An overview of the Mahdi's (atfs) Government Chapter2

An overview of the Mahdi's (atfs) Government

Chapter2

The Wars of Imam al-Mahdi (‘afs)
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Since the objective behind the uprising of Hadrat al-Mahdi is the establishment of divine government throughout the world and the elimination of tyranny and tyrants, it is natural that the Imam will face many difficulties and obstacles in realizing this objective.
By conducting military operations, he has to remove those hurdles along the way and overrun one country after another so as to prevail in the east and west of the world and establish the government of divine justice on earth. In this chapter we shall draw your attention to the hadiths related to this.
The Reward for the Strugglers (mujahidin) and Martyrs (shuhada’)
Since the objective behind the wars at the time of Hadrat al-Mahdi (‘a) is the annihilation of corruption and tyranny for the formation of worldwide Islamic government, participation in the war on the side of Hadrat al-Qa’im (‘atfs) also has multiple rewards so much so that if a combatant eliminates one person from the enemy, his reward would be that of twenty or twenty five martyrs (shuhada’). If he attained martyrdom, he will have the reward of two martyrs. Similarly, the disabled and wounded veterans will have special value in the government of the Imam of the Time in addition to their spiritual station. The families of martyrs will have also special value.
While addressing the Shi‘ah, Imam al-Baqir (‘a) said: “If you would be as we have enjoined and you would not go against our commands—if in such a
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condition one of you would die prior to the advent of our Qa’im—he will 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
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of the Imam’s attention to be paid to the families of martyrs.
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[1]: Shaykh at-Tusi, Amali, vol. 1, p. 236; Bisharah al-Mustafa, p. 113; Ithbat al-Hudah, vol. 3, p. 529; Bihar al-Anwar, vol. 52, p. 123, 317.
[2]: Ithbat al-Hudah, vol. 3, p. 490. See Shaykh at-Tusi, Amali, vol. 1, p. 236; Burqi, Mahasin, p. 173; Nur ath-Thaqalayn, vol. 5, p. 356.
[3]: Al-Kafi, vol. 2, p. 222.
[4]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 261; Bihar al-Anwar, vol. 52, p. 224.

War Armaments
The type of weapons that Hadrat al-Qa’im (‘a) will use in the conflicts would be fundamentally different from that of other weapons at that time. The word “sayf” (sword) mentioned in the hadiths might allude to a particular weapon and not refer to a particular sword. This is because the weapon of the Imam is one which when used will make the walls of cities crumble to pieces and make a pulverized city turn into mere smoke. By only a single blow, the enemy will melt like salt or heated lead.
Based on a hadith, the weapons of the Imam’s soldiers are made of iron but they are such that if they fell on a mountain, the latter will be divided into two.
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
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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]
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[1]: Nu‘mani, Ghaybah, p. 244; Bihar al-Anwar, vol. 52, p. 369; Ithbat al-Hudah, vol. 3, p. 542.
[2]: Kurdha (Kurds) in the original text; that is, with the Kurds. (Trans. )
[3]: Rumyan (Romans) in the original text; that is, with the Romans. (Trans. )
[4]: Basa’ir ad-Darajat, p. 141; Ithbat al-Hudah, vol. 3, p. 523; Tabsirah al-Wali, p. 97; Bihar al-Anwar, vol. 27, pp. 41; vol. 54, p. 334.
[5]: Ibid.

The Imam’s Conquest of the World for the Liberation of Mankind
There are two sets of hadiths concerning the military operations of Hadrat al-Mahdi (‘atfs) and the conquest of cities and countries. Some hadiths have made mention of the conquest of the east and west, the south and the Qiblah, and finally the entire world while others indicate the conquest of particular portions of the world.
There is no doubt that the Imam (‘atfs) will dominate and rule over the entire world. But the reason why some cities have been mentioned
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is probably on account of the importance they will have at that time.
This 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
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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]
The Messenger of Allah (S) said: “The Mahdi is from my progeny and through him God will conquer the east and west. ” [4]
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). ” [5]
Imam al-Baqir (‘a) said: “Hadrat al-Qa’im is from us
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and his rule will extend from the east to the west. ” [1]
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. ” [2]
The Prophet is reported to have said: “Hadrat al-Mahdi (‘atfs) will dispatch his soldiers to the entire world. ” [3]
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). ” [4]
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
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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 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
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city of Constantinople. When they reach the gulf, they will write a sentence on their feet and pass over the water. ” [1]
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 whose forehead is radiant. He will conquer Constantinople and Jabal Daylam (Mountain of Daylam). ” [2]
Hudhayfah said: “Constantinople, Daylam and Tabaristan will not be conquered except by a man from Bani Hashim. ” [3]
Imam al-Baqir (‘a) said: “When Hadrat al-Qa’im (‘atfs) stages the uprising, he will conquer Constantinople, Sin (China) , [4] and the mountains of Daylam, and he will rule for seven years. ” [5]
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. ” [6]
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 [7] and God will open it for him (i. e. , he will conquer it) ; 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, [8] which will be overrun by his forces. ” [9]
Hudhayfah said: “Balanjar [10] and the mountains of Daylam will not be conquered except by a man from the Progeny
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of Muhammad (‘a). ” [1]
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 of Quds, and from Acre, Tyre, Gaza, and ‘Asqalan [2] 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). ” [3]
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, [4] China, Turkistan, [5] Daylam, Sind, Hind, [6] Kabul, Sham, and Khazar. ” [7]
Ibn Hajar writes: “…The first banner that Hadrat al-Mahdi (‘atfs) will prepare for war would be dispatched to the Turks. ” [8]
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
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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. ” [1]
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. ” [2]
Although the uprising of Hadrat al-Mahdi (‘atfs) will commence in Mecca, he will conquer the land of Hijaz [3] 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. ” [4]
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 [5] and then he will again return to the city of Medina. ” [6]
Regarding the conquest of Armenia [7] 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,
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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 am; 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.
“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)
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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. [1] After its conquest, the Imam will go to a city called Qati‘, which is an island on the sea. ” [2]
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. ” [3]
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. ” [4]
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[1]: Kamaluddin, vol. 1, p. 366; ‘Uyun Akhbar ar-Rida, vol. 1, p. 262; Bihar al-Anwar, vol. 18, p. 346.
[2]: Surah al-Hajj 22: 41.
[3]: Tafsir Burhan, vol. 2, p. 96; Yanabi‘ al-Mawaddah, p. 425; Bihar al-Anwar, vol. 51, p. 1.
[4]: Ihqaq al-Haqq, vol. 13, p. 259; Yanabi‘ al-Mawaddah, p. 487; Bihar al-Anwar, vol. 52, p. 378; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 218.
[5]: ‘Iqd ad-Durar, p. 222; Fara’id Fawa’id al-Fikr, p. 9.
[1]: Kamaluddin, vol. 1, p. 331; Al-Fusul al-Muhimmah, p. 284; As‘af ar-Raghibin, p. 140.
[2]: Yanabi‘ al-Mawaddah, p. 423.
[3]: Al-Qawl al-Mukhtasar, p. 23.
[4]: ‘Uyun Akhbar ar-Rida, p. 65; Ihqaq al-Haqq, vol. 13, p. 346; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 218.
[1]: Kamaluddin, vol. 2, p. 394; Bihar al-Anwar, vol. 52, pp. 323, 336; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 218. See Ibn Hammad, Fitan, p. 95; Sirat al-Mustaqim, vol. 2, pp. 250, 262; Shaykh al-Mufid, Al-Irshad, p. 362; A‘lam al-Wara, p. 430.
[2]: Acre (also called Akko): a city in Occupied Palestine, near Haifa, located on the Bay of Haifa, an arm of the Mediterranean Sea, is one of the oldest continuously inhabited cities in the world. (Trans. )
[3]: Tarsus (city) (ancient Cydnus): a city in southern Turkey, on the Tarsus River, near Adana and also near the Mediterranean Sea. (Trans. )
[4]: Antioch or Antakya (in Turkey): a city in southern Turkey, the capital of Hatay Province, on the Orontes River, near the Mediterranean Sea. The fact that Antioch is mentioned in the hadith as the place of refuge of the people in Rum (Rome) seems to indicate that the name “Rome” refers to Constantinople (capital of Byzantine or the Eastern Roman Empire). It is because it seems illogical to flee from a far place (Rome in Italy) to a place (Antioch in Turkey) , which is near the spot of a perceived danger. This is corroborated by the fact that the same word, Rum (“Rome”) mentioned in the Qur’an (Surah ar-Rum) refers historically to the Byzantine or Eastern Roman Empire. (Trans. )
[5]: Ibn Hammad, Fitan, p. 116; ‘Aqd ad-Durar, p. 189.
[1]: Bihar al-Anwar, vol. 52, p. 365.
[2]: Firdaws al-Akhbar, vol. 3, p. 83; Shafi‘i, Bayan, p. 137; Ihqaq al-Haqq, vol. 13, p. 229; vol. 19, p. 660.
[3]: Ibn Abi Shaybah, Musannif, vol. 13, p. 18.
[4]: Sin (China) is said to refer to East Asia which includes the former Soviet Union, India, Nepal, Burma (Myanmar) , Vietnam, Japan, the China Sea, and the Korean Peninsula. See Al-Munjid.
[5]: Bihar al-Anwar, vol. 52, p. 339; Ihqaq al-Haqq, vol. 13, p. 352; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 400.
[6]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 162.
[7]: Constantinople: a city in Turkey built in the 7th century BCE and has been the capital of the Eastern Roman empire for sometime. See Mu‘jam al-Buldan, vol. 4, p. 347; A‘lam al-Munjid, p. 28.
[8]: Daylam: a place in the mountainous part of Gilan which is located in the north of Qazvin. See Mu‘jam al-Buldan, vol. 1, p. 99; A‘lam al-Munjid, p. 227; Burhan-e Qati‘, vol. 1, p. 570.
[9]: Ithbat al-Hudah, vol. 3, p. 585; Bihar al-Anwar, vol. 52, p. 388. See Bihar al-Anwar, vol. 54, p. 332, hadith nos. 1, 6, 11, 14, 17-19, 34-36, 46.
[10]: Balanjar refers to Khazar (former Soviet Union). See Mu‘jam al-Buldan, vol. 1, p. 99; I‘lam al-Munjid, p. 214.
[1]: ‘Iqd ad-Durar, p. 123 as quoted from Ibn al-Munadi, Malahim.
[2]: ‘Asqalan: a city in Sham which is a dependency of Palestine and along the seashore. It is located between the cities of Gaza and Bayt al-Jabrayn. See Mu‘jam al-Buldan, vol. 3, p. 673.
[3]: ‘Iqd ad-Durar, p. 201.
[4]: Rome is presently the capital of Italy. At that time, it was the political capital of kings who used to rule there under the official title of Cesar and dominate a considerable portion of the world such that its sphere of influence encompassed the Mediterranean Sea, North Africa, Greece, Turkey, Syria, Lebanon, and Palestine, and all these territories were regarded as Rome (Roman Empire).
[5]: Turkistan is located in the continent of Asia and divided between China and the ex-Soviet Union including Uighur China, Turkmenistan, Uzbekistan, Tashkand, Tajikistan, Qaranjir, and Kazakhstan. See I‘lam al-Munjid.
[6]: Hind: the triangle-shaped subcontinent in South Asia including India, Pakistan, Bhutan, and Nepal. See Burhan-e Qati‘, vol. 1, p. 703; I‘lam al-Munjid, p. 542.
[7]: Nu‘mani, Ghaybah, p. 108; Bihar al-Anwar, vol. 52, p. 348.
[8]: Al-Qawl al-Mukhtasar, p. 26.
[1]: ‘Iqd ad-Durar, pp. 97, 319; Ibn Tawus, Malahim, p. 81; Hanafi, Burhan, p. 88.
[2]: ‘Iqd ad-Darar, 201; Shafi‘i, Bayan, p. 114; Ihqaq al-Haqq, vol. 13, p. 229.
[3]: Hijaz stretches from the north to the Gulf of ‘Aqabah, from the west to the Red Sea, from the east to Najd, and from the south to ‘Asir. See I‘lam al-Munjid, p. 229. As reported by Hamuyini, from the depth of San‘a in Yemen to Sham is called Hijaz in which Tabuk and Palestine are also included. See Mu‘jam al-Buldan.
[4]: Ibn Hummad, Fitan, p. 95; Muttaqi Hindi, Burhan, p. 141; Ibn Tawus, Malahim, p. 64; Al-Mukhtasar, p. 23.
[5]: Khorasan at that time included a portion of Iran, Afghanistan and the ex-Soviet Union. See I‘lam al-Munjid, p. 267.
[6]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 158.
[7]: Armenia is in Asia Minor and bordering the mountains of Ararat and the Caucasus, as well as Iran, Turkey, and the Euphrates River. It once had an independent government and after the downfall of the Byzantine Empire this land was divided among Iran, Russia and the Ottoman Empire. See I‘lam al-Munjid, p. 25.
[1]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 162.
[1]: Ibid. , p. 164.
[2]: Ibid. See ‘Iqd ad-Durar, p. 200; Ihqaq al-Haqq, vol. 13, p. 229.
[3]: Shaykh al-Mufid, Al-Irshad, p. 341; Bihar al-Anwar, vol. 52, p. 337.
[4]: Ibn Tawus, Malahim, p. 64; Al-Fatawa al-Hadithiyyah, p. 31.

Suppression of Revolts
After the advent of Hadrat al-Mahdi (‘atfs) and the conquest of various cities and countries, some cities and tribes will mount resistance to the Imam (‘atfs) , which will be suppressed by his forces. A deviant group will not accept the view of the Imam on some issues and launch an insurrection against him, which will be also defeated by his forces. Let us look at some hadiths pertaining to this:
Imam as-Sadiq (‘a) said: “There are thirteen cities and clans whose people will wage war against Hadrat al-Qa’im (‘atfs) and the Imam, in turn, will confront them. They are the people of Mecca, Medina, Sham (Syria) , Basrah, and Rey; the Bani ‘Umayyah, Damansiyan, Kurds, and Arabs such as the Bani Ḍabbah, [5]
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Ghani, [1] Bahilah, [2] and Azd. ” [3]
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 district; 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. ” [4]
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
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words of God when He says:
﴿ فَآَمَنَت طَّائِفَةٌ مِّن بَنِی إِسْرَائِیلَ وَکَفَرَت طَّائِفَةٌ فَأَیَّدْنَا الَّذِینَ آَمَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِینَ ﴾
“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]
The End of War
By the establishment of the divine system or global government of the Imam of the Age (‘atfs) and the downfall of the satanic powers, the flames of war will be extinguished and there will be no more powers that would be able to confront the army of al-Mahdi (‘atfs). As such, there will be no demand for military equipment in the markets and as a result they will become cheap remain unsold.
‘Ali (‘a) said: “…And war will also come to an end. ” [3]
Ka‘b said: “The days will not end unless a man from Quraysh will descend in Bayt al-Muqaddas… And war will also cease to exist. ” [4]
In a sermon regarding the Dajjal and how he will be killed, the Messenger of Allah (S) said: “Thereafter, the price of a horse will become a few dirhams. ” [5]
Ibn Mas‘ud said: “Among the signs of the Day of
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Resurrection is that women and horses will become expensive. Afterward, they will become cheap and until the Day of Resurrection their respective prices will not be exorbitant. ” [1]
Perhaps, what is meant by the expensiveness of women prior to the advent of the Imam of the Time (‘a) alludes to the fact that as a result of worsening economic conditions, maintaining and keeping a woman and having a family will become very problematic. Similarly, as a result of the proliferation of wars and the need for horses, procuring a horse (and war equipment) will become difficult and expensive.
However, with the end of war after the uprising of Hadrat al-Qa’im (‘atfs) , weapons will become 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. ” [2]
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. ” [3]
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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[5]: Ḍabbah is the name of a village in Hijaz located on the way to Sham along the seashore. Adjacent to it is the village of Hadrat Ya‘qub (‘a) called Bada. Bani Ḍabbah is a tribe that stood up in support of the enemies of ‘Ali (‘a) in the Battle of Jamal, and most of the famous poets and epic versifiers there belonged to the tribes of Ḍabbah and Azd. In that battle they surrounded the camel of ‘A’ishah and supported her. See Sam‘ani, Insab, vol. 4, p. 12; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 9, p. 320; vol. 1, p. 253.
[1]: Ghani is a tribe that lives in Har in the Arabian Peninsula between Musil and Sham, and it is associated with a certain person named Ghani ibn Ya‘sur. See Sam‘ani, Insab, vol. 4, p. 315.
[2]: Bahilah is a tribe associated with a certain person named Bahilah ibn A‘sar. The Arabs at that time used to avoid establishing relationships with this tribe because no noble and honorable men could be found in it. Members of the Bahilah tribe were despicable people. Before leaving for the Battle of Siffin Hadrat ‘Ali (‘a) said to them: “I swear to God that I am angry with you in the same manner that you are angry with me. So, you come and claim your right, and migrate from Kufah to Daylam. See Sam‘ani, Insab, vol. 1, p. 275; Waq‘ah Siffin, p. 116; An-Nafyi wa’t-Taghrib, p. 349; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 3, p. 272; Al-Gharat, vol. 2, p. 21.
[3]: Nu‘mani, Ghaybah, p. 299; Basa’ir ad-Darajat, p. 336; Hilyah al-Abrar, vol. 2, p. 632; Bihar al-Anwar, vol. 52, p. 363; vol. 48, p. 84.
[4]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 61; Tafsir Burhan, vol. 2, p. 83; Bihar al-Anwar, vol. 52, p. 345.
[1]: Surah as-Saff 61: 14.
[2]: Basa’ir ad-Darajat, p. 336; Bihar al-Anwar, vol. 52, p. 375; vol. 47, p. 84; vol. 14, p. 279.
[3]: Ibn Hammad, Fitan, p. 162; Al-Mu‘jam as-Saghir, p. 150; Ihqaq al-Haqq, vol. 13, p. 204.
[4]: ‘Iqd ad-Darar, p. 166. See ‘Abd ar-Razzaq, Musannif, vol. 11, p. 401.
[5]: Ibn Tawus, Malahim, p. 152.
[1]: Al-Mu‘jam al-Kabir, vol. 9, p. 342 and similar topic has also been reported by Kharijah ibn as-Salt in ‘Aqd ad-Darar, p. 331.
[2]: Al-Fa’iq, vol. 1, p. 354.
[3]: Ibn Hammad, Fitan, p. 159; Ibn Tawus, Malahim, p. 82.

Hidden Help
point
In numerous hadiths the wars
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after the advent of Hadrat al-Mahdi (‘atfs) will be waged by combat forces that will hasten from around the globe to assist the Imam in prevailing over the entire world. When we consider the advance in military science and technology prior to the advent of the Imam, this would indeed be a difficult task unless the leadership is shouldered by a person who will receive divine aid.
The Divine Help would sometimes be manifested in the power that God has bestowed on the Imam, and by performing miracles, the Imam could remove hurdles in his path. This help can also be manifested through the fear and dread that God will create in the hearts of the enemy, or in God sending angels to assist the Imam. Some hadiths indicate that forces having angelic characteristics are waiting for the Imam’s advent in order to assist him. Coffins and their contents have been equally mentioned.
In this chapter, we shall point to some of these hadiths.
Dread and Fear as Weapons of the Imam
Imam as-Sadiq (‘a) said: “The Qa’im from among us, the Ahl al-Bayt, will be assisted by dread and fear (struck by God in the hearts of the enemy). ” [1]
The same Imam (‘a) also said: “God will assist Hadrat al-Qa’im with three armies: angels, believers, and dread (struck on the enemy’s heart). ” [2]
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
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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.
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[1]: Mustadrak al-Wasa’il, vol. 12, p. 335; vol. 14, p. 354.
[2]: Bihar al-Anwar, vol. 52, p. 356.
[1]: Ibid. , p. 343.
[2]: Nu‘mani, Ghaybah, p. 308; Bihar al-Anwar, vol. 52, p. 361.

The Angels and Jinn
Hadrat ‘Ali (‘a) said: “…God will assist Hadrat al-Mahdi (‘atfs) through the angels, jinn and sincere Shi‘ah. ” [3]
Aban ibn Taghlib said that Imam as-Sadiq (‘a) said: “It is as if I can now see Hadrat al-Qa’im (‘a) behind the city of Najaf when he arrives at that point on the earth. He will ride a black horse with white dapples and between its eyes would be a white portion that shines (and will conquer the cities of the world). There will be no city in the world where its inhabitants would not think that al-Mahdi (‘atfs) is
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in their midst and in their city.
When he hoists the banner of the Messenger of Allah (S) , thirteen thousand and thirteen angels who have been waiting for his advent for many long years, will gather under his banner (and be ready for war). They were the very angels who were with Prophet Nuh (Noah) (‘a) in the ark, Ibrahim al-Khalil (Abraham the Friend of Allah) (‘a) in the fire, and ‘Isa (Jesus) during his ascension to heaven.
“Similarly, four thousand angels will hasten to assist the Imam—they are the same angels who descended on the land of Karbala’ to fight on the side of al-Husayn (‘a) , but they were not given permission to do so and returned to 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
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(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. ” [1]
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. ” [2]
Imam ‘Ali (‘a) said: “Hadrat al-Mahdi (‘a) will be assisted with three thousand angels; they will strike the faces and backs of the enemies. ” [3]
On the commentary of the noble Qur’anic verse (ayah):
﴿
أَتَى أَمْرُ اللّهِ فَلاَ تَسْتَعْجِلُوهُ
﴾
“Allah’s edict is coming! So do not seek to hasten it,” [4]
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 master of our affair (‘atfs) with the three armies of angels, believers and dread, and we will obtain our rights. ” [5]
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
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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. ” [1]
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.
Angels of the Earth
Muhammad ibn Muslim said that he asked Imam as-Sadiq (‘a) regarding the legacy of knowledge and its extent. The Imam said in reply: “God has two cities; one in the east and another in the west. In those two cities, there is a group residing there that is aware neither of Iblis nor of his creation. I visit them from time to time; they ask us questions about things important to themselves and about how to supplicate and we teach them. They also ask about the time of the advent of Hadrat al-Qa’im (‘atfs). They worship God much and are striving hard in matters related to devotion.
“Each of the two cities has gates; between each of its doorposts there is a distance of one hundred farsangs (600 kilometers). They do much with respect to worship, praising (God) , invocation, and struggle. Once you see
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them, you will consider your acts and traits in comparison with theirs insignificant.
When some of them perform the prayer, they stay in a state of prostration for one month. Their food is extolling God while their clothing is of leaves. Their faces are glowing with light. Once they meet any of us (Imams) , they will encircle him, and take the dust from the soles of his feet and seek blessings through it.
During their prayers, their wailings and 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
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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
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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 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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[3]: Husayni, Al-Hidayah, p. 31; Irshad al-Qulub, p. 286.
[1]: Kamaluddin, vol. 2, p. 672; Nu‘mani, Ghaybah, p. 309; Kamil az-Ziyarat, p. 120; Al-‘Adad al-Qawiyyah, p. 74; Mustadrak al-Wasa’il, vol. 10, p. 245.
[2]: Bihar al-Anwar, vol. 52, p. 343; Nur ath-Thaqalayn, vol. 1, p. 388; Al-Qawl al-Mukhtasar, p. 21.
[1]: Ithbat al-Hudah, vol. 3, p. 549; Nur ath-Thaqalayn, vol. 12, p. 388; Mustadral al-Wasa’il, vol. 2, p. 448.
[2]: Bihar al-Anwar, vol. 14, p. 339. See Nu‘mani, Ghaybah, p. 311.
[3]: Ibn Hammad, Fitan, p. 101; Shafi‘i, Bayan, p. 515; Al-Hawi Li’il-Fatawa, vol. 2, p. 73; As-Sawa‘iq al-Mahriqah, p. 167; Kanz al-‘Ummal, vol. 4, p. 589; Ibn at-Tawus, Malahim, p. 73; Ihqaq al-Haqq, vol. 19, p. 652.
[4]: Surah an-Nahl 16: 1.
[5]: Ta’wil al-Ayat az-Zahirah, vol. 1, p. 252; Ithbat al-Hudah, vol. 3, p. 562; Bihar al-Anwar, vol. 52, p. 356.
[1]: Dala’il al-Imamah, p. 241; Ithbat al-Hudah, vol. 3, p. 573.
[1]: Basa’ir ad-Darajat, p. 144; Ithbat al-Hudah, vol. 3, p. 523; Tabsirah al-Wali, p. 97; Bihar al-Anwar, vol. 27, p. 41; vol. 54, p. 334.

The Ark of Prophet Musa (Moses) (‘a)
In the book, Ghayah al-Maram, the Noble Prophet (S) is reported to have said: “During the advent of Hadrat al-Qa’im (‘atfs) , Hadrat ‘Isa (‘a) will descend and collect the books from Antioch. God will lift the veil covering the face of “ (And) Iram, (the city) of the pillars” [2] for him and make manifest the palace that Hadrat Sulayman (Prophet Solomon) (‘a) built before his death.
He will gather together the properties of the palace and divide them among Muslims, and he will take out the ark which had been thrown into the Caspian Sea by the order of God to Aramya (Jeremiah).
“Whatever has been left for posterity by the family of Musa (Moses) and Harun (Aaron) (‘a) exists in that ark. Also in the same ark are the tablets (where the Ten Commandments were inscribed) ; the staff of Musa; the cloak of Harun; the ten types of foods that used to descend to the
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Children of Israel; and the roasted chickens preserved by the Children of Israel for their future generations. Then cities will be conquered with the help of the ark just as they have done before him. ” [1]
With only a slight variation, Yanabi‘ al-Mawaddah attributes the same thing to Hadrat al-Mahdi (‘atfs) , stating: “Hadrat al-Mahdi (‘atfs) will take out books from a cave in the land of Antioch and he will take out the Zabur of Dawud (‘a) (Psalms of David) from the Caspian Sea. The relics of the family of Musa and Harun (‘a) exist in that book and the angels will carry it on their shoulders, and the tablets and staff of Musa are there as well. ” [2]
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[2]: It refers to these noble Qur’anic verses: ﴿ إِرَمَ ذَاتِ الْعِمَادِ ٭ الَّتِی لَمْ یُخْلَقْ مِثْلُهَا فِی الْبِلادِ ﴾ “ (And) Iram, (the city) of the pillars, and the like of which was not created mong cities. ” (Surah al-Fajr 89: 7-8) The purport of the hadith is that such a magnificent and grandiose city will be made manifest for Hadrat ‘Isa (‘a) and this hidden city will be permanent.
[1]: Ghayah al-Maram, p. 697; Hilyah al-Abrar, vol. 2, p. 620; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 136. See Ibn Tawus, Malahim, p. 66; Ithbat al-Hudah, vol. 3, pp. 489, 541.
[2]: Yanabi‘ al-Mawaddah, p. 401. It is also recorded in Ibn Hammad, Fitan, p. 98; Muttaqi Hindi, Burhan, p. 157; Ibn Tawus, Malahim, p. 67.

Imam al-Mahdi’s Mode of Conduct with Enemies
point
After many centuries of waiting and agony, the days of tyranny and darkness will finally come to an end; the rays of the sun of felicity will become visible; and the great personage who, by the help of God, is supposed to wipe out the remnants of tyranny and oppression, will appear. He will affect extensive reforms and fundamental transformations in both the spiritual and material realms, and he will establish order in human society in a manner that will earn the pleasure of Allah.
Meanwhile, if certain persons, parties and groups would like to hinder this magnificent uprising by creating problems or slowing down the pace of his uprising by fanning the fire of agitation, they will be considered the staunch enemies of humanity and the divine religion, and they will deserve
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nothing but annihilation at the powerful hand of Hadrat al-Mahdi (‘atfs).
Saboteurs of the revolution of the Imam (‘atfs) would be those whose hands are stained with the blood of humanity, the indifferent, who had remained silent with respect to the crimes of the aggressors but raise the banner of opposition against the Imam (‘atfs) , or the crooked-minded who regard their understanding as superior to the words of the Imam (‘atfs).
Naturally, they have to be repressed with the utmost decisiveness so that human society would become forever safe from their mischief. As such, the approach of Hadrat al-Mahdi (‘atfs) toward them is decisive and uncompromising.
In this chapter, we shall examine two basic issues that can be deduced from the hadiths.
The Decisiveness of the Imam (‘atfs) in Confronting Enemies
point
What has been under consideration in this section is that in dealing with enemies, the Imam (‘atfs) will apply not only one type of punishment. In fact, he will exterminate some of them in war and he will pursue even the fugitives and injured among them. He will execute some of them and destroy their houses while banishing and amputating the hands of others.
1. War and Killing
Zurarah asked Imam as-Sadiq (‘a): “Will the approach and policy of Hadrat al-Qa’im (‘atfs) be the same as that of the Prophet (S)? ” The Imam (‘a) replied: “O Zurarah! Never; never. He will not adopt the policy of the Prophet (S) (in dealing with enemies). The Prophet (S) used to deal with enemies leniently, gently and kindly in order to win their hearts and for the people
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to be acquainted with him. Hadrat al-Qa’im (‘atfs) , however, will adopt the policy of killing; he will act according to his order and accept no one’s repentance. Thus, woe be to anyone who would oppose him! ” [1]
Hasan ibn Harun said: “I was in the company of Imam as-Sadiq (‘a) when Mu‘alla ibn al-Khanis asked the Imam (‘a): ‘During his advent, will Hadrat al-Qa’im (‘atfs) act contrary to the approach of the Commander of the Faithful (‘a) in dealing with opponents? ’
The Imam (‘a) answered: ‘Yes. ‘Ali (‘a) adopted leniency and clemency because he knew that after him enemies would prevail over his supporters and Shi‘ah. The policy of Hadrat al-Qa’im (‘atfs) , however, is rage toward them as well as overpowering and subduing them because he knows that after him no one will ever prevail over the Shi‘ah. ” [2]
Hadrat ar-Rida (‘a) said: “During the advent of our Qa’im (‘atfs) , there will be nothing but the shedding of blood, sweating [3] (on account of war and extreme exertion) , and sleeping in the saddle (because of so many battles). ” [4]
Mufaddal ibn ‘Umar said: “Imam as-Sadiq (‘a) made mention of Hadrat al-Qa’im (‘atfs). I said: “I hope that his (‘atfs) program would be easily implemented while his government would be easily established. ” The Imam (‘a) said: “No. It will not be so; you would instead experience so many difficulties. ” [5]
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
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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’. ” [1]
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’. ” [2]
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. ” [3]
2. Execution and Banishment
‘Abdullah al-Mughayrah said that Imam as-Sadiq (‘a) said: “During the advent of the Qa’im of Muhammad’s Progeny (‘a) , he will execute five hundred persons from the Quraysh while standing. Then, he will execute five hundred other people in the same manner, and this act will be repeated six times. ” ‘Abdullah asked: “Will their number reach this? ” The Imam (‘a) replied:
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“Yes; they as well as their friends. ” [1]
Imam al-Baqir (‘a) said: “During the uprising of Hadrat al-Qa’im (‘atfs) , he will present the faith to each of the Nasibis. [2] If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah [3] just as what they collect from the Ahl adh-Dhimmah, [4] and he (‘atfs) will banish him in remote villages and small towns. ” [5]
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). ” [6]
3. The Amputation of Hands
Hirawi said: “I asked Imam ar-Rida (‘a): ‘What is the first thing Hadrat al-Qa’im will do? ’ The Imam (‘a) replied: ‘He will first go to the tribe of Bani Shaybah and amputate their hands because they are robbers of the House of God’. ” [7]
Imam as-Sadiq (‘a) said: “When our Qa’im rises up, he will detain the tribe of Bani Shaybah, amputate their hands, and present them to the people, saying: ‘They are robbers of the House of God’. ” [8]
The same Imam (‘a) also said: “The first confrontation will be the Imam’s (‘atfs) encounter with the tribe of Bani Shaybah. He will amputate their hands and hang them in the Ka‘bah. It will thus be announced by the Imam, ‘These are robbers of the House of God’. ” [9]
Shaybah became Muslim during the conquest of Mecca and the Prophet (S) appointed him as
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the key-keeper of the Ka‘bah, and for a long time the tribe of Bani Shaybah was the key-keeper of the Ka‘bah and its doorkeeper. [1]
The late Mamqani said: “Bani Shaybah is among the robbers of the House of God, and God willing, their hands will be amputated for this crime and they will be hung on the wall of the Ka‘bah. ” [2]
Dealing with Different Groups
point
During the uprising of Hadrat al-Mahdi (‘atfs) , he will confront various groups and bands. Some of them would be a particular community (qawm) or ethnicity and some would be the followers of religions other than Islam. Although apparently Muslim, another group would act hypocritically, or would be one of the sanctimonious who will oppose the Imam (‘atfs) or would be the followers of deviant sects. The Imam (‘atfs) will have a particular dispute with each of them, which we shall examine by quoting some relevant hadiths.
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[1]: Nu‘mani, Ghaybah, p. 231; ‘Aqd ad-Darar, p. 226; Ithbat al-Hudah, vol. 3, p. 539; Hilyah al-Abrar, vol. 2, p. 628; Bihar al-Anwar, vol. 52, p. 353.
[2]: Burqi, Mahasin, p. 320; Al-Kafi, vol. 5, p. 33; ‘Ilal ash-Shara’i‘, p. 150; At-Tahdhib, vol. 6, p. 155; Wasa’il ash-Shi‘ah, vol. 11, p. 57; Mustadrak al-Wasa’il, vol. 11, p. 58; Jami‘ Ahadith ash-Shi‘ah, vol. 13, p. 101.
[3]: Perhaps what is meant by “al-‘araq” (perspiration) is “rag” (a blood vessel) , which alludes to the series of beheadings to be done at that time.
[4]: Nu‘mani, Ghaybah, p. 285; Ithbat al-Hudah, vol. 3, p. 543.
[5]: Nu‘mani, Ghaybah, p. 284; Ithbat al-Hudah, vol. 3, p. 543
[1]: Nu‘mani, Ghaybah, p. 231. See At-Tahdhib, vol. 6, p. 154; Wasa’il ash-Shi‘ah, vol. 11, p. 57; Bihar al-Anwar, vol. 52, p. 353; Mustadrak al-Wasa’il, vol. 11, p. 54.
[2]: Nu‘mani, Ghaybah, p. 231; ‘Aqd ad-Darar, p. 227; Ithbat al-Hudah, vol. 3, p. 539; Bihar al-Anwar, vol. 52, p. 354.
[3]: Bihar al-Anwar, vol. 52, p. 349.
[1]: Shaykh al-Mufid, Al-Irshad, p. 364; Rawdah al-Wa‘izin, vol. 2, p. 265; Kashf al-Ghammah, vol. 3, p. 255; Sirat al-Mustaqim, vol. 2, p. 253; Ithbat al-Hudah, vol. 3, p. 527; Bihar al-Anwar, vol. 52, pp. 338, 349.
[2]: Nasibis or Nawasib (s. nasibi) are those who declare their faith in Islam but display enmity toward the Ahl al-Bayt (‘a). (Trans. )
[3]: Jizyah: a tax levied on non-Muslim citizens of the Muslim state in exchange for the protection they receive and in lieu of the taxes, such as zakat, that only Muslims pay. (Trans. )
[4]: Ahl adh-Dhimmah: non-Muslim citizens of the Muslim state, whose rights and obligations are contractually determined. (Trans. )
[5]: Al-Kafi, vol. 8, p. 227; Ithbat al-Hudah, vol. 3, p. 450; Mir’ah al-‘Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375.
[6]: Ihqaq al-Haqq, vol. 13, p. 357; Al-Muhajjah, p. 429.
[7]: ‘Uyun Akhbar ar-Rida, vol. 1, p. 273; ‘Ilal ash-Shara’i‘, vol. 1, p. 219; Bihar al-Anwar, vol. 52, p. 313.
[8]: ‘Ilal ash-Shara’i‘, vol. 2, p. 96; Bihar al-Anwar, vol. 52, p. 317.
[9]: Nu‘mani, Ghaybah, p. 165; Bihar al-Anwar, 52, pp. 351, 361.
[1]: Asad al-Ghabah, vol. 3, pp. 7, 372.
[2]: Tanqih al-Maqal, vol. 2, p. 246.

1. The Arab Nation
Imam as-Sadiq (‘a) said: “When our Qa’im rises up, there will be no way between him, and the Arabs (in general) and the Quraysh (in particular) except the sword (and armed confrontation). ” [3]
While pointing to his own throat, the same Imam (‘a) also said: “No way has been left between us and the Arabs except beheadings. ” [4] Perhaps, it refers to their autocratic leaders and rulers, or the followers of other religions.
Regarding the confrontation with the Quraysh, Imam as-Sadiq (‘a) said: “During the uprising of the Imam (‘atfs) … He will take aim at the Quraysh. He will not get anything from them except the sword; neither will he
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give anything to them but the sword. ” [1]
Maybe what is meant by “He will not get anything from them except the sword,” is that the Quraysh will not submit to him. They will engage in insurrection and creating disturbances. They will directly or indirectly wage war against the Imam and the Imam in turn would not be able to find any appropriate way (to deal with them) except with the use of weapons.
2. The People of the Book (ahl al-kitab)
‘Abdullah ibn Bakir asked Imam al-Kazim (a) regarding the interpretation of this noble verse:
﴿
وَلَهُ أَسْلَمَ مَن فِی السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَکَرْهًا
﴾
“While to Him submit whosoever there is in the heavens and the earth, willingly or unwillingly. ” [2]
The Imam (‘a) replied: “This verse has been revealed about al-Qa’im (‘atfs) ; 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
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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 imagine; 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]
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!
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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
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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. ” [1]
3. False and Deviant Sects
Imam al-Baqir (‘a) said: “Woe betide the Murji‘ites! Tomorrow, when our Qa’im rises up, to whom could they seek refuge? Rawi asked: “Is it when you and us would be equal under the scale of justice as they say? ”
He replied: “Anyone of them who repents will be forgiven by God. If there is 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. [2]
When passing by the Khawarij [3] killed after their defeat, the Commander of the Faithful (‘a) said: “He who killed you is the one who beguiled you. ”
It was
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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. ” [1]
Regarding the Batriyyah [2] sect, the same Imam (‘a) also said: “After the uprising of Hadrat al-Qa’im (‘atfs) , he will proceed to Kufah; ten 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. ” [3]
4. The Sanctimonious
Imam al-Baqir (‘a) said: “…Hadrat al-Mahdi (‘atfs) will proceed to Kufah. Sixteen thousand armed men from the Batriyyah (sect) will stand in his way. They are Qur’an reciters and religious scholars with callused foreheads from excessive prostrations in worship whose faces are pale because of many night vigils, both of them are full of hypocrisy. They will cry in unison: ‘O descendant of Fatimah! Return to where you have been as we have no need of you. ’
“Behind the city of Najaf from the
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noon of Monday until the night Hadrat al-Mahdi will draw his sword against them and put them all to death. In this encounter none of the supporters of the Imam (‘atfs) will suffer even a wound. ” [1]
Abu Hamzah ath-Thumali reported that Imam al-Baqir (‘a) said: “The problems that the master of this affair will experience from the people during his advent will be the same as the problems encountered by the Prophet (S) , or even more. ” [2]
Fadil reported: “Imam as-Sadiq (‘a) said: ‘During the uprising of our Qa’im, he will experience more pain and agony from the ignorant than what the Prophet (S) had from them. ’
“I asked: ‘How and why? ’ He answered: ‘The Prophet (S) was commissioned at a time when the people were worshipping engraved stone, wood and idols, but our Qa’im will rise up at the time when the people will resort to the Qur’an in opposing him and quote Qur’anic verses against him. ” [3]
The same Imam (‘a) also said: “Hadrat al-Qa’im (‘atfs) will kill so many people that the flowing blood will be as high as the foreleg. A person from the progeny of his father will register strong protest against him, saying: ‘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)
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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]
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[3]: Nu‘mani, Ghaybah, p. 122; Bihar al-Anwar, vol. 52, p. 355.
[4]: Ibid.
[1]: Nu‘mani, Ghaybah, p. 165; Bihar al-Anwar, vol. 52, p. 355.
[2]: Surah Al ‘Imran 3: 83.
[1]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 183; Nur ath-Thaqalayn, vol. 1, p. 362; Ithbat al-Hudah, vol. 3, p. 549; Tafsir Safi, vol. 1, p. 267; Bihar al-Anwar, vol. 52, p. 340.
[2]: Surah an-Nisa’ 4: 159.
[3]: Qummi, Tafsir Qummi, p. 146; Ihqaq al-Haqq, vol. 13, p. 332; Al-‘Ara’is al-Wadihah, p. 209; Bihar al-Anwar, vol. 14, p. 349. Ibn Athir said: “At that time no Ahl adh-Dhimmah will be left to pay the jizyah. ” Perhaps, what is meant by this is that the Ahl adh-Dhimmah will either embrace Islam or be killed. Of course, there have been other hadiths contrary to this purport. See Nahayah, vol. 5, p. 197.
[1]: Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 2, pp. 398, 520.
[2]: Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 3, p. 367; Hakim, Mustadrak, vol. 4, p. 503. See Ibn Hammad, Fitan, p. 159; Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1359.
[3]: Bihar al-Anwar, vol. 52, p. 376.
[4]: Nahayah, vol. 5, p. 197.
[1]: ‘Iqd ad-Durar, p. 40.
[2]: Nu‘mani, Ghaybah, p. 283; Bihar al-Anwar, vol. 52, p. 357.
[3]: Khawarij (Kharijites or dissenters) were a group of quasi-holy, narrow-minded Muslims who were originally followers of Imam ‘Ali (‘a) and fought with him at the Battle of Siffin. Initially they supported arbitration, pushing Imam ‘Ali to accept it; however, later they revolted against it arguing that because God was the only true arbitrator, Imam ‘Ali and those who agreed with him in the arbitration were not just wrong they were unbelievers, hence they could have no dealings with them. On Imam ‘Ali’s return to Iraq from Siffin, this group split off from his army and set up camp on the banks of the Nahrawan canal where they began terrorizing the people whom they regarded as unbelievers. Imam ‘Ali was at first able to talk to them and persuade some of them to cease in their hostilities, but eventually he was forced to take up arms against them. In 659 CE he attacked their army under the leadership of ‘Abdullah ibn Wahhab al-Rasibi at Nahrawan almost annihilating them. Nahrawan was the third and last battle Imam ‘Ali had to wage with his enemies. (Trans. )
[1]: Muruj adh-Dhahab, vol. 2, p. 418.
[2]: Batriyyah is one of the Zaydi sects whose members follow Kathir an-Nawi. The beliefs of the followers of this sect have similarities with that of the Sulaymaniyyah, another Zaydi sect. They suspend their judgment on ‘Uthman ibn ‘Affan as to his being a Muslim or infidel. On religious issues they are followers of Mashrab-e I‘tizal while on the questions of jurisprudence most are followers of Abu Hanifah. There is also a group among them who are Shafi‘i or Shi‘ah. See Bihjah al-Amal, vol. 1, p. 95; Milal wa Nahl, vol. 1, p. 161.
[3]: Shaykh al-Mufid, Al-Irshad, p. 364; Kashf al-Ghammah, vol. 3, p. 255; Sirat al-Mustaqim, vol. 2, p. 354; Rawdah al-Wa‘izin, vol. 2, p. 265; I‘lam al-Wara, p. 431; Bihar al-Anwar, vol. 52, p. 328.
[1]: Dala’il al-Imamah, p. 241; Shaykh at-Tusi, Ghaybah, p. 283; Ithbat al-Hudah, vol. 3, p. 516; Bihar al-Anwar, vol, 2, p. 598.
[2]: Nu‘mani, Ghaybah, p. 297; Hilyah al-Abrar, vol. 2, p. 361; Bihar al-Anwar, vol. 52, p. 362; Bisharah al-Islam, p. 222.
[3]: Ibid.
[1]: Ithbat al-Hudah, vol. 3, p. 585; Bihar al-Anwar, vol. 52, p. 387.
[2]: Nu‘mani, Ghaybah, p. 317; Shaykh at-Tusi, Ghaybah, 273; Bihar al-Anwar, vol. 52, pp. 329, 363.

5. Nasibis
Imam as-Sadiq (‘a) said: “During the uprising of Hadrat al-Qa’im (‘atfs) , all the Nasibis and enemies of the Ahl al-Bayt (‘a) will be presented to the Imam (‘a). If they acknowledge Islam, which is the very wilayah of the Ahl al- Bayt (‘a) , he will release them and if not, he will kill them, or he will oblige them to pay the jizyah just as the Ahl adh-Dhimmah do. ” [3]
Imam al-Baqir (‘a) said: “During the uprising of Hadrat al-Qa’im (‘atfs) , he will present his faith to each of the Nasibis. If they accept it, he would release them and if they do not he would behead them, or ask them to pay the jizyah just as they collect from the Ahl adh-Dhimmah today, and he will banish them from the cities to the villages (and farms). ” [4]
The late Majlisi said: “Maybe this order is related to the beginning of the uprising because the apparent purport of the hadiths is that none of them will be accepted except those embracing the faith and if they refuse they will be executed. ” [5]
Abu Basir said: “I asked Imam as-Sadiq (‘a): How will Imam al-Mahdi (‘atfs) behave with the
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Nasibis and those who are inimical to you? ’ He replied: “O Abu Muhammad! In our state and government, opponents will not have any favor. God will make their blood lawful for us (to shed) at that time, but today their blood is unlawful for us and you (to shed). Thus, no one 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]
6. Hypocrites
On the interpretation of the Qur’anic verse (ayah) ,
﴿
لَوْ تَزَیَّلُوا لَعَذَّبْنَا الَّذِینَ کَفَرُوا مِنْهُمْ عَذَابًا أَلِیمًا
﴾
“And had they been separate, We would have surely punished the faithless among them with a painful punishment,” [2]
Imam as-Sadiq (‘a) said: “In the loins of the infidels and hypocrites, God has trusts from the believers. Our Qa’im will not appear unless those trusts come out of their loins (and believers would be born). Thereafter, the Imam will kill the infidels and hypocrites. ” [3]
Imam as-Sadiq (‘a) said: “When Hadrat al-Qa’im (‘atfs) rises up, there would be no need for him to ask help from you, and with respect to most of you, hypocrites, he will implement the punishment (hadd) [4] of God. ” [5]
Imam al-Husayn (‘a) said to his son, Imam as-Sajjad (‘a): “By God! My blood will not cease from flowing till God incites al-Mahdi (‘atfs) (to rise up). By taking revenge for my blood upon the corrupt and faithless hypocrites, he will kill seventy thousand people. ” [6]
Imam al-Baqir (‘a) said: “When Hadrat al-Qa’im rises up… he will
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come to Kufah and kill all the hypocrites (who do not believe in his imamah) there; destroy their palaces; and fight with their warriors, and he will kill so many of them that God would be pleased. ” [1]
7. The Satan
Wahhab ibn Jami‘ said: “I asked Imam as-Sadiq (‘a): ‘That God said to Satan,
﴿
فَإِنَّکَ مِنَ الْمُنظَرِینَ ٭ إِلَى یَومِ الْوَقْتِ الْمَعْلُومِ ﴾
“You are indeed among the reprieved until the day of the known time,” [2]
is it specified when will it be? ’ 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. ” [3]
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[3]: Tafsir Furat, p. 100; Bihar al-Anwar, vol. 52, p. 372.
[4]: Al-Kafi, vol. 8, p. 227; Ithbat al-Hudah, vol. 3, p. 450; Bihar al-Anwar, vol. 52, p. 375; Tanqih al-Maqal, vol. 2, p. 43.
[5]: Mir’ah al-‘Uqul, vol. 26, p. 160.
[1]: Bihar al-Anwar, vol. 52, p. 376.
[2]: Surah al-Fath 48: 25.
[3]: Kamaluddin, vol. 2, p. 461; Al-Muhajjah, p. 206; Ihqaq al-Haqq, vol. 13, p. 357.
[4]: In Islam the term hadd (pl. hudud) applies to punishments decreed for the commission of certain sins. (Trans. )
[5]: At-Tahdhib, vol. 6, p. 172; Wasa’il ash-Shi‘ah, vol. 11, p. 382; Maladh al-Akhyar, vol. 9, p. 455.
[6]: Ibn Shahr Ashub, Manaqib, vol. 4, p. 85; Bihar al-Anwar, vol. 45, p. 299.
[1]: Ithbat al-Hudah, vol. 3, p. 528; Bihar al-Anwar, vol. 52, p. 338.
[2]: Surah al-Hijr 15: 38.
[3]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 243; Ithbat al-Hudah, vol. 3, p. 551; Tafsir Safi, vol. 1, p. 906; Tafsir Burhan, vol. 2, p. 343; Bihar al-Anwar, vol. 60, p. 254. ‘Allamah Sayyid Muhammad Husayn Tabataba’i has quoted another hadith with the same content from Tafsir Qummi. Thereafter, he said: “There are hadiths reported from the Ahl al-Bayt (‘a) on the interpretation of most of the verses on Qiyamah (literally, state of standing) , which sometimes interpret the verses as the advent of Hadrat al-Qa’im (‘atfs) , at other times as the raj‘ah (return to life prior to the Day of Resurrection) , and yet at other times as the Day of Resurrection itself. Perhaps, it is because these three days are in common in revealing truths although there is difference in terms of magnitude. ” See Al-Mizan fi Tafsir al-Qur’an, vol. 12, p. 184; Ar-Raj‘ah fi Ahadith al-Fariqin.

The Revival of the Muhammadan (S) Sunnah
point
There are many hadiths concerning the new laws and judgments of Hadrat al-Mahdi (‘a) and the reforms he will pursue, laws that are at first glance inconsistent with existing jurisprudential texts and sometimes with the apparent purport of the hadiths and Prophetic tradition (Sunnah).
Among these new laws are laws of inheritance based on brotherhood in the “world of souls” (‘alam adh-dharr) , [4] the killing of winebibbers, the killing of non-praying persons, the execution
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of liars, prohibitions on taking interest from Muslims in transactions, the elimination of minarets from mosques, and the removal of the roofs of mosques. The approaches adopted by the Imam (‘a) in the actions and affairs indicated in the previous chapter are also related to these.
In the hadiths these changes have been mentioned in such terms as new judgment, new tradition (sunnah) , new invocation, and new book, which we regard as nothing else but the revival of the Muhammadan (S) Sunnah. 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
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ruling although the product of such a deduction or inference (istinbat) is a religious proof for the mujtahid [1] and his followers (muqallidin). [2] 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). [3] 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 sword; he will neither take anything from the people but the sword nor give anything to them but the sword. ” [4]
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
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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
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glad tidings to you! By God! The truth is only in your hand. ” [1]
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.

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[4]: It refers to the following Qur’anic verse: ﴿ وَإِذْ أَخَذَ رَبُّکَ مِن بَنِی آدَمَ مِن ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْت بِرَبِّکُمْ قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ یَوْمَ الْقِیَامَةِ إِنَّا کُنَّا عَنْ هَذَا غَافِلِینَ ﴾ “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, (He said to them,) ‘Am I not your Lord? ’ They said, ‘Yes indeed! We bear witness. ’ (This,) lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this’. ” (Surah 7: 172) (Trans. )
[1]: Al-Qawl al-Mukhtasar, p. 20.
[1]: Mujtahid: an authority on the divine law who practices ijtihad, i. e “the search for a correct opinion in the deduction of the specific provisions of the law from its principles and ordinances. ” (Trans. )
[2]: Muqallidin (literally, imitators, followers) (sing. muqallid): the persons who follow a certain marja‘ (reference authority) in matters of religious jurisprudence. (Trans. )
[3]: Taqiyyah: prudential dissimulation of one’s true beliefs under conditions of acute danger to one’s life, property, or honor, a practice based on Qur’an, 3: 28. As its observance depends on certain terms and conditions, it may be obligatory (wajib) , recommended (mustahab) , abominable (makruh) , or forbidden (haram). For a discussion of taqiyyah, see Sayyid Sa’eed Akhtar Rizvi, Taqiyyah (Dar es Salaam: Bilal Muslim Mission of Tanzania, 1992) , http: //www. al-islam. org/taqiyyah-sayyid-akhtar-rizvi [20]
[4]: Ta’wil al-Ayat az-Zahirah, vol. 2, p. 540; Ithbat al-Hudah, vol. 3, p. 564.
[1]: Kashi, Rijal, p. 138; Ithbat al-Hudah, vol. 3, p. 560; Bihar al-Anwar, vol. 2, p. 246; Al-‘Awalim, vol. 3, p. 558.
[2]: Shaykh al-Mufid, Al-Irshad, p. 364; Rawdah al-Wa‘idin, vol. 2, p. 264; I‘lam al-Wara, p. 431; Bihar al-Anwar, vol. 51, p. 30.
[1]: Ath-Tahdhib, vol. 4, p. 96; Maladh al-Akhyar, vol. 6, p. 258.

New Laws
1. Execution of Adulterers and Those Who Prevent Zakat
Aban ibn Taghlib reported: “Imam as-Sadiq (‘a) said to me: ‘In Islam, based on the law of God, there are two types of blood that are lawful (to shed) , however, no one will implement its ruling unless God sends the Qa’im of the Ahl al-Bayt (‘a). He will judge according to the law of God and seek no proof and witness. He will stone adulterers and adulteresses to death, and behead non-payers of zakat’. ” [2]
Imam as-Sadiq and Imam al-Kazim (‘a) said: “During the uprising of Hadrat al-Mahdi (‘a) , he will pass judgment on three cases in such a manner that no one before him had done so. He will execute old adulterers, kill anyone who hinders the payment of zakat, and give the inheritance of a brother to his positional brother (who were both brothers in the “world of souls”). ” [3]
Regarding the ruling on the execution of those who do not pay zakat, the late ‘Allamah Hilli said: “In all periods the Muslims share consensus of opinion regarding the existence of zakat, as one of the five pillars of Islam. As such,
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anyone, who denies its compulsoriness (wujub) , who is a ‘natural Muslim’ (fitri Muslim) , [1] and has grown up among Muslims, will be executed regardless of his repentance.
And if this person is a ‘national/community Muslim’ (milli Muslim) , [2] he has to repent three times of his apostasy (irtidad) and thereafter he shall be executed (in case it persists). This ruling is implemented on condition that the person in question is knowledgeable and aware of its being obligatory (wajib). If he does not know its compulsoriness, the ruling shall not be passed for his infidelity (kufr). ” [3]
On the commentary of this hadith, Majlisi al-Awwal said: “Perhaps it means that in these two cases the Imam (‘atfs) will pass judgment based on 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. ” [4]
2. The Law of Inheritance
Imam al-Kazim (‘a) said: “God created souls two thousands years before bodies. Those who were acquainted with one another in the heavens will also be acquainted with one another on the earth. Similarly, those who were alien to one another in the heavens will also be unfamiliar with one another on the earth. When Hadrat al-Qa’im (‘atfs) rises up, he will give inheritance to one’s brother-in-faith while cutting off the inheritance of one’s consanguineous brother. This is the purport of God’s saying in Surah al-Mu’minun when He says:
﴿
فَإِذَا
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نُفِخَ فِی الصُّورِ
فَلَا أَنسَابَ بَیْنَهُمْ یَوْمَئِذٍ وَلَا یَتَسَاءلُونَ ﴾
“And when the Trumpet is blown, there will be no ties between them on that day, nor will they ask (about) each other. ” [1] ” [2]
Imam as-Sadiq (‘a) said: “Two thousand years before creating bodies, God established brotherhood among the souls. When the Qa’im among us, the Ahl al-Bayt, rises up, brothers whose brotherhood had been established will inherit from one another while the consanguineous brothers having the same father and mother will not inherit from one another. ” [3]
3. The Execution of Liars
Imam as-Sadiq (‘a) said: “When our Qa’im appears, he will first go to Shi‘ah liars and kill them. ” [4]
They are probably referring to the hypocrites, false Mahdis and innovators in religion who caused people to deviate.
4. Termination of the Ruling on Jizyah
The Commander of the Faithful (‘a) said: “God will not destroy the world unless our Qa’im rises up; extinguishes our enemies; accepts the jizyah no more; breaks the cross and idols; puts an end to the period of war and bloodshed; invites the people to receive assets and properties; fairly distributes properties among them; and behaves justly with the people. ” [5]
Regarding the breaking of the cross and the killing of pigs, which means the end of the period of Christianity and the ruling on the jizyah, the Messenger of Allah (S) said: “Hadrat al-Mahdi (‘atfs) will appear as a just ruler and he will break the crosses, kill the pigs, and order his functionaries to take assets and properties—to place them in the cities so that anyone who is in need
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can take from them—but no one would be found who would express his need. ” [1]
Perhaps, this hadith alludes to the end of Christianity and the decline of the People of the Book (ahl al-kitab).
5. Revenge against the Remaining Offspring of Imam al-Husayn’s (‘a) Murderers
Hirawi said: “I asked Hadrat ar-Rida (‘a): ‘O son of the Messenger of Allah! What is your opinion regarding this statement of Imam as-Sadiq (‘a) when he said: ‘When our Qa’im rises up, the living offspring of Imam al-Husayn’s (‘a) murderers will be killed as punishment for the act of their forefathers? ’ Hadrat ar-Rida (‘a) said: ‘That statement is correct. ’
“I asked: ‘So, what does this verse of the Qur’an mean:
﴿
وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ﴾
“No bearer shall bear another’s burden,” [2]? ’
“The Imam replied: ‘What God states is true, but the remaining offspring of Imam al-Husayn’s (‘a) murderers would be pleased with the act of their forefathers and take pride in it, and anyone who is pleased with an act is like the one who has done it. If a certain man in the east is killed and another man in the west is pleased with the killing of the former, in the sight of God he has a share in the sin. ’
“‘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
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of God in the holy city of Mecca (Makkah al-Mu‘azzamah) ’. ” [1]
6. The Ruling on Mortgage (rahn) and Deposit (wathiqah)
‘Ali reports that his father, Salim, asked Imam as-Sadiq (‘a) regarding the hadith, “I loathe anyone who has more confidence in mortgage (rahn) and deposits (wathiqah) than his faithful brother. ”
Imam as-Sadiq (‘a) said: “This subject belongs to the period of the Qa’im among us, the Ahl al-Bayt. ” [2]
7. Business Profit
Salim reported: “I said to Imam as-Sadiq (‘a): ‘A hadith has been reported which states that earning profit and interest from a believer by his fellow brother-in-faith is unlawful and usurious’. ” The Imam (‘a) said: “This subject belongs to the time when the Qa’im from among us, the Ahl al-Bayt, rises up. But today it is permissible for a person to sell something to a believer and earn a profit from him. ” [3]
After regarding the chain of transmission of this hadith as strong (qawiyy) , Majlisi al-Awwal said: “It can be learnt from this hadith that the hadiths stating that making a profit off a believer is discouraged or reprehensible (makruh) , regarding it as usurious, are not exaggerations. It is possibly makruh at the present but during the time of Hadrat al-Qa’im (‘atfs) it will be unlawful (haram). ” [4]
While regarding this hadith as unknown (majhul) , Majlisi ath-Thani, however, said: “Maybe the unlawfulness (hurmat) mentioned in this two cases refers to the time of the uprising of Hadrat al-Hujjah. ” [5]
8. The Brethren-in-Faith Helping One Another
Ishaq said: “I was in the company of Imam as-Sadiq (‘a) when he was talking about help and cooperation between brethren-in-faith and then he said: ‘When Hadrat al-Qa’im
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(‘a) appears, it will be obligatory to help brethren-in-faith and they have to be assisted and supported’. ” [1]
9. Ruling on Qatayi‘ (Private Estates)
Imam as-Sadiq (‘a) said: “When our Qa’im rises up, qatayi‘ (and the ownership of immovable properties) will cease to exist in such a way that there will be no more qatayi‘. ” [2]
The qatayi‘ which refers to huge properties such as villages, vast tracks of land and castles that kings and powerful individuals see as their own, will belong to the Imam of the Time (‘atfs) during his time.
10. Ruling on Wealth
Mu‘adh ibn Kathir reported that Imam as-Sadiq (‘a) said: “Our Shi‘ah are at liberty. They are free in the sense that they spend whatever they earn in the way of good and righteousness, but when our Qa’im rises up, it will be unlawful (haram) for every rich man to amass wealth except that he would turn it over to the Imam and spend the same in war against the enemy, and this is the statement of God when He says:
﴿
وَالَّذِینَ یَکْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ یُنفِقُونَهَا فِی سَبِیلِ ا
للّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِیمٍ ﴾
“Those who treasure up gold and silver, and do not spend it in the way of Allah, inform them of a painful punishment. ” [3] ” [4]

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[2]: Al-Kafi, vol. 3, p. 503; Al-Faqih, vol. 2, p. 11; Kamaluddin, vol. 2, p. 671; Wasa’il ash-Shi‘ah, vol. 6, p. 19; Bihar al-Anwar, vol. 52, p. 325.
[3]: Shaykh as-Saduq, Khisal, section 3, p. 133; Ithbat al-Hudah, vol. 3, p. 495.
[1]: “Natural Muslim” (Muslim fitri): a Muslim born of Muslim parents. (Trans. )
[2]: “National/community Muslim” (Muslim milli): a Muslim who converted to Islam and thus joined the Islamic community (milli). (Trans. )
[3]: Tadhkirah al-Fuqaha, vol. 5, p. 7, kitab az-zakat. See also Mir’ah al-‘Uqul, vol. 16, p. 14.
[4]: Rawdah al-Muttaqin, vol. 3, p. 18.
[1]: Surah al-Mu’minun 23: 101.
[2]: Dala’il al-Imamah, p. 260; Tafsir Burhan, vol. 3, p. 120; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 402.
[3]: Al-Faqih, vol. 4, p. 254; Shaykh as-Saduq, ‘Aqa’id, p. 76; Husayni, Hidayah, p. 64, 87; Mukhtasar al-Basa’ir, p. 159; Rawdah al-Muttaqin, vol. 11, p. 415; Bihar al-Anwar, vol. 6, p. 249; vol. 101, p. 367.
[4]: Kashi, Rijal, p. 299; Ithbat al-Hudah, vol. 3, p. 561.
[5]: Ithbat al-Hudah, vol. 3, p. 496.
[1]: ‘Iqd ad-Durar, p. 166; Al-Qawl al-Mukhtasar, p. 14.
[2]: Surah al-An‘am 6: 164; Surah al-Isra’ (or Bani Isra’il) 17: 15; Surah Fatir (or al-Mala’ikah) 35: 18; Surah az-Zumar 39: 7.
[1]: ‘Ilal ash-Shara’i‘, vol. 1, p. 219; ‘Uyun Akhbar ar-Rida, vol. 1, p. 273; Bihar al-Anwar, vol. 52, p. 313; Ithbat al-Hudah, vol. 3, p. 455.
[2]: Man La Yahduruhu’l-Faqih, vol. 3, p. 200; Ath-Tahdhib, vol. 7, p. 179; Wasa’il ash-Shi‘ah, vol. 13, p. 123; Ithbat al-Hudah, vol. 3, p. 455; Maladh al-Akhyar, vol. 11, p. 315.
[3]: Ibid.
[4]: Rawdah al-Muttaqin, vol. 7, p. 375.
[5]: Maladh al-Akhyar, vol. 11, p. 315.
[1]: Shaykh as-Saduq, Musadiqah al-Akhawan, p. 20; Ithbat al-Hudah, vol. 3, p. 495.
[2]: Qurb al-Asnad, p. 54; Bihar al-Anwar, vol. 52, p. 309; vol. 97, p. 58; Ithbat al-Hudah, vol. 3, pp. 523, 584; Bisharah al-Islam, p. 234.
[3]: Surah at-Tawbah (or, Bara‘ah) 9: 34.
[4]: Al-Kafi, vol. 4, p. 61; At-Tahdhib, vol. 4, p. 143; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 87; Al-Muhajjah, p. 89; Tafsir Safi, vol. 2, p. 341; Tafsir Burhan, vol. 2, p. 121; Nur ath-Thaqalayn, vol. 2, p. 213; Bihar al-Anwar, vol. 73, p. 143; Mir’ah al-‘Uqul, vol. 16, p. 193.

Social Reforms and the Structural Renovation of Mosques
1. The Destruction of the Kufah Mosque and the Fixing of Its Qiblah
Asbagh ibn Nabatah said: “On his entrance into the Kufah Mosque—which at that time was made up of sundried earth and baked clay—the 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
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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]
2. Destruction of Embellished Mosques and Those along the Highways
Abu Basir reported that Imam al-Baqir (‘a) said: “During the uprising of our Qa’im, he will destroy four mosques in Kufah and he will not allow any embellished mosque to remain without having destroyed its crenation and extravagance and make it simple, free from any extravagance. He will also destroy all mosques located along highways. ” [3]
Perhaps, the four mosques refer to those built in Kufah after the martyrdom of Imam al-Husayn (‘a) by the commanders of Yazid’s army as a gesture of gratitude for the murder of the Imam, and which later on became known as “the cursed mosques” (masajid al-mal‘unah). Although those mosques do not exist now, a group will possibly rebuild them later on account of its enmity with the Ahl al-Bayt (‘a). [4]
Regarding these mosques, Imam al-Baqir (‘a) said: “Out of joy for the murder of al-Husayn (‘a) , four mosques were constructed in Kufah such as Ash‘ath Mosque, Jarir Mosque, Samak Mosque, and Shabath ibn Rub‘i Mosque. ” [5]
3. The Destruction of Minarets
Abu Hashim Ja‘fari said: “I was in the company of Imam
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Hasan al-‘Askari (‘a) when he said: ‘During the uprising of Hadrat al-Qa’im, he 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]
4. Destruction of the Roofs and Pulpits of Mosques
Imam al-Baqir (‘a) said: “The first thing Hadrat al-Mahdi (‘atfs) will do from the beginning is related to the roof of mosques. He will destroy them and in its stead he will place roofs similar to the ‘arish [6] of Musa (Moses) (‘a). ” [7]
This hadith is related to the acceptance of prayers. It is because the absence of obstacles and buffers between the worshippers and the sky is recommended (mustahabb) while the removal of buffers is one of the conditions for the acceptance of prayers and the granting of requests in invocations.
5. Restoration of Masjid al-Haram (the Sacred Mosque in Mecca) and Masjid an-Nabi (in Medina) to Their Respective Original Sizes
Imam as-Sadiq (‘a) said: “Hadrat al-Qa’im (‘atfs) will destroy the structure
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of Masjid al-Haram (the Sacred Mosque in Mecca) and restore its original structure and size. After being destroyed, Masjid an-Nabi (in Medina) will also be restored to its original size. He will also erect the Ka‘bah in its original location. ” [1]
The same Imam (‘a) also said: “When Hadrat al-Qa’im (‘atfs) rises up, he will restore the House of God to its original size, [2] and he will also do the same to the Mosque of the Prophet (S) (in Medina) and the Kufah Mosque. ”
Judgment
Imam as-Sadiq (‘a) said: “After the advent of Hadrat al-Mahdi (‘atfs) , God will send a wind to announce in every land: ‘This is Mahdi who will pass judgment based on the method of Dawud (Prophet David) and Sulayman (Prophet Solomon) , and he seeks no witness in his decree. ” [3]
Imam al-Baqir (‘a) said: “Hadrat al-Qa’im (‘atfs) has some decrees and judgments against which even some of his supporters and those who wield the sword on his side will protest. This will be the (method of) judgment of Hadrat Adam (‘a) and he will behead the protesters. Then, he will also pass judgment based on a different method, which is that of Dawud. Another group from his supporters, however, will protest and the Imam will also behead them.
“For the third time, he will adopt the method of Ibrahim (‘a) in passing judgment and again, another group from among his supporters, who wield the sword on his side, will protest and the Imam will also execute them. Afterward, the Imam of
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the Time (‘atfs) will behave based on the conduct of Muhammad (S) and no one will protest against him anymore. ” [1]
Large and grandiose institutions with diverse names, symbols and having eloquent bylaws today only talk about human rights and the protection of the 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 ٱلْعَاقِب
َةُ لِلْمُتَّقِیْن
﴾
“And the outcome will be in favor of the God-wary. ” [2]
The Government of Justice
Justice is a familiar word which is
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liked and pursued by everybody. Justice is something good and wholesome irrespective of where or whom it emanates, and it becomes more meaningul if it stems from officials and rulers. It is lamentable to note, however, that most of the time no other trace of justice except its name can be found, and mankind has not witnessed justice except in very few instances—in the governments of men of God.
The imperialists abuse this sacred word in various forms for further imperialist ventures and political influence. By chanting this false slogan, they gather groups around them. It will no longer take much time for them to be disgraced; they would not find any alternative to perpetuate their rule except by resorting to the use of force and injustice.
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[1]: Shaykh at-Tusi, Ghaybah, p. 283; Ithbat al-Hudah, vol. 3, p. 516; Bihar al-Anwar, vol. 52, p. 332.
[2]: Nu‘mani, Ghaybah, p. 317; Bihar al-Anwar, vol. 52, p. 364; Mustadrak al-Wasa’il, vol. 3, p. 369; vol. 12, p. 294.
[3]: Man La Yahduruhu’l-Faqih, vol. 1, p. 53; Bihar al-Anwar, vol. 52, p. 333; Ithbat al-Hudah, vol. 3, pp. 517, 556; Ash-Shi‘ah wa’r-Raj‘ah, vol. 2, p. 400. See Man La Yahduruhu’l-Faqih, vol. 1, p. 232; Al-Irshad, p. 365; Rawdah al-Wa‘izin, vol. 2, p. 264.
[4]: Mahdi-ye Maw‘ud, p. 941; Al-Gharat, vol. 2, p. 324, footnote.
[5]: Bihar al-Anwar, vol. 45, p. 189.
[1]: Maqsurah: a place in the mosque used to be built for the caliph or congregational prayer leader where he would stand in prayer and be away from the access of his enemy. See Farhang-e Farsi-e ‘Amid (‘Amid Persian Dictionary).
[2]: Shaykh at-Tusi, Ghaybah, p. 123; Ibn Shahr Ashub, Manaqib, vol. 4, p. 437; I‘lam al-Wara, p. 355; Kashf al-Ghammah, vol. 3, p. 208; Ithbat al-Hudah, vol. 3, p. 412; Bihar al-Anwar, vol. 50, p. 215; vol. 52, p. 323; Mustadrak al-Wasa’il, vol. 3, pp. 379, 384.
[3]: Man La Yahduruhu’l-Faqih, vol. 1, p. 155
[4]: Rawdah al-Muttaqin, vol. 2, p. 109.
[5]: Ithbat al-Wasiyyah, p. 215; I‘lam al-Wara, p. 355.
[6]: ‘Arish: a shade or bower for one’s protection from the sunlight. Tarihi is quoted as saying it is made up of date palm leaves and until the end of the date season, one could stay there. Maybe the destruction of the roofs of mosques is because mosques prior to the advent of Imam al-Mahdi (‘atfs) will go beyond their state of simplicity since they will acquire ceremonial status. The destruction of minarets is perhaps based on the same reason; that they will have already lost their function as the locus of guidance and enlightenment of the people. In fact, on the contrary, they will be transformed as platforms for the consolidation of the rule of tyrants and traitors and to justify the interference of enemies in Muslim lands.
[7]: Man La Yahduruhu’l-Faqih, vol. 1, p. 153; Ithbat al-Hudah, vol. 3, p. 425; Wasa’il ash-Shi‘ah, vol. 3, p. 488; Rawdah al-Muttaqin, vol. 2, p. 101.
[1]: Al-Irshad, p. 364; Shaykh at-Tusi, Ghaybah, p. 297; Nu‘mani, Ghaybah, p. 171; I‘lam al-Wara, p. 431; Kashf al-Ghammah, vol. 3, p. 255; Ithbat al-Hudah, vol. 3, p. 516; Bihar al-Anwar, vol. 52, p. 332.
[2]: The late Shaykh as-Saduq and ‘Allamah Majlisi have stated its limit. See Rawdah al-Muttaqin, vol. 2, p. 94; Man La Yahduruhu’l-Faqih, vol. 1, p. 149.
[3]: Al-Kafi, vol. 1, p. 397; Kamaluddin, vol. 2, p. 671; Mir’atu’l-‘Uqul, vol. 4, p. 300; Majlisi regards this hadith as reliable; Bihar al-Anwar, vol. 52, pp. 320, 330, 336, 339.
[1]: Ithbat al-Hudah, vol. 3, p. 585; Bihar al-Anwar, vol. 52, p. 389.
[2]: Surah al-A‘raf 7: 128; Surah Hud 11: 49; Surah al-Qasas 28: 83.

View of the Late Tabarsi
The late Tabarsi made a speech regarding Hadrat al-Mahdi’s (‘atfs) revival of the Sunnah, which we will partially quote here:
If it is posed that—“All Muslims believe that after the Seal of the Prophets (S) there will be no more prophet to come, but you Shi‘ah believe that during his uprising, al-Qa’im will not collect jizyah from the People of the Book; he will kill twenty year olds who are ignorant of the precepts of his religion; destroy mosques and religious sites; pass judgments based on the method of Dawud, which does not require witnesses in issuing verdicts; 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
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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
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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 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 progeny; 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
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or precepts on an issue whose proof has emerged cannot be realized. [1]
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[1]: This occurred when the Prophet (S) had returned from battle against the infidels of Tabuk. The munafiqin (hypocrites) approached the Prophet and told him that they had built a mosque where people could go on cold and rainy nights and where the sick could find shelter. They then requested that the Prophet take part in a congregational prayer which was to be held in their mosque. The Prophet said that he would reply to this request on his return from Tabuk; and having returned, he ordered the mosque in question to be demolished. Subsequently the following holy verse was revealed: “As for those who took a mosque for sabotage and for defiance, and to cause division among the faithful, and for the purpose of ambush (used) by those who have fought Allah and His Apostle before—they will surely swear: ‘We desired nothing but good,’ and Allah bear witness that they are indeed liars” (Surah at-Tawbah (or, Bara‘ah) 9: 107). For further information, see commentary of the verse at http: //www. al-islam. org/quran [21]. (Trans. )
[1]: Bihar al-Anwar, vol. 52, p. 383. There have also been hadiths among the Ahl as-Sunnah with similar contents.

Part 3: The Government of Imam al-Mahdi (‘afts)
The Government of Truth
point
Administering a territory as wide as the world itself is a difficult task, which is only possible for a divinely guided leader and functionaries committed to this divine system and the sovereignty of Islam. Indeed, in order to administer lands and territories Imam al-Mahdi (‘atfs) will appoint ministers who will have had a record of struggle both in experience and action, and who will have shown their firmness and decisiveness.
Governors with strong personalities, who think of nothing but the welfare of the Islamic state and the pleasure of God, will take charge of state affairs. Obviously, a country whose officials possess these qualities will prevail over any difficulty. The destructions wrought by the previous governments will successfully turn into progress and conditions will be so transformed that the living will wish that the dead would live once again.
It must be noted that Hadrat al-Mahdi (‘atfs) will take charge of affairs at the time when the world will have inherited a plethora of confusions and disorders, and there will be millions of invalids as well as physically and mentally sick individuals. An atmosphere of delapidation will cast its shadow upon the world and insecurity will become prevalent everywhere. Cities will be in total ruin on account of wars and conflicts, and the decline of farming due to pollution of the ecosystem will lead to the scarcity of food.
On the other hand, the people of
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the world would have witnessed that many governments, parties and organizations had claimed that if they were given the chance to take charge of things, they could serve the world and its 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 anymore; 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 أَنَّ
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اللَّهَ یُحْیِی الأرْضَ بَعْدَ مَوْتِهَا
﴾
“Know that Allah revives the earth after its death,” [1]
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. ” [2]
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. ” [3]
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) ,
﴿ 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,” [4]
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. ” [5]
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. ” [6]
The Commander of the Faithful (‘a) also said: “The Imam (‘atfs) will behave justly with peasants and the people. ” [7]
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! ’
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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. ” [1]
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 Ka‘bah will be overcrowded and it would not be able to accommodate all the pilgrims.
The Imam (‘atfs) will issue an order for
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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]
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[1]: “Earth full of tyranny”: “earth that died due to tyranny” in the original. (Trans. )
[2]: Majma‘ az-Zawa’id, vol. 7, p. 315; Al-Idha‘ah, p. 119; Ihqaq al-Haqq, vol. 13, p. 294.
[1]: Surah al-Hadid 57: 17.
[2]: Kamaluddin, p. 668; Al-Mahajjah, p. 429; Nur ath-Thaqalayn, vol. 5, p. 242; Yanabi‘ al-Mawaddah, p. 429; Bihar al-Anwar, vol. 51, p. 54.
[3]: Nu‘mani, Ghaybah, p. 159; Ithbat al-Hudah, vol. 3, p. 544; Bihar al-Anwar, vol. 52, p. 362.
[4]: Surah al-Hajj 22: 41.
[5]: Tafsir Qummi, vol. 2, p. 87; Al-Muhajjah, p. 143; Ihqaq al-Haqq, vol. 13, p. 341.
[6]: Kamaluddin, p. 372; Kifayah al-Athar, p. 270; I‘lam al-Wara, p. 408; Kashf al-Ghammah, vol. 3, p. 314; Fara’id as-Samtayn, vol. 2, p. 336; Yanabi‘ al-Mawaddah, p. 448; Bihar al-Anwar, vol. 52, p. 321; Ghayah al-Maram, p. 696; Ihqaq al-Haqq, vol. 13, p. 364.
[7]: Ithbat al-Hudah, vol. 3, p. 496.
[1]: ‘Iqd ad-Durar, p. 39; Ihqaq al-Haqq, vol. 13, p. 186.
[1]: Hajar al-Aswad: a black stone located in the eastern corner of the Ka‘bah, 1. 5 meters above the ground, placed in the wall. Hajj pilgrims try to touch this stone during the circumambulation for blessings and luck as part of the Sunnah of the Holy Prophet (S). (Trans. )
[2]: Tawaf:  the ritual of circumambulating the Ka‘bah seven times, as a part of the Hajj rituals. (Trans. )
[3]: Al-Kafi, vol. 4, p. 427; Man la Yahduhu’l-Faqih, vol. 2, p. 525; Bihar al-Anwar, vol. 52, p. 374.

Government over Hearts
Naturally, the government, which in a short period of time would prevail over adversities, eliminate confusion and disorder, and sow the seeds of hope in the hearts of mankind by removing despair from them, will enjoy popular support.
The system, which could extinguish the fires of war and restore order and security in society to the extent that even animals would benefit from it, will be the government over hearts. The aspiration of mankind is to live under such a government. As such, in the hadiths the people’s adherence to the Imam and their attachment to his government have been mentioned in glowing terms.
The Messenger of Allah (S) said: “I give you glad tidings of al-Mahdi, a man from the Quraysh with whose caliphate and rule the inhabitants of the heavens and the earth will be pleased. ” [4]
The Prophet (S) also said: “A man from my ummah will rise up whom the people of the earth and heavens will love. ” [5]
Sabah said: “During the
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time of Hadrat al-Mahdi (‘atfs) young people will wish to be old enough while old people will wish that they were still small and young. ” [1]
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. ” [2]
In Kamil az-Ziyarat, [3] “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 clear; for, it is said that with the advent of the Imam, the order for their release
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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.
The Capital of the Government
Abu Basir reports: “Imam as-Sadiq (‘a) said: ‘O Abu Muhammad! It is as if I can see the Qa’im of Muhammad’s Progeny along with his family descending upon the Sahlah Mosque. ’ I asked: ‘Is the Sahlah Mosque his residence? ’
He replied: ‘Yes; right there in the residence of Prophet Idris (Enoch) (‘a) , and no prophet has been appointed without having performed prayer there. Anyone who stays there is like one who had been in the camp of the Messenger of Allah (S). There is no faithful man or woman whose heart is not favorably disposed toward that mosque. Every day and night, angels of the Divine seek refuge in that mosque to worship God. O Abu Muhammad! If I were only near you, I would perform my prayers only in that mosque. ’
“‘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) ; there will be a time when
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he will stay there with his family. ” [1]
Imam al-Baqir (‘a) said: “The Mahdi (‘atfs) will rise up; he will go to Kufah and reside there. ” [2]
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. ” [3]
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). ” [4]
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 prayed; 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’. ” [5]
Muhammad ibn Fadil said: “The Day of Resurrection will not come to pass unless all the believers gather in Kufah. ” [6]
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. ” [7]
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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[4]: Yanabi‘ al-Mawaddah, p. 431; Ithbat al-Hudah, vol. 3, p. 524.
[5]: Firdaws al-Akhbar, vol. 4, p. 496; Is‘af ar-Raghibin, p. 124; Ihqaq al-Haqq, vol. 19, p. 663; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 216.
[1]: Ibn Hammad, Fitan, p. 99; Al-Hawi Li’l-Fatawa, vol. 2, p. 78; Al-Qawl al-Mukhtasar, p. 21; Muttaqi Hindi, Burhan, p. 86; Ibn Tawus, Malahim, p. 70.
[2]: Kamaluddin, vol. 2, p. 653; Bihar al-Anwar, vol. 52, p. 328; Wafi, vol. 2, p. 112.
[3]: Kamil az-Ziyarat, p. 30.
[1]: Al-Kafi, vol. 3, p. 495; Kamil az-Ziyarat, p. 30; Rawandi, Qisas al-Anbiya’, p. 80; At-Tahdhib, vol. 6, p. 31; Ithbat al-Hudah, vol. 3, p. 583; Wasa’il ash-Shi‘ah, vol. 3, p. 524; Bihar al-Anwar, vol. 52, pp. 317, 376; Mustadrak al-Wasa’il, vol. 3, p. 414.
[1]: Al-Kafi, vol. 3, p. 495; Al-Irshad, p. 362; At-Tahdhib, vol. 3, p. 252; Shaykh at-Tusi, Ghaybah, p. 282; Wasa’il ash-Shi‘ah, vol. 3, p. 532; Bihar al-Anwar, vol. 52, p. 331; Maladh al-Akhyar, vol. 5, p. 475.
[2]: Rawandi, Qisas al-Anbiya’, p. 80; Bihar al-Anwar, vol. 52, p. 225.
[3]: Bihar al-Anwar, vol. 52, p. 385; Shaykh at-Tusi, Ghaybah, p. 275 with a slight difference.
[4]: Rawdah al-Wa‘izin, vol. 2, p. 337; Ithbat al-Hudah, vol. 3, p. 452.
[5]: Kamil az-Ziyarat, p. 30; Mustadrak al-Wasa’il, vol. 3, p. 416.
[6]: Shaykh at-Tusi, Ghaybah, p. 273; Bihar al-Anwar, vol. 52, p. 330.
[7]: Fadl al-Kufah, p. 25; Ithbat al-Hudah, vol. 3, p. 609; Hilyah al-Abrar, vol. 2, p. 719; A‘yan ash-Shi‘ah, vol. 2, p. 51.

The Officials of Imam al-Mahdi’s (‘atfs) Government
It would
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be only natural for the administrative workers and officials in the government which Imam al-Mahdi (‘atfs) will lead to be the leading figures and best of the ummah. As such, we can observe in the hadiths that the government of Imam al-Mahdi (‘atfs) will be comprised of prophets and their successors, the most pious and righteous people of that time as well as of times past, and the towering personalities among the companions of the Prophet (S).
Some of them are Hadrat ‘Isa (‘a) , the seven Companions of the Cave (ashab al-kahf) , Yusha‘ (Joshuah) , the executor of will (wasiyy) of Musa (‘a) , the believer in the family of Pharaoh, Salman al-Farsi, Abu ad-Dujanah al- Ansari, Malik al-Ashtar an-Nakha‘i, and the tribe of Hamdan.
Hadrat ‘Isa (‘a) has been mentioned in the hadiths under various titles such as minister, successor, commander, and government official.
‘Isa (‘a) will say to Hadrat al-Mahdi (‘atfs): “Verily, I have been sent as a minister and not as chief (amir) or ruler. ” [1]
“Hadrat ‘Isa (‘a) will be a minister of Hadrat al-Qa’im (‘atfs) as well as his doorkeeper and successor. ” [2]
“…Then ‘Isa will come down and he will be responsible in collecting the properties of Hadrat al-Qa’im (‘atfs). The Companions of the Cave will also be behind him. ” [3]
Imam as-Sadiq (‘a) said: “When Hadrat al-Qa’im of the Progeny of Muhammad (‘a) rises up, he will revive eighteen persons behind the Ka‘bah; they include the five persons from the community (qawm) of Musa (‘a) who will judge correctly and behave justly; the seven
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Companions of the Cave; Yusha‘ the wasiyy of Musa; the believer in the family of Pharaoh; Salman al-Farsi; Abu Dujanah al-Ansari; and Malik al-Ashtar. ” [1]
In a hadith their number has been mentioned as twenty seven, mentioning fourteen persons from the community of Musa, [2] while another hadith mentions the name of Miqdad. [3]
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 [4] . ” [5]
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. ” [6]
‘Abdullah ibn ‘Abbas said: “The Companions of the Cave will be supporters of the Mahdi. ” [7]
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. ” [8]
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 anybody; 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
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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).
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[1]: Ibn Tawus, Malahim, p. 83; Ibn Hammad, Fitan, p. 160.
[2]: Ghayah al-Maram, p. 697; Hilyah al-Abrar, vol. 2, p. 620.
[3]: Ibid.
[1]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 32; Dala’il al-Imamah, p. 274; Majma‘ al-Bayan, vol. 2, p. 489; Al-Irshad, p. 365; Kashf al-Ghumah, vol. 3, p. 256; Rawdah al-Wa‘izin, vol. 2, p. 266; Ithbat al-Hudah, vol. 3, p. 550; Bihar al-Anwar, vol. 52, p. 346.
[2]: Ithbat al-Hudah, vol. 3, p. 573.
[3]: Miqdad is a companion of the Prophet (S) and Imam ‘Ali (‘a). Regarding his dignified station, it is enough to say that based on one hadith, “For the sake of seven persons—one of whom is Miqdad—God gives you provisions and sustenance, helps you, and sends you rain. ” On the issue of caliphate (khilafah) and Imamate (imamah) , he insisted on the rightfulness of the Commander of the Faithful (‘a) and exerted much effort in this regard. Regarding him, the Prophet (S) said: “God ordered me to love four persons: ‘Ali (‘a) , Miqdad, Abu Dharr, and Salman. ” In another hadith, it is stated: “Heaven is eager to meet Miqdad. ” See Mu‘jam Rijal al-Hadith, vol. 8, p. 314. He migrated twice and participated in various battles. During the Battle of Badr, he said to the Prophet (S): “We will not say to you what the Children of Israel said to Hadrat Musa (‘a). We shall say instead that we are beside you and fight against the enemy at your side. ” During the rule of Imam ‘Ali (‘a) , Miqdad was among the Shurtah al-Khamis. Miqdad passed away at the age of seventy in a land called Jarf, three miles away from Medina. The people there ritually washed his corpse and brought it to Baqi‘ where they buried him. See Tanqih al-Maqal, vol. 2, p. 245; Asad al-Ghabah, vol. 4, p. 409.
[4]: Hamdan is a large tribe in Yemen. After the Battle of Tabuk, they sent a delegation to the Prophet (S) and in return, in 9 AH the Prophet (S) sent the Commander of the Faithful (‘a) to Yemen to invite them to Islam. After reading the message of the Prophet (S) , all of them embraced Islam. Imam ‘Ali (‘a) wrote a letter to the Prophet (S) about the news of the tribe of Hamdan’s acceptance of Islam in which he sent salutations to Hamdan three times. Upon the receipt of the letter, the Prophet (S) performed prostration of gratitude (sujud shukr) as a token of gratitude for the received news. See Kamil Ibn Athir, vol. 1, pp. 26, 29-30. In praise of them, Imam ‘Ali (‘a) has thus recited: “The Hamdanis are the possessors of the religion and of good manners. They are adorned by their religion, their bravery, and their wrath against enemies at the time of confrontation. If I were the doorkeeper of heaven, I would tell the Hamdanis: ‘Enter therein in tranquility! ’” See ‘Aqd al-Farid, vol. 4, p. 339; Waq‘ah Siffin, p. 274. When Imam ‘Ali (‘a) mobilized people to wage war against Mu‘awiyah, someone protested against him. And since it was probable for him to create disorder while the army was being organized, those witnessing the event put an end to his life by striking him with punches and kicks, and the Imam (‘a) paid his blood money. See Ibid. , pp. 94-95. In reply to the threat of Mu‘awiyah, Imam ‘Ali (‘a) praised the might and bravery of the tribe of Hamdan, saying: “When I found death as a “red death” (honorable death) , then I mobilized the tribe of Hamdan and they also mobilized the tribe of Himyar. See Waqi‘ah Siffin, p. 43. The tribe of Hamdan was one of the three tribes having the largest number of combatants in the army of Hadrat ‘Ali (‘a). See Ibid. , p. 290. In one of the encounters in Siffin, members of this tribe, being on the right flank, had shown their unique firmness especially eight hundred from among their youth who remained steadfast till their last breath. One hundred and eighty of them were martyred and wounded; eleven among those who attained martyrdom were commanders. As the banner in the hands of one of them would fall on the ground, another would pick it up, and in the encounter with their opponents the Azud and Bujaylah killed three thousand of them. In one of the nights during the Battle of Siffin, when Mu‘awiyah along with his four thousand men intended to launch a night assault on the army of Imam ‘Ali (‘a) , the tribe of Hamdan was informed of it, and they were on guard, ready for battle till morning. See Ibid. , pp. 252, 329-330. One day, Mu‘awiyah along with his army engaged in a battle with this tribe but having suffered considerable losses he also left the battlefield and fled. Mu‘awiyah dispatched the tribe of ‘Ak to fight them. The Hamdanis attacked them in such a manner that Mu‘awiyah found no other alternative but to give the order for their withdrawal. Imam ‘Ali (‘a) asked the Hamdanis to subdue the soldiers from the land of Hamas. The Hamdanis stormed and defeated them after an epic engagement with them thus forcing them to withdraw near the station and camp of Mu‘awiyah. The members of the tribe of Hamdan were always obedient to Imam ‘Ali (‘a). When there was a difference on opinion within the camp of the Imam on the tying of copies of the Qur’an on lances, the commander of this tribe said to the Imam: “We do not have any protest and we will execute any order you will give. ” See Ibid. , pp. 434, 436-437, 520.
[5]: ‘Iqd ad-Durar, p. 97.
[6]: Nur al-Absar, p. 187; Wafi, vol. 2, p. 114; as quoted from Futuhat al-Makkiyyah.
[7]: Ad-Durr al-Manthur, vol. 4, p. 215; Muttaqi Hindi, Burhan, p. 150; Al-‘Atr al-Wardi, p. 70.
[8]: Sirah al-Halabiyyah, vol. 1, p. 22; Muntakhab al-Athar, p. 485.

The Period of Rule
Regarding the period of rule of al-Mahdi (‘atfs) , there are various hadiths existing in both Sunni and Shi‘ah sources. Some hadiths limit the period of Imam al-Mahdi’s (‘atfs) rule to seven years. Others mention eight, nine, ten, or twenty years while there are even hadiths that say one thousand years. What is certain is that the government of Hadrat al-Mahdi (‘atfs) will not be less than seven years, and this period has been emphasized in some hadiths reported from the Imams (‘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 years; 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
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affairs. ” [1]
The Prophet (S) also said: “He will rule for seven years over this ummah. ” [2]
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. ” [3] It has also been reported: “Hadrat al-Mahdi (‘atfs) will rule in this world for nine years. ” [4]
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. ” [5]
The Messenger of Allah (S) said: “Hadrat al-Mahdi (‘atfs) will rule for twenty years. He will take out the treasures from the ground; he will conquer the lands of polytheism. ” [6]
He (S) also said: “The Mahdi (‘atfs) is from my progeny and he will rule for twenty years. ” [7]
It has also been reported: “The Imam (‘atfs) will rule for ten years. ” [8]
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. ” [9]
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. ” [10]
The same Imam (‘a) also said: “The tenure of Hadrat al-Qa’im’s (‘atfs) rule will be nineteen years and some months. ” [11]
Imam al-Baqir (‘a) said: “Hadrat al-Qa’im (‘atfs)
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will rule for three hundred and nine years just as the Companions of the Cave stayed in the cave for the same period. ” [1]
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. ” [2]
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. ” [3]
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[1]: Shaykh al-Mufid, Al-Irshad, p. 363; Shaykh at-Tusi, Ghaybah, p. 283; Rawdah al-Wa‘izin, vol. 2, p. 264; Sirat al-Mustaqim, vol. 2, p. 251; Al-Fusul al-Muhimmah, p. 302; Al-Ayqaz, p. 249; Bihar al-Anwar, vol. 52, p. 291; Nur ath-Thaqalayn, vol. 4, p. 101.
[2]: ‘Iqd ad-Durar, pp. 224, 238; Ithbat al-Hudah, vol. 3, p. 624.
[1]: Al-Fusul al-Muhimmah, p. 302; Ibn Batriq, ‘Umdah, p. 435; Dala’il al-Imamah, p. 258; Hanafi, Burhan, p. 99; Majma‘ az-Zawa’id, vol. 7, p. 314; Fara’id as-Simtayn, vol. 2, p. 330; ‘Iqd ad-Durar, pp. 20, 236; Shafi‘i, Bayan, p. 50; Hakim, Mustadrak, vol. 4, p. 557; Kanz al-‘Ummal, vol. 14, p. 264; Kashf al-Ghummah, vol. 3, p. 262; Yanabi‘ al-Mawaddah, p. 431; Ghayah al-Maram, p. 698; Bihar al-Anwar, vol. 51, p. 82.
[2]: ‘Iqd ad-Durar, p. 20; Bihar al-Anwar, vol. 51, p. 82.
[3]: Ibn Tawus, Malahim, p. 140; Kashf al-Astar, vol. 4, p. 112; Majma‘ az-Zawa’id, vol. 7, p. 314.
[4]: Ibn Tawus, Tara’if, p. 177.
[5]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 326; Nu‘mani, Ghaybah, p. 331; Ikhtisas, p. 257; Bihar al-Anwar, vol. 52, p. 298.
[6]: Firdaws al-Akhbar, vol. 4, p. 221; Al-‘Ilal al-Mutanahiyyah, vol. 2, p. 858; Dala’il al-Imamah, vol. 233; Ithbat al-Hudah, vol. 3, p. 593; Bihar al-Anwar, vol. 51, p. 91. See Tabrani, Mu‘jam, vol. 8, p. 120; Asad al-Ghabah, vol. 4, p. 353; Fara’id as-Samtayn, vol. 2, p. 314; Majma‘ az-Zawa’id, vol. 7, p. 318; Lisan al-Mizan, vol. 4, p. 383.
[7]: Kashf al-Ghummah, vol. 3, p. 271; Ibn Batriq, ‘Umdah, p. 439; Bihar al-Anwar, vol. 51, p. 1; Ibn Tawus, Malahim, p. 142; Firdaws al-Akhbar, vol. 4, p. 6; Dala’il al-Imamah, p. 233; ‘Aqd ad-Durar, p. 239; Yanabi‘ al-Mawaddah, p. 432.
[8]: Nur al-Absar, p. 170; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 225. See Fadl al-Kufah, p. 25; A‘yan ash-Shi‘ah, vol. 2, p. 51; Yanabi‘ al-Mawaddah, p. 492.
[9]: Ibn Hammad, Fitan, p. 104; Kanz al-‘Ummal, vol. 14, p. 591.
[10]: Ithbat al-Hudah, vol. 3, p. 574
[11]: Nu‘mani, Ghaybah, p. 331; Bihar al-Anwar, vol. 52, p. 298; vol. 53, p. 3.
[1]: Shaykh at-Tusi, Ghaybah, p. 283; Bihar al-Anwar, vol. 52, p. 390; Ithbat al-Hudah, vol. 3, p. 584.
[2]: Bihar al-Anwar, vol. 52, p. 280.
[3]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 225.

The Growth of Knowledge and the Diffusion of Islamic Culture
point
A government whose leader is a person like al-Mahdi (‘atfs) for whom the doors of knowledge have been opened—doors of knowledge which have opened thirteen times compared to that of the prophets and the awliya’ (saints) —will naturally make tremendous progress in knowledge and will bring about remarkable transformations in the world of culture, science and technology.
In other words, the understanding of the science and knowledge that the Imam of the Age (‘atfs) will bring about for the people cannot be compared with the progress that mankind has so far attained. The people in turn will also show much more enthusiasm in the acquisition
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of knowledge to the extent that even very young women will become so well-versed in the Book of God and religious principles that they could easily deduce the decrees of God from the Holy Qur’an.
In the fields of technology and industry, there will also be astounding advancements. Although the hadiths have not mentioned the details of this advancement, the number of hadiths that have indicated something in this regard give an example of the impressive transformation in this context.
For example, there are hadiths that state: A person in the east would be able to see his brother in the west; during his speech, the Imam would be seen by the people all over the world; the supporters of the Imam will talk to one another across vast distances and one could hear the voice of the other; walking sticks and shoelaces will talk to people; house utensils will give reports to man; man will ride on the clouds in traveling, flying from one direction to 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
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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
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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.

Progress in Science and Technology
Imam as-Sadiq (‘a) said: “Knowledge and learning are twenty seven letters, and everything that the prophets have brought is only two letters; so, now, the people are unaware (of these letters) except (juz’an) these two. When our Qa’im rises up, he will bring out the other twenty five letters, spreading and extending them among the people. He will also attach the two letters and a total of twenty seven letters will be distributed among the people. ” [1]
As reported by Rawandi in Khara’ij, the word “juz’an” is the substitute of “sirfan” (merely).
It can be deduced from this hadith that although mankind progresses in terms of knowledge and learning, in the period of Hadrat al-Mahdi (‘atfs) it will suddenly attain growth and expansion thirteen times more. When we think about it we will realize
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how stupendous and stunning this progress of knowledge during the period of the Imam (‘atfs) will be.
Imam al-Baqir (‘a) said: “There is much awareness of the Book of God, the Honorable and Glorious, and the Sunnah of the Noble Prophet (S) in the heart of our Mahdi such that a plant will grow with the best quality. Anyone of you who remains alive during his advent and visits him, at the moment of meeting him should say: ‘May peace be upon you, O progeny of mercy and prophethood and the repository of knowledge and the station of messengership! ’” [1]
The same Imam (‘a) also said: “This affair (the global governance of Islam) will be at the hand of him whose age (at the age of Imamate) is the youngest among us and his memory is the most pleasing among us. God will bestow knowledge and learning on him and will never leave him to himself. ” [2]
The same Imam (‘a) also said elsewhere: “The Imam who possesses the Qur’an, knowledge and weapon is from us. ” [3]
This hadith gives the secret behind the progress and perfection of humanity; the leader who can lead society toward felicity and perfection is he who possesses three things:
(1) the divine law that guides mankind toward perfection,
(2) knowledge that will be utilized for the comfort of human life, and
(3) power and a weapon that will remove the corrupt and hindrances in the way of human perfection.
Hadrat Wali al-‘Asr (‘atfs) is equipped with these things; therefore, he will
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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 him; 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
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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. ” [1]
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. ” [2]
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
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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
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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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[1]: Khara’ij, vol. 2, p. 841; Mukhtasar Basa’ir ad-Darajat, p. 117; Bihar al-Anwar, vol. 52, p. 326.
[1]: Kamaluddin, vol. 2, p. 653; Al-‘Adad al-Qawiyyah, p. 65; Ithbat al-Hudah, vol. 3, p. 491; Hilyah al-Abrar, vol. 3, p. 639; Bihar al-Anwar, vol. 51, p. 36; vol. 52, p. 317.
[2]: ‘Iqd ad-Durar, p. 42.
[3]: Mathalib an-Nawasib, vol. 1, p. 222.
[1]: Bihar al-Anwar, vol. 52, p. 391; Haqq al-Yaqin, vol. 1, p. 229; Bisharah al-Islam, p. 341.
[2]: Al-Kafi, vol. 8, p. 240; Khara’ij, vol. 2, p. 840; Mukhtasar al-Basa’ir, p. 117; Sirat al-Mustaqim, vol. 2, p. 262; Muntakhab al-Anwar al-Mudi’ah, p. 200; Bihar al-Anwar, vol. 52, p. 336.
[1]: Bihar al-Anwar, vol. 53, p. 6.
[2]: Kamil az-Ziyarat, p. 119; Nu‘mani, Ghaybah, p. 309; Kamaluddin, vol. 2, p. 671; Bihar al-Anwar, vol. 52, p. 325; Ithbat al-Hudah, vol. 3, p. 493; Nur ath-Thaqalayn, vol. 1, p. 387; Mustadrak al-Wasa’il, vol. 10, p. 245; Jami‘ Ahadith ash-Shi‘ah, vol. 12, p. 370.
[1]: Firdaws al-Akhbar, vol. 2, p. 449; Ihqaq al-Haqq, vol. 13, p. 351.
[2]: Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 3, p. 89; Firdaws al-Akhbar, vol. 5, p. 98; Jami‘ al-Usul, vol. 11, p. 81.
[3]: Nu‘mani, Ghaybah, p. 319; Bihar al-Anwar, vol. 52, p. 365.

The Diffusion of Islamic Culture
point
In the government of al-Mahdi (‘atfs) people will enter the fold of Islam in an unprecedented manner, and the period of the strangulation and suppression of religious people and the banning of Islamic symbols will come to an end.
The call of Islam will reverberate everywhere manifesting the impact of religion. In the words of some hadiths, Islam will penetrate every house, slum and tent just as heat and cold would penetrate therein. As the effect of heat and cold is inevitable, not subject to our choice and will, in the same manner, Islam at that time will penetrate all places, cities, villages, fields, and deserts notwithstanding the inner opposition of some. It will influence and transform them.
In such a state of affairs, people’s reception and acceptance of the manifestations of religion and principles will naturally be unparalleled. The people’s reception of Qur’anic education, congregational prayers and Friday prayers will be eye-catching, and the present mosques and those to be built in the future would not be able to meet their needs.
That which has been stated in a hadith that in one mosque congregational prayers will be performed twelve times is itself a vivid proof of the degree of the people’s acceptance of religious manifestations. Taking into account the fact that during the advent of Imam al-Mahdi (‘atfs) the population of the world
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will decrease because of a series of killing and wars, this point is noteworthy.
Under such circumstances, the role of offices or ministries in charge of religious and cultural affairs will be very wide. The mosques will be built in proportion to population size. In some places, it will even be necessary to build mosques having five hundred doors. It is also stated in a hadith that the smallest mosque at that time will be the Kufah Mosque, which at the present is one of the largest mosques in the world.
Now we shall present a number of hadiths on Imam al-Mahdi’s government, the expansion of teaching in Qur’anic and Islamic sciences, the mushrooming of mosques, the enhancement of spirituality, and the elevation of morality.
1. Teaching of the Qur’an and Islamic Studies
The Commander of the Faithful (‘a) said: “It is as if I can see my Shi‘ah gathering in the Kufah Mosque and by erecting tents they are teaching the people in the same manner that the Qur’an had been revealed. ” [1]
Imam as-Sadiq (‘a) said: “It is as if I can see the Shi‘ah of ‘Ali (‘a) having copies of the Qur’an in their hands and teaching the people. ” [2]
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’. ” [3]
This hadith clarifies the identity of the teachers of the Qur’an as ‘ajam and according to linguists [4] the word ‘ajam here refers
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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). ” [1]
2. The Building of Mosques
Habbah ‘Arani said: “The Commander of the Faithful (‘a) proceeded toward the land of Hirah [2] and said: ‘…Certainly, in the city of Hirah a mosque having five hundred doors will be built and in which twelve just prayer leaders will conduct congregational prayers. ’
I asked: ‘O Commander of the Faithful! As you have described, can the Kufah Mosque accommodate the people then? ’ He answered: ‘Four mosques will be built there, and the (present) Kufah Mosque will be the smallest among them. This mosque (in Hirah with five hundred doors) and two other mosques at the two ends of the city of Kufah will be built,’ and then the Imam (‘a) pointed to the direction of Basriyin and Gharbiyin rivers. ” [3]
The same Imam (‘a) also said: “Hadrat al-Mahdi (‘atfs) will continue his movement… until such time that so many mosques will be built in Constantinople and its surroundings. ” [4]
Mufaddal ibn ‘Umar said: “Hadrat as-Sadiq (‘a) said: ‘When Hadrat al-Qa’im (‘atfs) rises up, he will build a mosque with one thousand doors outside the city of Kufah (Zahr al-Kufah). ” [5]
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.
The Enhancement of Spirituality and Morality
The Commander of the
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Faithful (‘a) said: “The people during the time of al-Mahdi (‘atfs) will be preoccupied with worship and religion, performing the prayers in congregation. ” [1]
Imam as-Sadiq (‘a) said: “The houses in Kufah will be connected to the river of Karbala’ and Hirah so much so that a person who wants to join the Friday congregational prayer will ride on a fast animal and yet cannot reach the prayers on time. ” [2]
Perhaps it alludes to the increase in population and crowdedness, which will hinder his timely participation and presence in the Friday congregational prayers. That all the prayer attendees will gather in one place and that the Friday congregational prayers will not be performed more than once is perhaps due to the unification of these three cities; for, from the viewpoint of religious law, the performance of more than one Friday congregational prayer is not permissible.
Mufaddal ibn ‘Umar reports that Imam as-Sadiq (‘a) said: “When our Qa’im rises up, one might be ignorant, cowardly and jealous before daybreak, and by the daytime he will be the wisest among the people, the bravest among them, and the most compassionate. Then the Imam’s victory will be near at hand. ” [3]
Hadrat ‘Ali (‘a) said: “When our Qa’im rises up… The rancor of the servants (of God) in relation to one another will be removed from their hearts. ” [4]
The Holy Prophet of Islam (S) also said in this regard: “…At that time spite and enmity will be removed from the hearts. ” [5]
Regarding the extinction of moral corruption and deviation,
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Imam Hasan al-Mujtaba (‘a) said: “At the end of time, God will send a man 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 oppression; 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
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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! ’” [1]
In the hadith the phrase, “محمّد أمّة قُلوب یملأ” has been used, which needs close attention; for, riches and freedom from want is not the point. Instead, it 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
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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]
Bi
h
ar 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
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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 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 case; 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]
----------
[1]: Nu‘mani, Ghaybah, p. 318; Bihar al-Anwar, vol. 52, p. 364.
[2]: Ibid.
[3]: Al-Irshad, p. 365; Kashf al-Ghummah, vol. 3, p. 265; Nur ath-Thaqalayn, vol. 5, p. 27; Rawdah al-Wa‘izin, vol. 2, p. 265.
[4]: Majma‘ al-Bahrayn, vol. 6, p. 111.
[1]: Bihar al-Anwar, vol. 52, p. 352.
[2]: Hirah was a city 6 kilometers away from Kufah where Lakhmid kings who were protégés of Iran ruled during the Sassanid period. In 602 CE Khosroe Pervez overthrew this dynasty and determined the ruler there. After the Muslims’ conquest of it, Hirah declined due to the rise of Kufah, and prior to the tenth century CE/fourth century AH, it was totally ruined. See Farhang-e Farsi-ye Mu‘in, vol. 5, p. 470.
[3]: At-Tahdhib, vol. 3, p. 253; Al-Kafi, vol. 4, p. 427; Man la Yahduhuh al-Faqih, vol. 2, p. 525; Wasa’il ash-Shi‘ah, vol. 9, p. 412; Mir’atu’l-‘Uqul, vol. 18, p. 58; Maladh al-Akhyar, vol. 5, p. 478; Bihar al-Anwar, vol. 52, p. 375.
[4]: Ihqaq al-Haqq, vol. 13, p. 312.
[5]: Al-Irshad, p. 362; Shaykh at-Tusi, Ghaybah, p. 295; Ithbat al-Hudah, vol. 3, p. 537; Wafi, vol. 2, p. 112; Bihar al-Anwar, vol. 52, pp. 330, 337.
[1]: ‘Iqd ad-Durar, p. 159.
[2]: Shaykh at-Tusi, Ghaybah, p. 295; Ithbat al-Hudah, vol. 3, p. 537; Wafi, vol. 2, p. 112; Bihar al-Anwar, vol. 52, pp. 330, 337.
[3]: Wafi, vol. 2, p. 113, as quoted from Futuhat al-Makkiyyah.
[4]: Khisal, vol. 2, p. 254, hadith 1051.
[5]: ‘Abdur-Razzaq, Musannif, vol. 11, p. 402; Ibn Hammad, Fitan, p. 162; Ibn Hammad, Malahim, p. 152.
[1]: Manan ar-Rahman, vol. 2, p. 42; Ithbat al-Hudah, vol. 3, p. 524, as reported from the Commander of the Faithful (‘a).
[2]: Ibn Tawus, Malahim, p. 71; Ihqaq al-Haqq, vol. 13, p. 186; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 27.
[1]: Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 3, pp. 37, 52; Jami‘ Ahadith ash-Shi‘ah, vol. 1, p. 34; Ihqaq al-Haqq, vol. 13, p. 146.
[1]: Al-Kafi, vol. 1, p. 25; Khara’ij, vol. 2, p. 840; Kamaluddin, vol. 2, p. 675.
[2]: Bihar al-Anwar, vol. 52, p. 336.
[3]: ‘Iqd ad-Durar, p. 152; Ihqaq al-Haqq, vol. 13, p. 116; Ithbat al-Hudah, vol. 3, pp. 448, 495.
[4]: Kamaluddin, vol. 2, p. 653; Dala’il al-Imamah, p. 243; Kamil az-Ziyarat, p. 119.
[1]: Muslim, Sahih Muslim, vol. 2, p. 701; Tirmidhi, Sahih Tirmidhi, vol. 34, p. 493; Abu Ya‘la, Musnad, vol. 11, p. 32; Jami‘ al-Usul, vol. 11, p. 38.
[2]: Al-Usul as-Sittah ‘Ashar, p. 6; Bihar al-Anwar, vol. 67, p. 350.

Security
point
While prior to the advent of Hadrat al-Mahdi (‘atfs) states of insecurity will prevail over the world, one of the most fundamental tasks the Imam will undertake will be the restoration of security in society. With the implementation of appropriate and accurate programs in his government, within a short period of time security will be restored
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in society in all aspects, and the people will live in a safe environment experiencing security that mankind has not experienced so far.
Highways will become so safe that young women will travel from one place to another without an accompanying close relative, being safe from any molestation and bad intentions.
The people will live in total judicial security to the extent that no one ever has the least apprehension that his right would be trampled upon. Programs and laws will be made and implemented in such a way that the people will see themselves in total financial and social security. Stealing will be eliminated from society and financial security will prevail to the extent that if someone puts his hand in another’s pocket, there will be no probability of stealing involved, and he will honestly justify his action.
Insecurity will be eliminated from society, and security will prevail in such a manner that it will encompass even animals and living creatures; the sheep and wolf will live together while children will play with scorpions and biting creatures without being harmed.
Public Security
The Messenger of Allah (S) said in this regard: “When Isa ibn Maryam (Jesus the son of Mary) (‘a) comes down on earth from heaven and kills ad-Dajjal… The shepherds will tell their sheep: ‘Go to so-and-so place for grazing and return at so-and-so time! ’ A flock of sheep will go between two plantations, but they will never encroach on any of the plants or break any branch with their feet. ” [1]
The Messenger of
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Allah (S) said: “…He will fill the earth with justice to such an extent that the people will return to their natural pure disposition (fitrah). No blood will unjustly be shed and no sleeping person will be woken up (unjustly). ” [1]
Regarding the prevalence of security during the time of al-Mahdi (‘atfs) , ‘Abdullah ibn ‘Abbas said: “At that time, even the wolf will not harm the sheep; the lion will not devour the cow; the snake will not bite man; the mouse will neither gnaw leather bags nor take away anything from them. ” [2]
The Commander of the Faithful (‘a) said: “When our Qa’im rises up, the sky will send down its rain while the beasts of prey will reconcile with the other quadrupeds and harm human beings no more so much so that a woman from Iraq will go to Sham without worrying about a fierce animal or being afraid of it. ” [3]
The same Imam (‘a) also said: “The army of al-Mahdi (‘atfs) will crush the army of the A‘war ad-Dajjal, cleansing the earth of its existence. Afterward, al-Mahdi will attain the leadership of the east and west, extending from Jabalqa to Jabarsa, including every country, and his government and rule will be stabilized. ” [4]
Imam al-Mahdi (‘atfs) will behave justly with the people to such an extent that sheep will graze beside wolves while children will play with scorpions without being harmed by them. The wicked will be exterminated while the good will remain.
It has been stated in a hadith: “The Day of
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Resurrection will not come to pass unless Hadrat ‘Isa comes down… And wolves will be among 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
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and scorpions will not be hiding and will harm no one. ” [1]
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 harm; 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.
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). ” [2]
The Security of Highways
There
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are numerous hadiths concerning the security of highways during the rule of Hadrat al-Mahdi (‘atfs). It will be appropriate to mention some of them:
The Messenger of Allah (S) said: “The rule of al-Mahdi (‘atfs) will be such that two women will keep on moving and traveling at night and yet they will not be afraid of injustice or oppression (against them). ” [1]
The Prophet (S) also said: “Surely, God will draw this affair to a close (His religion) in such manner that a person on horseback would travel at night from San‘a to Hadramawt (both in Yemen) and not be afraid of any one except God. ” [2]
Perhaps, these two places had been cited due to their formidable deserts because of which they have been sometimes referred to as Mafazah and mentioned to wish one success and safety in traversing the desert.
Imam al-Baqir (‘a) said: “By God! The supporters of al-Mahdi will fight to the extent for God to be worshipped as the Only One Creator and for Him not to be associated with any partner, and to the point where a weak old woman would set off from one point of the world to another and nobody will offend her. ” [3]
A person asked Hadrat as-Sadiq (‘a): “Why should we wish for the advent of Hadrat al-Qa’im (‘a)? Do we have a sublime station during the period of his occultation (ghaybah)? The Imam (‘a) replied: “Glory be to Allah! Don’t you like justice to be spread in the world, security be established along the highways,
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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 allegiance to the Imam and enters into
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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]
----------
[1]: Ibn Tawus, Malahim, p. 97.
[1]: Ibn Hammad, Fitan, p. 99; Muttaqi Hindi, Burhan, p. 78; Ibn Tawus, Malahim, p. 70. See ‘Iqd ad-Durar, p. 156; Al-Qawl al-Mukhtasar, p. 19; Safarini, Lawa’ih, vol. 2, p. 12; Shaykh at-Tusi, Ghaybah, p. 274; Khara’ij, vol. 3, p. 1149; Ithbat al-Hudah, vol. 3, p. 514; Bihar al-Anwar, vol. 52, p. 290.
[2]: Bihar al-Anwar, vol. 1, p. 61; Bayhaqi, Sunan Bayhaqi, vol. 9, p. 180.
[3]: Shaykh as-Saduq, Al-Khisal, section 400, p. 255; Al-Imamah wa’t-Tabsirah, p. 131; Ithbat al-Hudah, vol. 3, p. 494; Bihar al-Anwar, vol. 52, p. 316.
[4]: Yanabi‘ al-Mawaddah, p. 422; Al-Mahajjah, p. 425; Ihqaq al-Haqq, vol. 13, p. 341.
[1]: ‘Abd ar-Razzaq, Musannif, vol. 11, p. 401. See Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 2, pp. 437-438; Ibn Hammad, Fitan, p. 162.
[2]: Ikhtisas, p. 208; Bihar al-Anwar, vol. 52, p. 304.
[3]: Tayalisi, Musnad, vol. 10, p. 335; Ibn Tawus, Malahim, p. 152.
[1]: Ibn Tawus, Malahim, p. 97.
[2]: Al-Hawi Li’l-Fatawa, vol. 2, p. 77; Ibn Tawus, Malahim, p. 70 and p. 63 with a slight variation; Ihqaq al-Haqq, vol. 13, p. 154.
[1]: Al-Mu‘jam al-Kabir, vol. 8, p. 179.
[2]: Al-Mu‘jam al-Kabir, vol. 4, p. 72; Jami‘ al-Usul, vol. 7, p. 286; Bayhaqi, Sunan Bayhaqi, vol. 9, p. 180.
[3]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 62; Nu‘mani, Ghaybah, p. 283; Tafsir Burhan, vol. 1, p. 369; Bihar al-Anwar, vol. 52, p. 345; Yanabi‘ al-Mawaddah, p. 423; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 380.
[1]: Shaykh al-Mufid, Ikhtisas, p. 20; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 64; Nu‘mani, Ghaybah, p. 149; Bihar al-Anwar, vol. 52, p. 144; Ithbat al-Hudah, vol. 3, p. 557; In Bihar al-Anwar, “المظلوم ینصر” has been stated instead of “المظلوم ینصف”. See Al-Fa’iq, vol. 4, p. 100.
[2]: Surah Saba’ 34: 18.
[3]: Surah Al ‘Imran 3: 97.
[4]: Hajjaj ibn Yusuf ath-Thaqafi (d. 714 C. E. ) was a lieutenant appointed by the ‘Umayyad caliph, ‘Abd al-Malik (r. 685-705 C. E. ). In order to suppress dissent in Mecca, he ordered the bombardment of the sacred mosque. He is famous for his bloody persecution of the Shi‘ah, particularly for having killed Sa‘id ibn Zubayr (d. 713 C. E. ) , who was one of the early exegetes of the Qur’an. It is reported that Hajjaj was tormented by the image of this martyr in his dying moments. (Trans. )
[1]: ‘Ilal ash-Shara’i‘, vol. 1, p. 83; Nur ath-Thaqalayn, vol. 3, p. 332; Tafsir Burhan, vol. 3, p. 212; Bihar al-Anwar, vol. 52, p. 314.
[2]: Ibn Hammad, Fitan, p. 98; Ibn Tawus, Malahim, p. 69; ‘Iqd ad-Durar, p. 151; Al-Qawl al-Mukhtasar, p. 21.
[3]: Firdaws al-Akhbar, vol. 3, p. 491.

Judicial Security
One of the topics mentioned about the state of affairs after the advent of Imam al-Mahdi (‘atfs) is the punishment of individuals who make the world unsafe, leave behind millions of killed, wounded and infirm, and bring about material and non-material confusion. These are criminals who would drag the world down to a deplorable state.
After the advent of Imam al-Mahdi (‘atfs) , they will definitely be pursued, detained, and tried in court. Implementation of the divine legal punishments (hudud) can be regarded as an important obligation especially at the advent of the Infallible Imam. Through Hadrat Baqiyyatullah (‘atfs) the legal punishments will be implemented on earth according to the Book of God and free of any influence of materialistic desires.
During that time, supervision
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of this key post will be entrusted to individuals who, apart from having total mastery of Islamic and jurisprudential principles, do not have the slightest fault and shortcoming in terms of the personal records. In the hadiths, their mastery of judicial works as well as their personal record and merits have been pointed out. Here are some examples:
Imam as-Sadiq (‘a) said: “When the Qa’im of the Progeny of Muhammad rises up, he will bring out seventeen persons from behind the Ka‘bah. They are the five persons from the community (qawm) of Musa (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
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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. ” [1]
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. ” [2]
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 behave according to his (inspired) knowledge and make judgments based upon it. ” [3]
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
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another, the Imam will regain it and restore it to its owner. ” [1]
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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[1]: Ithbat al-Hudah, vol. 3, p. 55, as quoted from ‘Ayyashi, Tafsir ‘Ayyashi, and according to Rawdah al-Wa‘izin, p. 266. Imam al-Mahdi will bring out twenty seven persons from behind the Ka‘bah.
[2]: Ibn Tawus, Malahim, p. 202; Dala’il al-Imamah, p. 307 with a slight variation.
[3]: Bihar al-Anwar, vol. 52, p. 365. See Dala’il al-Imamah, p. 249.
[1]: Nu‘mani, Ghaybah, p. 319; Dala’il al-Imamah, p. 249; Ithbat al-Hudah, vol. 3, p. 573; Bihar al-Anwar, vol. 52, p. 365; vol. 53, p. 91.
[2]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 64; Bihar al-Anwar, vol. 52, p. 224.
[3]: Rawdah al-Wa‘izin, p. 266; Basa’ir ad-Darajat, vol. 5, p. 259.
[1]: Ibn Hammad, Fitan, p. 98; ‘Iqd ad-Durar, p. 36; Ibn Tawus, Malahim, p. 68; Al-Qawl al-Mukhtasar, p. 52.

The Economy
point
If a government is supported up by God and implements the divine laws and rules in the society, by its grace, the people will also be transformed and direct their steps toward piety and goodness. As a result, the favors of God will be showered on His servants from all directions.
We read in the Holy Qur’an:
﴿
وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَیْهِم بَرَکَاتٍ مِّنَ السَّمَاء وَالأَرْضِ ﴾
“If the people of the towns had been faithful and God-wary, We would have opened to them blessings from the heaven and the earth. ” [2]
In the government of al-Mahdi (‘atfs) in which the people will direct their steps toward submission to God and obedience to the Proof of Allah, there will be no more reason for the sky and earth to withhold their
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blessings from the servants of God.
As such, seasonal rains will pour; rivers will become full of flowing water; the soil will become fertile; agriculture will bloom; gardens will become green and full of fruits; desert climates in places such as Mecca and Medina which had never become verdant will at once turn into palm-groves; and animal husbandry will flourish.
The society’s economy will boom; poverty and indigence will be wiped out; 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:
Economic Boom and Social Welfare
point
What can be deduced from the hadiths in this context is that as a result of the improvement in economic conditions, poverty and indigence will be uprooted from human society, and a needy person will be endowed with so many assets and wealth that he would be incapable of carrying them. The condition of the society will be such that those who are liable to pay zakat will find difficulty in finding recipients entitled to it.
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[2]: Surah al-A‘raf 7: 96.

1. Distribution of Properties and the Endowment of Possessions
Imam al-Baqir (‘a) said: “When the Qa’im of the Ahl al-Bayt rises up, he will distribute the public treasury to the people evenly and he will behave justly with them.
Riches on the ground (such as zakat and khums) as well as underground wealth (like treasures and minerals) will be gathered through him. Then, the Imam will address the people, thus: “Come and take those things
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for the sake of which you used to sever relationships, shed blood and commit sins. He will give wealth such that no one before him had ever done. ” [1]
The Messenger of Allah (S) said: “At the end of time, a caliph will appear who will bestow properties without reckoning. ” [2]
The Messenger of Allah (S) also said: “At the time of despair and the emergence of seditions, a person with the name of Mahdi will appear whose generosity to the people will be wholesome. ” [3]
The munificence of al-Mahdi (‘atfs) will be like that of a father, without reservation. Therefore, his generosity will be pleasant. His munificence would be contrary to the munificence of others which leads to the servitude of the recipients, trampling upon their religion, and their humiliation.
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. ” [4]
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. ” [5]
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. ” [6]
‘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
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from the land will be more than that’. ” [1]
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. ” [2]
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. ” [3]
2. The Uprooting of Poverty from Society
The Messenger of Allah (S) said: “When Hadrat al-Mahdi (‘atfs) rises up… Properties and zakats will be brought in the alleys, but one could hardly be found who would be willing to receive them. ” [4]
He (S) also said: “The Mahdi (‘atfs) will be from my ummah and during his rule property and wealth will be stockpiled. ” [5]
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
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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
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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 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.
3. Attending to the Affairs of the Deprived and the Downtrodden
The Messenger of Allah (S) said: “…At that time, al-Mahdi (S) will appear and he is from the progeny of this person (‘Ali ibn Abi Talib (‘a) ). Through his hand, God will eliminate liars, remove difficult circumstances, and take away the rope of slavery and servitude from your necks. ” [1]
The Commander of the Faithful (‘a) said: “When the Imam of the Time (‘atfs) appears, no Muslim slave will remain without being bought by the Imam and freed in the way of God, and no debtor will remain without his debt being paid by the Imam. ” [2]
Imam al-Baqir (‘a) said: “When al-Mahdi (‘atfs) appears,
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he will go to the city of Medina and free everyone from the Bani Hashim who was imprisoned there. ” [1] Then, Ibn Artah said: “He will go to Kufah and set free the prisoners from the Bani Hashim there. ”
Tawus al-Yamani said: “The salient feature of al-Mahdi (‘atfs) is that he would be strict in relation to his rulers and officials and would be generous in giving wealth. In relation to the helpless, weak and indigent, he will be kind and magnanimous. ” [2]
Abu Ru’bah said: “The Mahdi will give presents to the weak with his own hands. ” [3]
This probably means that in distributing gifts and presents, the Imam (‘a) will pay particular attention to the deprived and weak, giving them more 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.
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[1]: ‘Ilal ash-Shara’i‘, p. 161; Nu‘mani, Ghaybah, p. 237; ‘Iqd ad-Durar, p. 39; Bihar al-Anwar, vol. 52, p. 390; Ithbat al-Hudah, vol. 3, p. 497.
[2]: Ibn Hammad, Fitan, p. 98; Ibn Abi Shaybah, Musannif, vol. 15, p. 196; Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 3, p. 5; Ibn Bitriq, ‘Umdah, p. 424.
[3]: Shafi‘i, Bayan, p. 124; Ihqaq al-Haqq, vol. 13, p. 248; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 207.
[4]: Abu Dawud, Sunan Abu Dawud, vol. 4, p. 108.
[5]: Ibn Tawus, Malahim, p. 69.
[6]: ‘Abd ar-Razzaq, Musannif, vol. 11, p. 372; Ibn Batriq, ‘Umdah, p. 424; As-Sawa‘iq al-Muhriqah, p. 164; Baghawi, Masabih as-Sunnah, vol. 2, p. 139; Shafi‘i, Bayan, p. 122; Ibn Tawus, Malahim, p. 69.
[1]: Al-Kafi, vol. 5, p. 285; At-Tahdhib, vol. 7, p. 149.
[2]: Nu‘mani, Ghaybah, p. 237; Bihar al-Anwar, vol. 51, p. 29.
[3]: Ibn Tawus, Malahim, p. 70; Bihar al-Anwar, p. 379. See Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 3, p. 21; Ihqaq al-Haqq, vol. 13, p. 55.
[4]: ‘Iqd ad-Durar, p. 166; Al-Mustajad, p. 58. In the hadith it is thus stated: “They will place property in the local houses”. Al-hawa’ (الحواء) in this context refers to adjacent houses situated in the same locality.
[5]: Hakim, Mustadrak, vol. 4, p. 558; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 214.
[1]: Shaykh al-Mufid, Al-Irshad, p. 363; Bihar al-Anwar, vol. 52, p. 337.
[2]: Shaykh al-Mufid, Al-Irshad, p. 344; Al-Mustajad, p. 509; Bihar al-Anwar, vol. 52, p. 339. See Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 2, pp. 53, 272, 313; vol. 3, p. 5; Majma‘ az-Zawa’id, vol. 7, p. 314; Ithbat al-Hudah, vol. 3, p. 496.
[3]: Bihar al-Anwar, vol. 52, p. 345.
[4]: Nu‘mani, Ghaybah, p. 238; Hilyah al-Abrar, vol. 2, p. 642; Bihar al-Anwar, vol. 52, p. 390. See Bihar al-Anwar, vol. 52, p. 352; Ibn Abi Shaybah, Musannif, vol. 3, p. 111; Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 4, p. 306; Bukhari, Sahih al-Bukhari, vol. 2, p. 135; Muslim, Sahih Muslim, vol. 2, p. 70.
[1]: Shaykh at-Tusi, Ghaybah, p. 114; Ithbat al-Hudah, vol. 3, p. 502; Bihar al-Anwar, vol. 51, p. 75.
[2]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 64; Bihar al-Anwar, vol. 52, p. 224.
[1]: Ibn Hammad, Fitan, p. 83; Al-Hawi Li’l-Fatawa, vol. 2, p. 67; Muttaqi Hindi, Burhan, p. 118.
[2]: ‘Iqd ad-Durar, p. 167.
[3]: Ibn Tawus, Malahim, p. 68; Aqd ad-Durar, p. 227.

Prosperity and Development
We will realize the magnificence and importance of the prosperity and development during the rule of the Imam of the Time (‘a) when we try to take into account the magnitude of the destruction prior to his advent. Yes, the world that had suffered from ruinous war, that had fallen prey to the carnal desires of the power-mongers, that had been burnt in the fire of war for long periods, and had left behind death and destruction, will be more in need of prosperity and development. The government of al-Mahdi (‘atfs) will undertake the repairing of those destructions and make the entire world
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prosperous and developed.
Imam ‘Ali (‘a) said: “The Mahdi (‘atfs) will dispatch his companions to different lands. He will send companions who had paid allegiance to him from the beginning of the uprising off to the cities, enjoining justice and benevolence. Each of them will become the ruler of a territory on the earth. Afterward, all cities of the world will flourish through justice and benevolence. ” [1]
In this regard, Imam al-Baqir (‘a) said: “During the rule of al-Mahdi (‘atfs) no ruined place will remain on the surface of the earth without it being rehabilitated and developed. ” [2]
The same Imam (‘a) also said: “After entering Kufah… Hadrat al-Mahdi (‘atfs) will assign a group to dig a river from behind the shrine of Imam al-Husayn (‘a) (outside the city of Karbala’) toward the Ghariyin for the water to flow toward the city of Najaf, and they will build bridges across this river. ” [3]
Imam as-Sadiq (‘a) said: “When our Qa’im rises up… The houses of Kufah will be connected to the river of Karbala and Hirah. ” [4]
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
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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
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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.
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.
Agriculture
point
One of the sectors that will experience considerable transformation during the rule of the Imam of the Time (‘atfs) is the agricultural sector (farming and animal husbandry). After the people had tasted the pain of scant rain, long draughts, lack of foodstuffs, the destruction of sown fields, and a lack of news about domesticated animals and animal husbandry, when in order to procure a loaf of bread one sometimes had to sacrifice the most valuable things he possessed, i. e. chastity and dignity, a tremendous transformation in agriculture will occur and foodstuffs will become abundant in society.
Prior to the advent of the Imam (‘a) if there was any rain, the earth was not receptive to it and when the earth was receptive, the rain did not come or would sometimes fall at the wrong time and agricultural products would be destroyed. During the time of the Imam (‘a) , the rain would change.
Initially, rain which had not so far been experienced by the people throughout their lives would fall. Thereafter, divine grace will descend opportunely upon the people, and as a result, the blessings of God for them will become abundant to
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such an extent that it would seem as if they had received ten years of produce in one day. It has been stated in hadiths that for every man (three kilograms) of wheat one could harvest a hundred man of produce.
Some hadiths mention the fall of twenty four rains after the advent of Imam al-Mahdi (‘atfs). Thereafter, accordingly, great blessings will envelop the people, encompassing flora and fauna as well. Plains, mountains and deserts, and perennially barren fields will become verdant; the divine blessings will be so bountiful that the people would wish for a new life for the dead.
1. The Abundance of Rain
The Messenger of Allah (S) said: “The sky will shower upon them abundant rain. ” [1]
In another hadith he (S) said: “God will send down for him blessings from the sky. ” [2]
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. ” [3]
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
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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. ” [1]
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. ” [2]
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. ” [3]
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. ” [4]
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. ” [5]
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[1]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 168.
[2]: Kamaluddin, vol. 1, p. 331; Al-Fusul al-Muhimmah, p. 284; As‘af ar-Raghibin, p. 152; Wafi, vol. 2, p. 112; Nur ath-Thaqalayn, vol. 2, p. 212; Ihqaq al-Haqq, vol. 13, p. 342.
[3]: Shaykh al-Mufid, Al-Irshad, p. 362; Shaykh at-Tusi, Ghaybah, p. 280; Rawdah al-Wa‘izin, vol. 2, p. 263; Sirat al-Mustaqim, vol. 2, p. 262; A‘lam al-Wara, p. 430; Al-Mustajad, p. 580; Kashf al-Ghummah, vol. 3, p. 253; Bihar al-Anwar, vol. 52, p. 331; vol. 97, p. 385.
[4]: Shaykh at-Tusi, Ghaybah, p. 295; Bihar al-Anwar, vol. 52, pp. 330, 337; vol. 97, p. 385. It is thus stated in Shaykh al-Mufid’s Al-Irshad, “The houses of the residents of Kufah will be connected to the river of Karbala’” (کربلاء بنهر الکوفة أهل بیوت اتصلت). See Rawdah al-Wa‘izin, vol. 2, p. 264; A‘lam al-Wara, p. 434; Khara’ij, vol. 3, p. 1176; Sirat al-Mustaqim, vol. 2, p. 251; Al-Mahajjah, p. 184.
[1]: Every dhara‘ is equivalent to a range between 50 and 70 centimeters. See Al-Munjid.
[2]: At-Tahdhib, vol. 3, p. 253; Maladh Al-Akhyar, vol. 5, p. 478; Bihar al-Anwar, vol. 52, p. 374.
[3]: Shaykh al-Mufid, Al-Irshad, p. 365; Bihar al-Anwar, vol. 52, p. 339.
[4]: At-Tahdhib, vol. 10, p. 314; Wasa’il ash-Shi‘ah, vol. 19, p. 181; Maladh al-Akhyar, vol. 16, p. 685; Ithbat al-Hudah, vol. 3, p. 455.
[1]: Majma‘ az-Zawa’id, vol. 7, p. 317; Ihqaq al-Haqq, vol. 13, p. 139.
[2]: ‘Iqd ad-Durar, p. 169; Ibn Tawus, Malahim, p. 71, 141.
[3]: Al-Matalib al-‘Aliyah, vol. 4, p. 242; Ibn Tawus, Malahim, p. 139; Ithbat al-Hudah, vol. 3, p. 524; Ihqaq al-Haqq, vol. 19, p. 655. See Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 2, p. 262; Bihar al-Anwar, vol. 52, p. 345; Ihqaq al-Haqq, vol. 19, p. 169, 663.
[1]: Minan ar-Rahman, vol. 2, p. 42.
[2]: Bihar al-Anwar, vol. 52, p. 337; Wafi, vol. 2, p. 113.
[3]: Ihqaq al-Haqq, vol. 13, p. 169.
[4]: ‘Iqd ad-Durar, p. 84.
[5]: Shaykh al-Mufid, Ikhtisas, p. 208; Bihar al-Anwar, vol. 52, p. 304.

2. The Surplus of Agricultural Produce
The Messenger of Allah (S) said: “How happy would life be after al-Masih (Christ) (‘a) kills ad-Dajjal because the sky will be granted permission to let rain fall and the earth to produce crops. If a seed was to be thrown on Mount Safa (which is rocky and barren) , it would surely grow. At that time 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. ” [6]
The
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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). ” [1]
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). ” [2]
Concerning the blessings of the produce and their good quality, the Prophet (S) said:
“…A pomegranate will satisfy many persons [3] while a bunch of grapes will be consumed by many (and satiate them). ” [4]
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. ” [5] ” [6]
The same Imam (‘a) also said: “The Mahdi (‘atfs) will enjoin his officials to observe justice among the people in the cities… A farmer
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at the time will sow a mudd [1] (of grain) and reap seven hundred mudds of crops as God, the Exalted, said and God will also increase it manifold. ” [2]
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. ” [3]
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. ” [4]
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. ” [5]
On the interpretation of the noble Qur’anic verse:
﴾
مُدْهَامَّتَانِ
﴿
“Dark green,”
[6]
Imam a
s
-
S
adiq (‘a) said: “Date palms will connect Mecca and Medina. ”
[7]
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). ” [8]
As narrated by Shaykh at-Tusi in At-Tahdhib, “We
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will do farming and plant trees. ” [1]
3. The Flourishing of Animal Husbandry
The Messenger of Allah (S) said: “During the last period of the life of my ummah, Hadrat al-Mahdi (‘atfs) will appear… and sheep and (other) domesticated animals will become abundant. ” [2]
The Prophet (S) also said: “At that time, there will be herds of animals and they will continue to live. ” [3]
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 people; a calf would be the enough food for an entire tribe; and a goat would be enough to feed a certain number of people. ” [4]
Commerce
The growth and expansion of commerce in a society is a sign of its economic development and prosperity. The closing of markets and commercial stagnation are signs of a society’s poverty. Since the people during the rule of the Imam of the Age (‘atfs) will experience good economic conditions, commerce will flourish and markets will be active.
The Messenger of Allah (S) said in this regard: “Among the signs of Qiyamah (advent of al-Mahdi (‘atfs) ) are the following: Assets and wealth will flow like a flood
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among the people; knowledge and learning will become manifest; and commerce will expand and flourish. ” [1]
‘Abdullah ibn Salam said: “After the elimination of ad-Dajjal, the people will live for forty years; date palms will be planted; and markets will be established. ” [2]
----------
[6]: Firdaws al-Akhbar, vol. 3, p. 24.
[1]: Ibn Tawus, Malahim, p. 141. See Shaykh at-Tusi, Ghaybah, p. 115; Ithbat al-Hudah, vol. 3, p. 504.
[2]: Ibn Tawus, Malahim, p. 152; Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1359; Ibn Hammad, Fitan, p. 162; ‘Abd ar-Razzaq, Musannif, vol. 11, p. 399, with variation.
[3]: Ibn Tawus, Malahim, p. 152; Ad-Durr al-Manthur, vol. 4, p. 255, with difference; ‘Abd ar-Razzaq, Musannif, vol. 11, p. 401.
[4]: Ibid.
[5]: Surah al-Baqarah 2: 261.
[6]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 167.
[1]: Mudd: a unit of measurement which is equivalent to 18 liters in Iraq. See Farhang-e Faarsi-ye ‘Amid, p. 935.
[2]: ‘Iqd ad-Durar, p. 159; Ibn Tawus, Malahim, p. 97; Al-Qawl al-Mukhtasar, p. 20.
[3]: Ibn Tawus, Malahim, p. 125; Al-Hawi Li’l-Fatawa, vol. 2, p. 61; Muttaqi Hindi, Burhan, p. 117.
[4]: Tuhaf al-‘Uqul, p. 115; Bihar al-Anwar, vol. 52, pp. 316, 345.
[5]: Al-Manaqib wa’l-Mathalib, p. 44; Ihqaq al-Haqq, vol. 19, p. 677. See Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1356; Hakim, Mustadrak, vol. 4, p. 492; Ad-Durr al-Manthur, vol. 2, p. 244.
[6]: Surah ar-Rahman 55: 64.
[7]: Tafsir Qummi, vol. 2, p. 346; Bihar al-Anwar, vol. 51, p. 49.
[8]: Al-Kafi, vol. 5, p. 260; Man La Yahduruh al-Faqih, vol. 3, p. 158; Wasa’il ash-Shi‘ah, vol. 13, p. 193; At-Tahdhib, vol. 6, p. 384.
[1]: At-Tahdhib, vol. 6, p. 384.
[2]: Hakim, Mustadrak, vol. 4, p. 558; ‘Iqd ad-Durar, p. 144; Muttaqi Hindi, Burhan, p. 84; Kashf al-Ghummah, vol. 3, p. 260; Ihqaq al-Haqq, vol. 13, p. 215; Bihar al-Anwar, vol. 51, p. 81; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 214.
[3]: Jami‘ al-Ahadith, vol. 8, p. 77; Ihqaq al-Haqq, vol. 13, p. 215; vol. 19, p. 681.
[4]: Ibn Hammad, Fitan, p. 148.
[1]: Ibn Qutaybah, ‘Uyun al-Akhbar, vol. 1, p. 12.
[2]: Ibn Abi Shaybah, Musannif, vol. 15, p. 142; Ad-Durr al-Manthur, vol. 5, p. 354; Muttaqi Hindi, Burhan, p. 193.

Health and Medical Services
point
One of society’s problems prior to the advent of the Imam of the Time (‘atfs) will be the deterioration of health conditions and the inefficiency of treatment measures, which as a result, will lead to the spread of contagious diseases and sudden death throughout the world.
The spread of ailments such as leprosy, plague, paralysis, blindness, heart failure, and hundreds of others will be so threatening to the lives of people that it would seem as if everyone was waiting for certain death without any hope for a longer life. When they go to bed at night, there would be no hope for them to wake up and survive the following day, and if they were going outside, there would be no hope for their return.
These heartrending and painful circumstances will arise as effects of environmental pollution and as a consequence of the use of chemical, nuclear and biological weapons. The increase in the number of the dead as well as their not being buried and their decay will be factors for the outbreak of those diseases, or as a result of other psychological and emotional diseases that will occur out of hopelessness and the loss of loved ones. The causes of all these things might however be
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due to other factors of which we are unaware.
The government of Hadrat al-Mahdi (‘atfs) in such a state of affairs will be the light of hope in the hearts of the calamity-smitten and afflicted people of that time for the elimination of such conditions and the restoration of health to human society. This is exactly what the government of the Imam of the Time (‘a) will do.
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:

The Spread of Diseases and Sudden Deaths
The Messenger of Allah (S) said: “Among the signs of the approach of the Day of Resurrection is that a man will die without pain or ailments. ” [1]
In another hadith, he (S) said: “During the approach of Qiyamah, there will be excessive and successive sa‘iqahs (thunder and lightning that would ignite fires and cause burning) so much so that when a person is in the company of his relatives or a group, he will ask, ‘Yesterday, who among you was struck by lightning and was burned? ’ It will be answered: “So and so…” [2]
Sa‘iqah means unconsciousness or the loss of intellect from hearing a frightening sound. It also means catching fire or burning. Therefore, a person who is afflicted with sa‘iqah either loses his intellect, or is burned from the effect of its fire [3] and turned into ashes.
Of course, it is possible for
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sa‘iqah to be the result of the explosion of advanced weapons at that time which will burn and have a frightening sound such that anyone near them will turn into ashes. The effect they will have on human beings will not be anything but diseases; these three ailments and calamities can only be caused by destructive weapons.
The Messenger of Allah (S) said in another hadith: “During the approach of Qiyamah and Resurrection, there will be innumerable deaths and afterward will be years of many earthquakes. ” [1]
In this regard, the Commander of the Faithful (‘a) said: “Prior to the advent of al-Qa’im (‘atfs) , two types of death will become rampant, i. e. the “red death” and the “white death”, which is actually the spread of epidemics. ” [2]
Imam as-Sadiq (‘a) said: “Among the signs of Qiyamah and Resurrection is the spread of paralysis and sudden death. ” [3]
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. ” [4]
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. ” [5]
Health
Astounding quantum leaps in science, medical science in particular, would be achieved during the rule of al-Mahdi (‘atfs) and it will be utilized for the improvement of health in society. Other factors contributing to the improvement of
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health in society would be extinguishing the flames of war; peace of mind; the preservation of mental health with the reformation of mankind; and the blossoming of agriculture and animal husbandry providing proper nourishment for people.
Thus, the state of public health during the period of the Imam of the Age (‘atfs) will attain its highest and ideal level. It will be such that the physical condition of the people will change and their lifespans will become so much longer that sometimes a person would see his children, grandchildren and great grandchildren before departing from this world.
The Messenger of Allah (S) said: “The day after Isa (‘a) comes down from heaven and kills ad-Dajjal, the sun will rise in the west (and not in the east) and for forty years you will live prosperously and comfortably during which no one will die or get sick. ” [1]
Maybe what is meant by this statement is that death and sickness, which would have been widespread prior to the Imam’s advent, will become insignificant and trivial during the period of the Imam. The literal meaning might also be true, i. e. during that particular period, there will be no death and sickness owing to the blessed presence of Hadrat Baqiyyatullah al-A‘zam (‘atfs).
The Commander of the Faithful (‘a) said: “During the rule of al-Mahdi (‘atfs) … lifespans will be long. ” [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
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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.
Medical Services
Since health conditions will reach their ideal levels during the period of Hadrat al-Mahdi (‘atfs) , diseases will decrease; only a few individuals will be afflicted with sickness. Medical science will also reach its height and diverse sicknesses will be cured within a very short period of time. In addition to that, with the help of God, the Imam (‘atfs) himself will
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cure the incurable. In fact, it can be said that no ailment would be found during the rule of the Imam (‘atfs).
Regarding the government of al-Mahdi (‘atfs) , Imam al-Husayn (‘a) said: “No blind, paralytic or sick people will remain on the surface of the earth without being cured by God. ” [1]
The Commander of the Faithful (‘a) said: “…Then, our Qa’im who would then be in the state of occultation, will appear with Jibra’il before him and the Book of God behind him. He will cure those who would be suffering from vitiligo and leprosy. ” [2]
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. ” [3]
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. ” [4]
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. ” [5]
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[1]: Firdaws al-Akhbar, vol. 4, p. 298.
[2]: Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 3, p. 64; Firdaws al-Akhbar, vol. 5, p. 434.
[3]: See Farhang-e Farsi-ye ‘Amid, vol. 2, p. 688.
[1]: Al-Mu‘jam al-Kabir, vol. 7, p. 59.
[2]: Shaykh al-Mufid, Al-Irshad, p. 359; Nu‘mani, Ghaybah, p. 277; Shaykh at-Tusi, Ghaybah, p. 267; I‘lam al-Wara, p. 427; Khara’ij, vol. 3, p. 1152; Sirat al-Mustaqim, p. 249; Bihar al-Anwar, vol. 52, p. 211; Ilzam an-Nasib, vol. 2, p. 147.
[3]: Bihar al-Anwar, vol. 52, p. 313; Ibn Athir, Nihayah, vol. 1, p. 187.
[4]: Bihar al-Anwar, vol. 52, p. 269, as quoted from Al-Imamah wa’t-Tabsirah; Ilzam an-Nasib, vol. 2, p. 125.
[5]: Bayan al-A’immah, vol. 1, p. 102.
[1]: Ibn Tawus, Malahim, p. 97.
[2]: ‘Iqd ad-Durar, p. 159; Al-Qawl al-Mukhtasar, p. 20.
[1]: Shaykh al-Mufid, Al-Irshad, p. 363; Al-Mustajad, p. 509; Bihar al-Anwar, vol. 52, p. 337; Wafi, vol. 2, p. 113.
[2]: Nu‘mani, Ghaybah, p. 317; Shaykh as-Saduq, Khisal, vol. 2, p. 541; Rawdah al-Wa‘izin, vol. 2, p. 295; Sirat al-Mustaqim, vol. 2, p. 261; Bihar al-Anwar, vol. 52, p. 317.
[3]: Man La Yahduruh al-Faqih, vol. 1, p. 234; Shaykh al-Mufid, Al-Irshad, p. 365; Shaykh at-Tusi, Ghaybah, p. 283; Rawdah al-Wa‘izin, vol. 2, p. 264; I‘lam al-Wara, p. 432; Al-Fusul al-Muhimmah, p. 302; Ithbat al-Hudah, vol. 3, p. 452; Bihar al-Anwar, vol. 52, p. 333.
[1]: Khara’ij, vol. 2, p. 489; Bihar al-Anwar, vol. 53, p. 62.
[2]: Dawhah al-Anwar, p. 133; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 171.
[3]: Nu‘mani, Ghaybah, p. 317; Bihar al-Anwar, vol. 52, p. 364; Ithbat al-Hudah, vol. 3, p. 493.
[4]: Nu‘mani, Ghaybah, p. 317; Shaykh as-Saduq, Khisal, vol. 2, p. 541; Rawdah al-Wa‘izin, vol. 2, p. 295; Sirat al-Mustaqim, vol. 2, p. 261; Bihar al-Anwar, vol. 52, p. 335, as quoted from Khara’ij.
[5]: Shaykh as-Saduq, Khisal, p. 507.

Conclusion
The Martyrdom or Passing Away of Imam al-Mahdi (‘atfs)
Different hadiths exist regarding the martyrdom or passing away of Imam al-Mahdi (‘atfs) , but because Imam Hasan al-Mujtaba (‘a) has said, “Each one of us Imams will either be poisoned or martyred,” the hadiths that indicate the Imam’s martyrdom can have preponderance over others that
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say otherwise.
Here, it will suffice to examine only a few pertinent hadiths.
Concerning the noble Qur’anic verse, “Then We gave you back the turn (to prevail) over them,” [1] Imam as-Sadiq (‘a) said: “It means the revival of Imam al-Husayn (‘a) and seventy of his companions during the period of the Imam of the Time wearing golden helmets. The return (raj‘ah) and revival of Hadrat al-Husayn (‘a) will be announced by them to the people so that the believers would not entertain doubt and skepticism.
This will occur while Hadrat al-Hujjah (‘atfs) will be among the people. When knowledge and faith in him will be well-embedded in their hearts, the demise of Hadrat Hujjah will come. Then, Hadrat Imam al-Husayn (‘a) will take charge of his ghusl (ritual bath for the dead) , his shrouding (kafn) , embalmment (hunut) , and burial. A non-wasiyy (executor of will) will never prepare the burial of a wasiyy. ” [2]
Zuhri said: “Hadrat al-Mahdi (‘atfs) will live for fourteen years and then he will meet the Lord by natural death. ” [3]
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. ” [4]
Ka‘b al-Ahbar [5] 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
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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). ” [1]
Of course, in my opinion, the statements of Zuhri, Artah and Ka‘b are unreliable unless the opposite is proved.
The Manner of the Martrdom of Imam al-Mahdi (‘atfs)
Regarding the manner of the martyrdom of Imam al-Mahdi (‘atfs) , it has been stated in Ilzam an-Nasib, thus: “When his seventieth year comes to an end and his death is about to take place, a woman named Sa‘idah from the tribe of Bani Tamim will martyr him. The salient feature of that woman is that she would have a beard like a man.
“When the Imam is passing by, she will throw a stone from a rooftop upon him and he will attain martyrdom. After he passes away, Imam al-Husayn (‘a) will perform the rites of his ghusl, kafn and burial. ” [2]
Of course, with the exception of this book, I have not found this subject written anywhere else, i. e. the manner of martyrdom of the Imam.
Imam as-Sadiq (‘a) said: “Husayn (‘a) , along with his companions who were martyred with him, will come [3] and seventy prophets will accompany them just as Hadrat Musa was accompanied by seventy dispatched 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
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day he will be raised up to life again!
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[1]: Surah al-Isra’ (or Bani Isra’il) 17: 6.
[2]: Al-Kafi, vol. 8, p. 206; Ta’wil al-Ayat az-Zahirah, vol. 1, p. 278; vol. 2, p. 762; Mukhtasar al-Basa’ir, p. 48; Tafsir Burhan, vol. 2, p. 401; Bihar al-Anwar, vol. 53, p. 13; vol. 51, p. 56.
[3]: Ibn Hammad, Fitan, p. 104; Al-Bada’ wa’t-Tarikh, vol. 2, p. 184; Muttaqi Hindi, Burhan, p. 163.
[4]: Ibn Hammad, Fitan, p. 99; ‘Aqd ad-Durar, p. 147; Muttaqi Hindi, Burhan, p. 157.
[5]: It is to be noted that according to the scholars of ‘ilm ar-rijal (science concerned with the study of hadith chain of transmitters) , Ka‘b al-Ahbar is a known liar. The Imams from the Progeny of the Prophet (‘a) did not accept his hadiths. See, for example, Muhammad Jawad Chirri, The Shi‘ites Under Attack (Detroit: The Islamic Center of America, 1986) , “Did Muslims other than Shi‘ites Borrow Religious Teachings from Jews? ”, pp. 62-75, available online at: http: //www. al-islam. org/the-shiites-under-attack-muhammad-jawad-chirri [22]. (Trans. )
[1]: Iqd ad-Durar, p. 149.
[2]: Ilzam an-Nasib, p. 190; Tarikh-e Ma Ba‘da’z-Zuhur, p. 881.
[3]: For information on the return (raj‘ah) of Imam al-Husayn (‘a) , see the book, Setareh-ye Derakhshan (Bright Star) , by my father, the late Ayatullah Tabasi.

Addendum
point
The following are questions posed by one of the translators of this book and the answers of the author to them:
Question 1
Please explain hashr and nashr. [1]
Answer: Perhaps the hadith means that during the commencement of the Day of Reckoning, all human beings and other creatures will head toward Bayt al-Muqaddas (in Jerusalem) except those who were buried in Qum. In fact, those who would be admitted to paradise will enter it directly from Qum, for, as mentioned in hadiths, one of the doors of heaven will be opened in Qum.
Since “it is the day of the transformation of the world into another form,” on the Day of Resurrection this world and all its contents will change and nothing will remain of them. Perhaps, this is improbable.
It is also possible that this hadith refers to the raj‘ah or the purgatory world (‘alam al-barzakh) in which the souls of all believers would assemble in Bayt al-Muqaddas except for those who were buried in Qum which would be a purgatorial heaven for them.
Question 2
What would be the status of jizyah during the time of Imam al-Mahdi (‘atfs)? [2]
Answer: Of course, the hadiths quoted in that part of the book are related to the noble verse,
﴿... حَتَّى یُعْطُواْ الْجِزْیَةَ عَن یَدٍ وَهُمْ صَاغِرُونَ ﴾
“…until they pay the tribute out of hand, degraded,” [3]
and this is an indisputable part of Islamic law affirmed by all Muslims of the world.
At any rate, perhaps it can be
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said as an explanation that one of the reasons for abandoning their own religions and inclining to Islam would be as stated in the hadiths. On one hand, they would see that if they embraced Islam, they would enjoy all the privileges of being Muslim.
In addition to 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.
Question 3
Why is making a profit off a believer unlawful and usurious, or discouraged and reprehensible (makruh)? [1]
Answer: The unlawfulness and usuriousness of making a profit off a believer or its being discouraged and reprehensible (makruh) is related to the time of the establishment of the government of truth and the Islamic state of Imam al-Mahdi (‘atfs).
Perhaps, at that time, such laws and regulations would be related to the conditions of the people and the market. It is also possible that it alludes to the psychological makeup of the people at that time which would naturally express itself in their commercial transactions with each other. As a manifestation of this psychological makeup, the people would tend to avoid burdening others and gaining huge profits.
Of course, any
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of these conjectures might be true provided that the hadiths in question are indeed authentic.
Question 4
Why will qatayi‘ (private estates) cease to exist during the time of Imam al-Mahdi (‘atfs)? [1]
Answer: In view of the fact that qatayi‘ here refers to the vast tracks of land registered under the name of a king or his agents, perhaps the hadith means that during his just government, Imam al-Mahdi (‘atfs) will declare these land titles null and void, confiscate these tracks of land in favor of the public treasury and turn them over to their original owners who are the masses or the popular government.
Question 5
The Commander of the Faithful (‘a) said: “Woe unto him who destroyed you (Kufah Mosque)! 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! ” [2]
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
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the mosque with baked clay and acquired its foundations from Ahwaz. [1]
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. [2]
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.
Question 6
Imam as-Sadiq (‘a) said: “Husayn (‘a) , along with his companions who were martyred with him, will come and seventy prophets will accompany them just as Hadrat Musa was accompanied by seventy dispatched persons. ” [3] Who would be these seventy prophets?
Answer: These seventy prophets will accompany Hadrat Musa (‘a) in visiting the House of Allah while performing Hajj, [4] or they could be the seventy persons from among the community (qawm) of Hadrat Musa (‘a) who demanded to see Allah and hear His voice at an appointed tryst (miqat) , but when the manifestation of the divine glory came upon them, they fell down dead and were raised up to life again [5] and while reaching the station of prophethood they would accompany Hadrat Musa (‘a) during the time of Imam al-Mahdi (‘atfs). It could also mean something else which is beyond our knowledge and understanding.
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[1]: See p. 52.
[2]: See p. 136.
[3]: Surah at-Tawbah (or, Bara‘ah) 9: 29.
[1]: See p. 151.
[1]: See p. 152.
[2]: See p. 152.
[1]: Mu‘jam al-Buldan, vol. 4, p. 493.
[2]: Sayr I‘lam an-Nabala, vol. 5, p. 442.
[3]: See p. 211.
[4]: Bihar al-Anwar, vol. 13, no. 11.
[5]: Surah al-Baqarah 2: 55-56; Surah an-Nisa’ 4: 153; Surah al-A‘raf 7: 155.