‘ah with a comfortable and easy life and they will live while being free from want. And if the grace and felicity of God had not encompassed them, they would have risen up with such freedom from want.”(3)

Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘a) will give gifts to the people twice a year. He will give salaries twice a month and he will treat the people equally in such a manner that nobody who is in need of zakat could be found in society. The payers of zakat will bring the share of the poor to them but the poor will not accept them. Having no alternative, they will place the revenue in specially bags and bring them where the Shi‘ah are located but they will say, ‘We are not in need of your dirhams’.”(4)

From the abovementioned hadiths two points can be learned. Firstly, the people during the rule of Hadrat al-Mahdi (‘atfs) will have intellectual maturity such that, even without any force and pressure exerted on them, they will perform their obligations in every respect. One of these obligations is the payment of taxes on their income to the Islamic state.

If all the Muslims would pay the khums on their income and zakat on their assets to the Islamic government, their aggregate will be huge and the

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government would become able to undertake any measure of reform and public service.

Secondly, although Hadrat al-Mahdi’s (‘atfs) grants to the people at that time will be countless and the people will have incomes through various means that would render them free from need, what is worthy of attention is the sublime nature and spirit of contentment they will have.

For, there are many rich people who have hungry natures and greedy spirits while there are many people who, in spite of their being poor, have lofty natures and spirits of contentment. The people during the period of the Imam of the Time (‘atfs) will possess the spirit of contentment and this is the very spiritual transformation that will occur at that time.

property. In addition to the right that every Muslim has with respect to his share in the public treasury, he will give to the poor as much as he deems appropriate.

This hadith indicates the expansion of the city of Kufah, which will spread in the direction of Hirah, which is at present approximately sixty kilometers away from Kufah and to Karbala’, in another direction, which also is the same distance from Kufah.

Habah ‘Arani said: “The Commander of the Faithful (‘a) went to Hirah. There, pointing toward Kufah, he said: ‘Certainly, the houses of the city of Kufah will be connected to the city of Hirah and it will be so developed that every dhara‘(1) (approximately one meter) of land in these two cities will be sold and purchased at great expense for many dinars.”(2)

Perhaps, the future expansion of Kufah and the expensiveness of its property will be due to its being the capital of the Islamic government in the future and based on hadiths, the faithful will go there.

In the same vein, roads and highways will expand during the period of Hadrat al-Mahdi (‘atfs) and special rules will be observed in this context. In this connection, Imam al-Baqir (‘a) said:

“When Hadrat al-Qa’im rises up, he will go to Kufah… Then, no corniced mosque (having a porch or crenation or overlooking other houses) will remain on the surface of the earth without being destroyed by him and restoring it to a form lacking their previous features, and he will expand the main roads.”(3)

Imam al-Kazim (‘a) said: “When our Qa’im rises up, he will inform those who own means of transportation (animal or otherwise) to travel along the middle of the highways and roads just as he will order pedestrians to walk on the sidewalks of the street. Thus, anyone riding who traveled along the edge of the street and harmed somebody will be obliged by the Imam (‘a) to pay blood-money. Similarly, any pedestrian who walked in the middle of the street and was harmed by somebody would have no right to receive blood money.”(4)

We can understand from this hadith that the cities will be so developed, main roads so expanded and means of transportation so multiplied that a law will be imposed not only for the means of the transportation but also for pedestrians.

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Yes, a government that will use science and technology, expand the main roads, and construct expressways will also impose a law for driving with strong executive guarantees.

He (S) also said elsewhere: “He (‘atfs) will fill the earth with justice and equity while the sky will send down rain, and as a result, the soil will produce its crops permanently and my ummah during the rule of the Imam (‘atfs) will enjoy blessings the like of which has not been seen before.”(1)

In this connection, the Commander of the Faithful (‘a) said: “Because of our existence, God, the Exalted, began His creation and will also end it because of our existence. He extinguishes whatever He wills through us and creates anything He wills through us. Owing to our existence, He removes difficult circumstances, and sends down the rain for our sake. So, let (the world’s) deception not deviate you from the way of God. From the day God closes the doors of the sky, even a drop of rain will not fall, and if our Qa’im rises up, the sky will send down its rain of mercy.”(2)

Imam as-Sadiq (‘a) said: “When the time for the advent of Hadrat al-Qa’im comes, in Jumadi ath-Thani and ten days in the month of Rajab, a rain will fall the like of which the people have not seen.”(3)

Sa‘id ibn Jubayr said: “The year when Hadrat al-Mahdi (‘atfs) rises up, it will rain twenty four times whose effects and blessings will be made manifest.”(4)

Concerning the abundance of water during the period of Hadrat al-Qa’im (‘atfs), the Noble Messenger of Islam (S) said: “During his (al-Mahdi’s) rule, water will be abundant and the water (level) of rivers will rise.”(5)

He (S) also said in another hadith: “…Rivers will overflow with water, springs will gush forth and spill over, and the earth will produce crops manifold times.”(6)

rancor and jealousy will fade away such that if a person passes by a lion, he will not be harmed, and if he treds upon a snake, he will not be bitten.”(1)

The Prophet (S) also said: “My ummah during the period of al-Mahdi (‘atfs) will acquire blessings the like of which has never been seen, and no believer or infidel has ever attained such a blessing. The sky will send down rains in succession while the earth will not keep anything from the plants but send it out (i.e., it will let the plants grow).”(2)

Regarding the preparedness of the earth in the time of al-Mahdi (‘atfs), the Messenger of Allah (S) said: “The earth is like silver, which becomes calm after its ebullition. It will be ready for cultivation and the flourishing of plants. It was the same during the time of Hadrat Adam (‘a).”(3)

Concerning the blessings of the produce and their good quality, the Prophet (S) said:

“…A pomegranate will satisfy many persons(4) while a bunch of grapes will be consumed by many (and satiate them).”(5)

Imam ‘Ali (‘a) said: “Hadrat al-Mahdi (‘atfs) will conquer the east and the west… He will remove evils and disturbances and replace them with wholesome and good things so much so that a wheat and barley farmer can get from every man (a unit of measurement equivalent to three kilograms) of wheat, a hundred man of produce just as God said:

﴿ فِی کُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ یُضَاعِفُ لِمَنْ یَشَاءُ ﴾

“In every ear (grow) a hundred grains. Allah enhances severalfold whomever He wishes.”(6)”(7)

The same Imam (‘a) also said: “The Mahdi (‘atfs) will enjoin his officials to observe justice among the people in the cities… A farmer at the time will sow a mudd(8) (of grain) and reap seven hundred mudds of crops as God, the Exalted, said and God will also increase it manifold.”(9)

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With regard to the fruition of trees, he (‘a) said: “At the time of al-Mahdi (‘atfs) trees will bear fruits (plentifully) and blessings will abound.”(1)

The Commander of the Faithful (‘a) said elsewhere: “When our Qa’im rises up, the sky will send down its rain while the earth will let its plants sprout such that if a woman travels on foot from Iraq to Sham, she will tread on nothing but grasses and shrubs.”(2)

Maybe the Imam (‘a) mentions this region as an example. It must be noted that the present geographical condition of this region is such that on this route nothing can be found except the cacti of the desert. Perhaps, mentioning this region is meant to indicate that during the time of Hadrat al-Mahdi (‘atfs) all barren lands will become verdant.

In relation to this, the Prophet of God (S) said: “When Hadrat al-Mahdi appears to my ummah, the earth will bring forth its crops, fruits and flowers will grow while the sky will send down its rain.”(3)

On the interpretation of the noble Qur’anic verse:

﴾مُدْهَامَّتَانِ﴿

“Dark green,”

(4)

Imam as-Sadiq (‘a) said: “Date palms will connect Mecca and Medina.”

(5)

The same Imam (‘a) also said: “…By God! After the appearance of ad-Dajjal, there will be (flourishing) agriculture and trees will be planted (plentifully).”(6)

As narrated by Shaykh at-Tusi in At-Tahdhib, “We will do farming and plant trees.”(7)

The Prophet (S) also said: “At that time, there will be herds of animals and they will continue to live.”(1)

A point worthy of note in the statement of the Prophet (S) above is that prior to that period, it seems that on account of the scarcity of water and forage as well as the spread of diseases, domesticated animals could hardly survive.

He (S) said elsewhere: “After the killing of ad-Dajjal, God will bestow blessings on the herds of animals so much so that a young camel (which is at the age of preparation for pregnancy) would be able to satisfy a number of peoplea a calf would be the enough food for an entire tribea and a goat would be enough to feed a certain number of people.”(2)

We shall mention here some hadiths regarding the condition of health and medical treatment prior to the Imam’s advent. Then, we shall examine some hadiths about the efforts of Hadrat Hujjah (‘atfs) in safeguarding society’s health and medical services:

Imam al-Kazim (‘a) quoted the Prophet (S) as saying: “The occurrence of sudden death, leprosy and hemorrhoids would be among the signs of the approach of Qiyamah and Resurrection.”(1)

It has been stated in Bayan al-A’immah, thus: “Among the signs of the approach of al-Mahdi’s advent is the spread of cholera and plague throughout the world especially in Baghdad and its neighboring cities as a result of which many people will die.”(2)

Mufaddal ibn ‘Umar said: “Imam as-Sadiq (‘a) said: ‘When our Qa’im rises up… the people under the aegis of his rule will have long lifespans to the extent that for every person a thousand children will be born’.”(1)

In this regard, Imam as-Sajjad (‘a) said: “When our Qa’im rises up, God, the Honorable and Glorious, will keep our Shi‘ah away from ailments and calamities, and make their hearts like solid iron and the strength of each of them to be equal to that of forty men. They will be rulers on the earth and its leading figures.”(2)

Concerning the healthy condition of the environment during the rule of the Imam of the Time (‘atfs), Imam al-Baqir (‘a) said: “When our Qa’im rises up… septic tanks and drainpipes along roads will be removed.”(3)

Maintaining health in cities and in the social environment is one of the responsibilities of a government. As such, every factor that might threaten the healthy condition of the environment must be prevented.

Dumping of domestic waste on the streets and constructing cess pits outside the house—as is the case in some deprived cities and villages—are detrimental to the healthy condition of the environment. So, we can see that one of the jobs to be undertaken by Hadrat al-Mahdi (‘atfs) is to prevent any violation of health regulations.

and the Book of God behind him. He will cure those who would be suffering from vitiligo and leprosy.”(1)

It can be inferred from this hadith that Hadrat al-Mahdi (‘atfs) himself will play a key role in curing incurable diseases.

Imam as-Sadiq (‘a) said: “When our Qa’im rises up, God will keep the believers away from diseases and restore them to health.”(2)

In this regard, Imam al-Baqir (‘a) said: “Anyone who happens to see the Qa’im from among us, the Ahl al-Bayt, will be cured if he had an ailment, and if he suffered from weakness, he will become strong and energetic.”(3)

It has thus been stated in Shaykh as-Saduq’s Khisal: “During the time of Hadrat al-Mahdi (‘atfs), diseases will be cured and they (the faithful) will become like pieces of iron.”(4)

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Zuhri said: “Hadrat al-Mahdi (‘atfs) will live for fourteen years and then he will meet the Lord by natural death.”(1)

Artah said: “It has been narrated to me that Hadrat al-Mahdi (‘atfs) will live for forty years. Then, he will die a natural death on his bed.”(2)

Ka‘b al-Ahbar(3) said: “The victor (mansur) of this ummah is al-Mahdi, and the inhabitants of the earth and the birds in the sky send salutations to him.

“It is he who will be tested in the war with Rome and other great battles. This test will take twenty years. Along with two thousand of his standard-bearing commanders he will attain martyrdom. Afterward, there will be no tragedy more painful than the martyrdom of Hadrat al-Mahdi (‘atfs) after the tragedy of the demise of the Messenger of Allah (S).”(4)

Of course, in my opinion, the statements of Zuhri, Artah and Ka‘b are unreliable unless the opposite is proved.

persons. Then, Hadrat al-Qa’im (‘atfs) will turn over his ring to him. Imam al-Husayn will perform Hadrat al-Qa’im’s ghusl, kafn, hunut, and burial.”

May peace be upon him on the day he was born, the day he will appear,

the day he will die, and the day he will be raised up to life again!

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being exempted from paying the jizyah, they would also have a share in the public treasury. On the other hand, if they remained in their religions, they would suffer both a guilty conscience (for not accepting the truth after knowing it) and a financial burden (in paying jizyah). So, they would choose the first option and become Muslims.

Or, maybe there are other points and aspects of the hadiths which are beyond our understanding.

changed the direction of Nuh’s (Noah) (‘a) qiblah!”(1)

Was this expression a warning because of the reprehensibility of the material used in the reconstruction (mud and baked clay), or because of the action itself of destroying and reconstructing the mosque?

Answer: Of course, it was because of the action itself of destroying and reconstructing the mosque. As recorded in history, it had been made up of woven reeds but during the rule of Mughayrah ibn Shu‘bah, a notorious and staunch enemy of the Ahl al-Bayt (‘a), in Iraq, it was rebuilt with mud and baked clay. Then, during the time of Ziyad ibn Abih, he destroyed and rebuilt the mosque with baked clay and acquired its foundations from Ahwaz.(2)

During the reign of Hajjaj ibn Yusuf in Iraq he totally destroyed it which was partly damaged at that time and rebuilt it. After that some of its walls were destroyed and rebuilt during the time of Yusuf ibn ‘Umar ath-Thaqafi, a bloodthirsty, cruel and tyrannical governor appointed by the Umayyad caliph Hisham ibn ‘Abd al-Malik.(3)

Actually, the aforementioned hadith was a prediction by the Commander of the Faithful (‘a) about the emergence of tyrant rulers such as Ziyad, Hajjaj, Yusuf ibn ‘Umar, and others.

p: 218

O my Lord! The calamity has aggravateda the absence prolongeda

Wa’nkashafa’l-ghita’u wa’nqata‘a’r-raja’

The curtain of modesty has been lifteda hope has been curtaileda

Wa daqati’l-ardu wa muni‘ati’s-sama’

The earth has been narrowa and sky has been denied.

Wa anta’l-musta‘anu wa ilayka’l-mushtaka

And You are the One from whom help is sought and complaints are made

Wa ‘alayka al-mu‘awwalu fi’sh-shiddati wa’r-rakha’

And in You we trust in the times of difficulty.

Allahumma salli ‘ala Muhammad wa ali Muhammad

O Allah! Send blessings upon Muhammad (S) and the progeny of Muhammad (S),

Uli’l-amri’l-ladhina faradta ‘alayna ta‘atahum

The possessors of authority whose obedience you have enjoined upon us

Wa ‘arraftana bidhalika manzilatahum fafarrij ‘anna bi-haqqihim farajan ‘ajilan qariban kalamhi’l-basari aw huwa aqrab

And by that made us aware of their position. Then make open for us, by their truth, an immediate opening, immediate as a wink or sooner.

Ya Muhammadu ya ‘Aliyyu ya Muhammad

O Muhammad! O ‘Ali! O ‘Ali! O Muhammad!

Ikfiyani fainnakuma kafiyani wa’n-surani fainnakuma nasiran

Suffice me both of you as both of you are sufficient.

Help me—two of you—for you are my helpers.

Ya mawlana ya sahiba’z-zaman

O our Master, O Master of the Time!

Al-ghawtha’l-ghawtha’l-ghawth,

Help! Help!

Adrikni adrikni adrikni

Rescue me! Rescue me! Rescue me!

p: 220

As-sa‘ata’s-sa‘ata’s-sa‘ah

This moment! This moment! This moment!

Al-‘ajala’l-‘ajala’l-‘ajal

Hasten, hasten, hasten!

Ya arhama’r-rahimina bi-haqqi Muhammad wa alihi’t-tahirin

O Most Merciful of the Merciful,

For the sake of Muhammad (S) and his holy progeny.

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p: 222

وَاغْضُضْ اَبْصَارَنَا عَنِ الْفُجُوْرِ وَ الْخِیَانَةِ

Waghdud basarana ‘ani’l-fujur wa’l-khiyanah

Blind our eyes from witnessing immorality and debauchery.

وَاسْدُدْ اَسْمَاعَنَا عَنِ اللَّغْوِوَ الْغِیْبَةِ

Wa’sdud asma‘ana ‘ani’l-llaghwi wa’l-ghibah

Block our ears from hearing absurd and undesirable talk

as well as backbiting and malicious remarks.

وَفَضَّلْ عَلی عُلَمَائِنَا بِالزُّهْدِ وَالنَّصِیْحَةِ

Wa faddal ‘ala ‘ulama’ina biz’zuhdi wa’n-nasihah

Let our scholars be endowed with piety and the ability of giving good counsel.

وَ عَلی الْمُتَعَلِّمِیْنَ بِالْجُهْدِ وَالرَّغْبَةِ

Wa ‘ala’l-muta‘allimina bi’l-juhdi wa’r-raghbah

Enable our students to devote themselves to their studies in right earnest.

وَعَلی الْمُسْتَمِعِیْنَ بِالاِتِّبَاعِ وَالْمَوْعِظَةِ

Wa ‘ala’l-mustami‘ina bi’l-ittiba‘i wa’l-maw‘izah

Let our listeners pay heed to what they hear and follow them sincerely.

وَعَلی مَرضَی الْمُسْلِمِیْنَ بِالشِّفَاءِ وَالرَّاحَةِ

Wa ‘ala marda’l-muslimina bi’sh-shifa’i wa’r-rahah

Bestow health and comfort upon the sick Muslims,

وَعَلی مَوْتَاهُمْ بِالرَّاْفَةِ وَالرَّحْمَةِ

Wa ‘ala mawtahum bi’r-ra’fati wa’r-rahmah

peace and mercy upon the dead Muslims,

وَعَلی مَشَایِخِنَا بِالْوَقَارِ وَالسَّکِیْنَةِ

Wa ‘ala mashayikhina bi’l-waqari wa’s-sakinah

honor and dignity upon our good ones.

وَعَلی الشَّبَابِ بِالاِنَابةِ وَالتّوْبَةِ

Wa ‘ala’sh-shababi bi’l-inabati wa’t-tawbah

Let our youth repent for their lapses.

p: 224

وَعَلی النِّسَاءِ بِالْحَیَاءِ وَالْعِفَّةِ

Wa ‘ala’n-nisa’i bi’l-haya’i wa’l-‘iffah

Make our women modest and chaste.

وَعَلی الاَغْنِیَاءِ بِالتَّوَاضُعِ وَالسَّعَةِ

Wa ‘ala’l-aghniya’i bi’t-tawadu‘i wa’s-sa‘ah

Bestow upon the rich the quality of humility and generositya

وَعَلی الْفُقَرَاءِ بِالصّبْرِ وَ الْقَنَاعَةِ

Wa ‘ala’l-fuqara’i bi’s-sabri wa’l-qina‘ah

upon the poor, patience and contentmenta

وَعَلی الْغُزَاةِ بِالنَّصْرِ وَالْغَلَبَةِ

Wa ‘ala’l-ghuzati bi’n-nasri wa’l-ghalabah

upon our warriors, victory and triumpha

وَعَلی الاُسَرَاءِ بالْخَلاصِ وَالرَّاحَةِ

Wa ‘ala’l-usara’i bi’l-khalasi wa’r-rahah

upon the prisoners, freedom from the enemy’s captivitya

وَعَلی الاُمَرَاءِ بِالْعَدْلِ وَالشَّفَقَةِ

Wa ‘ala’l-umara’i bi’l-‘adli wash-shafaqah

upon the rulers, justice and compassiona

وَ عَلی الرَّعِیَةِ بِالاِنْصَافِ وَحُسْنِ السِّیْرَةِ

Wa ‘ala’r-ra‘ibah bi’l-insaf wa husni’s-sirah

and upon the ruled, fairness and good conduct.

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