An overview of the Mahdi's (atfs) Government
Chapter1
BOOK ID
Author (s): Najmuddin Tabasi
Translator (s): Mansoor L. Limba
Publisher (s): Ahlul Bayt World Assembly
Category: Imam al-Mahdi
Topic Tags: Government Dhohoor faraj awaited
Person Tags: Imam Mahdi Sahib Al-Zaman
ISBN: 978-964-529-258-2
Translator: Limba, Mansoor
Congress Classification: BP۲۲۴/ط۲۵چ۵۰۴۹۵۲ ۱۳۸۶
Dewey Classification: ۲۹۷/۴۶۲
National bibliography numbers: ۱۱۴۰۵۲۳
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point
The Shi‘ah is waiting for the Living Imam (‘atfs) for waiting for his advent is one of the highest forms of worship. From the Shi‘ah viewpoint of history, the world will certainly witness the government of justice of the Imam of the Time (‘atfs) and tyrannical systems will cease to exist. In An Overview of the Mahdi’s Government, the esteemed author deals with an issue that is rarely discussed in the study of Imam al-Mahdi (‘atfs). He delves into the manner of the Imam’s uprising, government system and method of rule.
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Foreword
In the Name of Allah, the All-beneficent, the All-merciful
The invaluable legacy of the Household (Ahl al-Bayt) of the Prophet (may peace be upon them all) , as preserved by their followers, is a comprehensive school of thought that embraces all branches of Islamic knowledge. This school has produced many brilliant scholars who have drawn inspiration from this rich and pure resource.
It has given many scholars to the Muslim ummah who, following in the footsteps of Imams of the Prophet’s Household (‘a) , have done their best to clear up the doubts raised by various creeds and currents within and without Muslim society and to answer their questions. Throughout the past centuries, they have given well-reasoned answers and clarifications concerning these questions
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and doubts.
To meet the responsibilities assigned to it, the Ahl al-Bayt World Assembly (ABWA) has embarked on a defence of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps of the Ahl al-Bayt (‘a) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age.
The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (‘a) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to healthy minds and wholesome human nature.
To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing.
The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world.
The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers
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and their suggestions and constructive criticism in this area.
We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (S).
We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent).
We express our gratitude to Hujjat al-Islam wa’l-Muslimin Shaykh Najmuddin Tabasi, the author of the present book, [1] and Mansoor Limba, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.
Cultural Affairs Department
Ahl al-Bayt (‘a) World Assembly
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[1]: Najmuddin Tabasi, Chashmandazi beh Hukumat-e Mahdi, 2nd ed. , 4th printing (Qum: Bustan-e Kitab-e Qum, Summer 1382 AHS (2003) , 224 pages.
Preface
In the Name of Allah, the All-beneficent, the All-merciful
أَلْحَمْدُ للهِ رَبِّ الْعَالَمِیْنَ
وَ صَلَّى اللهُ عَلىٰ سَیِّدِنَا وَ نَبِیِّنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِیْنَ وَ لَعْنَةُ اللهِ عَلىٰ أَعْدَائِهِمْ أَجْمَعِیْنَ
All praise is due to Allah, the Lord of the worlds, and may the blessings of Allah be upon our Master and Prophet, Muhammad, and his pure progeny, and may the curse of Allah be upon all their enemies.
The region of Shush [2] had been then newly liberated from the clutches of the infidel Ba‘athist forces and the people were gradually returning to the town. At that time, I had the honor to be in the presence of a group of the dear combatants. Given that opportunity, I delivered a series of lectures at the central mosque of that historical city on the topic of the Imam of the Time
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(‘atfs) [1] based on the book Bihar al-Anwar compiled by ‘Allamah Majlisi.
At that moment, my attention was drawn to the point that concerning the Imam of the Time (‘atfs) , notwithstanding the diverse discussions being raised such as the secret behind longevity, the philosophy of occultation (ghaybah) , factors leading to the advent and the like, no sufficient research and worthy investigation had been made on the manner of his uprising, system of government and method of rule. As such, I decided to conduct a research on this subject; perhaps, I could offer answers to the questions that everybody, more or less, would pose.
One of the questions that occupy the mind of many people is this: How will the Imam (‘atfs) eliminate the various political systems—having different views and capabilities—and establish a unified global system?
How will his administrative system and program operate in which there will be no oppression and tyranny, corruption, and starvation in the world?
This idea prompted me to conduct intensive research and study for four years, and the result of such an endeavor is the book, which is hereby presented to you, dear reader.
In the first part of this book, the state of affairs in the world prior to the advent of the Imam (‘atfs) —which is replete with war and killing, destruction and famine, death and disease, tyranny and oppression, and insecurity and aggression—is examined. It is concluded that the people at that time will be in despair with respect to the various doctrines,
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schools and governments each of which will claim to be the proponent of human rights, happiness and salvation; they will lose hope as to the improvement of the undesirable conditions in the world, and will expect a reformer to come to give them salvation.
The second part of the book deals with the manner of the global uprising and revolution of Hadrat [1] Mahdi (‘atfs) ; a movement that will start by his declaration at the vicinity of the Ka‘bah in Mecca.
His true followers and companions throughout the world will join him. The central command headquarters will be formed; the army organized; commanders appointed; and extensive operations conducted.
Imam Mahdi (‘atfs) will appear and engage in uprooting tyranny and oppression in society. This society is not confined to the land of Hijaz, [2] the Middle East and Asia; instead, it is global in scope.
Reformation of such a society full of injustice and corruption is indeed not an easy job, and the claimant reformer—the true claimant—would claim a great miracle and this miracle will be shown by him.
The third part of the book touches on the government of the Last Imam (‘a). In a bid to rule the world freed from tyranny and corruption as well as to realize the sovereignty of Islam, he will establish a powerful and efficient government through the assistance of his capable companions at his time and the great personalities from among the pious predecessors such as Hadrat ‘Isa (Jesus the Messiah) (‘a) , Salman al-Farsi, Malik al-Ashtar, Salih
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(‘a) , etc. Albeit, their roles in overthrowing tyrannical governments cannot be dismissed, their main roles will be in the reconstruction and reformation of the world under the aegis of the universal government of Hadrat Mahdi (‘atfs).
In this preface, what is worth-mentioning, though briefly, is that the present book is made possible by utilizing tens of books—both Sunni and Shi‘ah—and studying hundreds of hadiths in a detailed and well-documented manner.
It is hoped that this book, which is an overview—though an inadequate one—of the Islamic society after the advent of the justice-spreader of Muhammad’s (S) [1] Progeny, would be accepted by the Imam of the Time (‘atfs) , be beneficial to all Muslims who are truly awaiting him throughout the world, and make them ready in paving the ground for his advent.
I beseech God, the Exalted, for the eminent religious authority Imam Khomeini (r) [2] who showed us a manifestation of the government of Mahdi (‘atfs) in Iran, to join the company of the prophets and the Imams (‘a) ; for the success of those serving the Ahl al-Bayt [3] (‘a) and the country of the Ahl al-Bayt, and succor in safeguarding this prototype of the ideal community of Islam. At this juncture, it is necessary to mention some points:
1. I do not claim to have presented a new subject in this book as the hadiths mentioned therein have been compiled by the ‘ulama’ in the past; they have also made conclusions on some cases. The peculiarity of this book, however, lies in trying to
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present the subjects in a new and simple fashion understandable to laymen and free from technical terms and religious controversies.
2. The interpretations made on quoted hadiths and in places where there are no references indicated are those of the author. As such, through more meticulousness and further research and collation of the hadiths, other subjects can possibly be presented.
3. I also do not claim that all the hadiths quoted in this book are authentic (sahih) and flawless. It has been tried, instead, to quote those that have been regarded by the scholars of hadith (muhaddithin) and authors as reliable. Similarly, in some cases, no discussion about the chain of transmitters (sanad) of the hadiths has been undertaken as I have not been in a position to posit or negate them. In many cases, meanwhile, through a brief tawatur [1] we will find the issuance of authority of the hadith especially those that are traceable from the Ahl al-Bayt (‘a).
4. The hadiths in this book have been compiled prior to the writing and compilation of the book, Mu‘jam Ahadith al-Imam al-Mahdi (‘atfs) (An Anthology of Traditions on Imam Mahdi). [2] Therefore, those who are interested to conduct further research on this matter are advised to refer to that book which, thanks to God, I was able to compile, write and publish.
5. In so many hadiths the words “as-sa‘ah” (the time) and “al-qiyamah” (the uprising) have been interpreted as the advent (zuhur) of Hadrat Mahdi (‘atfs). Thus, the hadiths that indicate the
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conditions or signs of the “time” and the “uprising” have been presented in this book as the signs of the “advent”.
6. Some topics of this book require further research notwithstanding the fact that I have tried to explain them. It is hoped that through the help of God, we could publish subsequent editions of this book with further research.
In the end, as the saying goes, “He who does not extend gratitude to the people does not extend gratitude to the Creator,” I have to express my thanks and appreciation to my brothers and friends especially to my two esteemed brothers, Hujjat al-Islam Muhammad Jawad and Hujjat al-Islam Muhammad Ja‘far Tabasi for their guidance, and to Hujjat al-Islam ‘Ali Rafi‘i and Hujjat al-Islam Sayyid Muhammad Husayni Shahrudi for rewriting and arranging the topics of this book.
Najmuddin Tabasi
Qum, 1373 AHS
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[2]: Also known as Susa, Shush is an ancient town located in the Iranian western province of Khuzestan and famous for being the site of the Tomb of Daniel. It was once occupied by the Iraqi forces during the 8-year Iraqi imposed war on Iran (1980-88). (Trans. )
[1]: The abbreviation, “‘atfs” stands for the Arabic invocative phrase, ‘ajjalallahu ta‘ala farajah ash-sharif (may Allah, the Exalted, expedite his glorious advent) , which is invoked after mentioning the name of Imam al-Mahdi (‘atfs).
[1]: Hadrat: The Arabic word Hadrat is used as a respectful form of address. (Trans. )
[2]: Hijaz: the region in Western Arabia that includes Ta’if, Mecca and Medina.
[1]: The abbreviation, “s”, stands for the Arabic invocative phrase, sallallahu ‘alayhi wa alihi wa sallam (may God’s salutation and peace be upon him and his progeny) , which is used after the name of the Holy Prophet Muhammad (S). (Trans. )
[2]: The abbreviation, “r” stands for the Arabic invocative phrase, rahmatullah ‘alayhi, rahmatullah ‘alayha, or rahmatullah ‘alayhim (may peace be upon him/her/them) , which is used after the names of pious people. (Trans. )
[3]: Ahl al-Bayt: according to authentic hadiths recorded in both the Sunni and Shi‘ah sources, the term Ahl al-Bayt, and interchangeably Itrah and Al, is a blessed Qur’anic appellation that belongs exclusively to the Prophet, ‘Ali, Fatimah, Hasan, and Husayn (‘a). The members of this Family of five, with the Prophet Muhammad (S) at its head, were the ones alive at the time the Qur’anic verses regarding their virtue were being revealed to the Prophet (S). However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also in this chosen Family, the final one being Imam al-Mahdi (‘a). For further information, visit: http: //www. al-islam. org/faq [14]. (Trans. )
[1]: By tawatur is meant the multiplicity of the sources of a certain report that leads to certitude in the listener that the report is indeed true. A mutawatir hadith is one which has been reported by so many different chains of transmission that such a number of narrators in every generation would normally not be able to agree on fabricating a tradition without the fact of its fabrication becoming known. (Trans. )
[2]: With the cooperation of some seminary scholars, I wrote the said book in five volumes and was published by the Islamic Sciences Foundation of Qum in 1411 AH. In the near future, we will review it, God willing.
Introduction
When we are in the light, we tend to be less aware of its importance; we appreciate its real value only when we are in the darkness.
When the radiant sun is shining in the sky, we hardly pay any attention to it, but once it is behind the clouds and living creatures have been denied of its light and warmth for sometime, only then do we become aware of its value.
Similarly, we only feel the urgency for the reappearance of the sun of wilayah (guardianship) [1] as we become increasingly aware of the undesirable conditions and state of affairs that will occur before the advent and
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realize the difficult conditions of the time. A general description of that period, as narrated in the traditions, is as follows:
Prior to the advent of the Imam of the Time (‘atfs) , sedition and chaos, anarchy and insecurity, oppression and injustice, unfairness and unjust dealing, as well as killing and aggression will prevail and encompass the entire world.
Bloody wars will break out between various nations and peoples of the world and massacred bodies will be strewn everyhere. Unjust killing will reach such a proportion that there will be no home or family that will not have lost one or many loved ones. On account of wars, two out of every three men and youth will be killed.
Personal and financial security will be greatly diminished, rendering the roads and highways unsafe. Fear, dread and anxiety will become widespread while early and untimely deaths will increase. Innocent children will be killed due to the worst kinds of tortures inflicted by tyrant rulers. Pregnant women will be violated in the streets and public places.
Contagious and deadly diseases—perhaps resulting from the stench of rotting corpses or the use of biological and chemical weapons—will spread. Scarcity of food items, overcharging and famine will make daily life difficult. There will be no germination, growth and blossoming of plants. There will be no rain, or it will come at inopportune times, and therefore, cause destruction. Life will become so difficult that some people will sell their wives and daughters in exchange for a little food.
Under
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such exacting circumstances, hopelessness will prevail among men and many will consider death to be the best divine gift. At that time, one who passes by a dead body or a grave will whisper to himself: “How I wish I were like him so that I could be free from this life of abjectness! ”
At that time, no power, organization or system will be able to prevent all those undesirable occurences, and punish the tyrants and the powerful for their nefarious acts. No cry for the deliverance of the people will be heard. All the self-assumed champions of human salvation will prove to be traitors and liars, and thus be marginalized, and the people will hope only for a divine savior and a miracle from heaven.
At that time when hopelessness has enveloped the entire human race, by divine grace and mercy, Mahdi the Promised One, will reappear after long years of occultation and waiting, for the salvation of mankind; glad tidings from heaven will be heard throughout the world: “O people of the world! The era of the rule of tyrants has ended and the government of divine justice has begun. The Mahdi has come! ” This heavenly voice will breathe the spirit of hope into the hearts of mankind and give relief to those who were deprived and oppressed.
Yes, by grasping these points, one can realize the exigency of the emergence of the divine savior and comprehend the importance and value of the justice-spreading government of al-Mahdi (‘atfs).
At this point, we
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will examine in five chapters the chaotic conditions of the world prior to the advent of the Imam (‘a) from the viewpoint of hadiths.
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[1]: For further information on the concepts of guardianship (wilayah) and the guardian (wali/wala) , see Murtada Mutahhari, Wilayah: The Station of the Master, trans. Yahya Cooper (Tehran: World Organization for Islamic Services, 1982) ; Master and Mastership, http: //www. al-islam. org/mastership [15]. (Trans. )
Part 1: The World before the Advent of Imam al-Mahdi (‘atfs)
Governments
point
With governmental support, tenets of religions and schools of thought could be implemented in society. Because of this, every group wants to establish a government in order to attain and implement its own objectives. Islam, which is the most superior heavenly creed, also pursues the establishment of an Islamic government and it considers the formation and preservation of the government of truth as one of the highest religious duties.
The Noble Prophet of Islam (S) exerted all his efforts in establishing an Islamic government and strove to lay its foundation in the city of Medina. After his death—despite the inspiration of the infallible Imams (‘a) and the distinguished ‘ulama’ to continue this Islamic government—the governments that came into being, with the exception of a very few cases, have not been divine, and till the time of the advent of Hadrat Mahdi (‘a) most governments will be based on falsehood.
The hadiths that have been transmitted to us from the Prophet (S) and the Imams (‘a) , describe the governments prior to the uprising of al-Mahdi (‘atfs) in general terms. We will now point out some of their characteristics.
The Despotism of Governments
One of the ills which human society will suffer before the advent of the Imam (‘a) is injustice and tyranny perpetrated by governments against the people. In this regard, the Messenger of God (S)
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said: “The world will be filled with tyranny and injustice such that there will be fear and war in every house. ” [1]
Hadrat ‘Ali (‘a) said: “The world will be filled with tyranny and injustice such that there will be fear and grief in every house. ” [2]
Imam al-Baqir [3] (‘a) said: “Hadrat Qa’im [4] (‘a) will not rise up except at a time full of fear and dread. ” [5]
This fear and dread will mostly stem from the rule of despotic and obstinate rulers in the world before the advent of al-Mahdi (‘a).
In this regard, Imam al-Baqir said: “The Mahdi (‘a) will rise up at a time when the helm of affairs would be in the hands of tyrants. ” [6]
Ibn ‘Umar said: “ (At the end of time) a noble man having wealth and children will wish for death because of the suffering and adversity he will experience from the rulers. ” [7]
It is worthy of note that the followers of the Prophet (S) will suffer not only from the aggression and encroachment of alien powers but also from their own despotic and self-centered governments in such a way that the earth, notwithstanding its expanse, will become too small for them. Instead of experiencing a sense of freedom, they will feel that they are in bondage. Even now in the Muslim world many leaders in Muslim countries are not on good terms with Islam and the Muslims are alien to them.
In this context, it is thus narrated in the hadiths:
The Noble Messenger of Islam (S) said: “At the end
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of time, a great calamity—greater than which has not been heard of—will be experienced by my ummah [1] in such a manner that the vastness of the earth will become narrow for them, and the earth will be filled with injustice and despotism to such an extent that the believer will not find a sanctuary in which he could seek refuge. ” [2]
Some hadiths have emphasized the Muslims’ entanglements with self-centered leaders and give glad tidings of the advent of a universal savior after the rule of oppressive rulers. This set of hadiths has made mention of three types of government that will emerge after the Noble Messenger of Islam (S). These three types of government are the following: the caliphate, the emirates and kingdoms, and finally the tyrants.
The Noble Prophet (S) said: “After me the caliphate will rule; after the caliphs the emirs will come, followed by kings, and after them tyrants and oppressors will rule, then the Mahdi (‘atfs) will reappear. ” [3]
The Composition of States
If those who administer the government are righteous and efficient individuals, the people will live in comfort and ease. However, if unworthy individuals rule, the people will naturally experience suffering and agony. It is exactly the same condition which will prevail in the period prior to the advent of Hadrat Mahdi (‘atfs). At that time, states will be formed by treacherous, transgressing and oppressive individuals.
The Noble Prophet of Islam (S) said: “A time will come when rulers will be oppressors; commanders will be treacherous; judges will be
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transgressors; and ministers will be tyrants. ” [1]
The Influence of Women on Governments
Another problem that is discussed concerning governments during the end of time is the dominance and influence of women, who will either directly rule over the people or subject the rulers under their sway. This subject has various ramifications. In this regard, Hadrat ‘Ali (‘a) said: “A time will come when corrupt and adulterous individuals will live in coquetry and bounty and the ignoble will acquire position and status while the just men will become weak. ” It was asked: “When will this period come to pass? ” He said: “It is at the time when women and bondswomen take charge of the affairs of the people and youngsters become rulers. ” [2]
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[1]: Ibn Abi Shaybah, Musannif, vol. 15, p. 89; Kanz al-‘Ummal, vol. 14, p. 584.
[2]: Ibn Kanz al-‘Ummal, vol. 14, p. 584; Ihqaq al-Haqq, vol. 13, p. 317.
[3]: Imam Muhammad al-Baqir: the fifth Imam from the Holy Prophet’s Progeny. He was born in 57 AH/675 CE and spent most of his life in Medina, until his martydom there in 114 AH/732 CE. See Baqir Sharif al-Qarashi, The Life of Imam Mohammed al-Baqir, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1999). (Trans. )
[4]: Qa’im: one of the honorific titles of Imam al-Mahdi (‘a) , which literally means “the one who rises or stands up”. (Trans. )
[5]: Shajari, Amali, vol. 2, p. 156. See also Nu‘mani, Ghaybah, p. 253; Tusi, Ghaybah, p. 274; A‘lam al-Wara, p. 428; Mukhtasar Basa’ir ad-Darajat, p. 212; Ithbat al-Hudah, vol. 3, p. 540; Hilyah al-Abrar, vol. 3, p. 626; Bihar al-Anwar, vol. 52, p. 23; Bisharah al-Islam, p. 82; ‘Aqd ad-Durar, p. 64; Al-Qawl al-Mukhtasar, p. 26; Muttaqi Hindi, Burhan, p. 74; Safarini, Lawa’ih, vol. 3, p. 8.
[6]: Ibn Tawus, Malahim, p. 77.
[7]: ‘Aqd ad-Durar, p. 333.
[1]: Ummah: the entire Islamic community without territorial or ethnic distinction. (Trans. )
[2]: Hakim, Mustadrak, vol. 4, p. 465; ‘Aqd ad-Durar, p. 43; Ihqaq al-Haqq, vol. 19, p. 664.
[3]: Al-Mu‘jam al-Kabir, vol. 22, p. 375; Al-Isti‘ab, vol. 1, p. 221; Firdaws al-Akhbar, vol. 5, p. 456; Kashf al-Ghumah, vol. 3, p. 264; Ithbat al-Hudah, vol. 3, p. 596.
[1]: Shajri, Amali, vol. 2, p. 228.
[2]: Al-Kafi, vol. 8, p. 69; Bihar al-Anwar, vol. 52, p. 265.
The Rule of the Young
Rulers are supposed to be well-experienced and good managers in order for the people to live in comfort and ease. If, in their stead, youngsters or feebleminded people would take charge of affairs, one should seek refuge in God from the evil of the sedition (fitnah) that will arise.
In this regard, it will suffice to mention two hadiths:
The Noble Prophet (S) stated: “Seek refuge in God from the first seventy years and the rule of youngsters. ” [3]
Sa‘id ibn Musayyib said: “A sedition (fitnah) will come to pass and its beginning will be the game of the young. ” [4]
The Instability of Governments
A government with political stability is the one capable of serving the people of a country, for if it is in a state of continuous change, it would be incapable of undertaking great tasks in the country.
The governments at
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the end of time will be in a shambles, and sometimes a government will assume office at the beginning of the day and will be removed by sunset. In this regard, Imam as-Sadiq [1] (‘a) said: “How will you be when there would be no Imam to guide; would you remain without knowledge and learning; and be fed up with each other? (It will be) the time when you would be put to a test and the good and the bad from among you will be separated from each other and the chaff shall be separated from the grain. At that time swords will be sheathed and unsheathed alternately while war will be a blaze. A government will assume office at the beginning of the day and will be deposed and removed with bloodshed by the end of the day. ” [2]
The Impotence of Powers in Administering Countries
Before the advent of the Imam of the Time (‘atfs) , repressive governments will be weakened and this will pave the way for the people’s acceptance of the global government of Hadrat Mahdi. In this regard, Imam as-Sajjad [3] (‘a) has said concerning the noble ayah (verse):
﴿ حَتَّى إِذَا رَأَوْا مَا یُوعَدُونَ فَسَیَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا ﴾
“When they see what they are promised, they will then know who is weaker in supporters and fewer in numbers. ” [4]
“The promise that has been given in this verse is related to Hadrat Qa’im (‘a) , his companions, supporters, and enemies. At the time when the Imam of the Time rises up, his enemies will be the weakest
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of enemies and will have the least number of forces and armaments. ” [1]
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[3]: Ahmad ibn Hanbal, Musnad, vol. 2, pp. 326, 355, 448.
[4]: Ibn Tawus, Malahim, p. 60.
[1]: Ja‘far ibn Muhammad (‘a) entitled, as-Sadiq (The Truthful) ,” is the sixth Imam from the Prophet’s Progeny (83-148 AH). Many Sunni and Shi‘ah ‘ulama and scholars attended his classes and seminars. Narrators of tradition have quoted the number of Imam as-Sadiq’s students as four thousand. The socio-economic conditions of his time necessitated that great efforts be made by His Holiness in the areas of expanding authentic and original Islamic teachings and in the training and education of faithful students. For this reason the books of tradition and other books quote and cite more traditions from Imam Ja‘far as-Sadiq than from any other of the infallible Imams. See Shaykh Mohammed al-Husayn al-Muzaffar, Imam Al-Sadiq, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1998). (Trans. )
[2]: Kamaluddin, vol. 2, p. 348.
[3]: As-Sajjad: It refers to ‘Ali ibn al-Husayn, the fourth Imam from the Holy Prophet’s Progeny, who is likewise known as Zayn al-‘Abidin (Chief of the Worshippers) (658-712 CE). The son of Imam Husayn by the daughter of Yazdgird, the last Sassanid king of Iran, he was not able to carry arms at Karbala because of illness, and thus he was saved the fate of his three brothers. For most of his life he lived in seclusion in Medina, having contact with only a few select followers. His piety—which is reflected in his prayers whose compilation is known as Sahifah as-Sajjadiyyah—is proverbial. He is buried in the Baqi‘ cemetery in Medina. (Trans. )
[4]: Surah al-Jinn 72: 24. In this volume, the translation of Qur’anic passages is adapted from Sayyid ‘Ali Quli Qara’i, The Qur’an with a Phrase-by-Phrase English Translation (London: Islamic College for Advanced Studies Press, 2004). (Trans. )
[1]: Al-Kafi, vol. 1, p. 431; Nur ath-Thaqalayn, vol. 5, p. 441; Ihqaq al-Haqq, vol. 13, p. 329; Yanabi‘ al-Mawaddah, p. 429; Al-Muhajjah, p. 132.
The Religious Condition of the People
point
In this chapter, we will examine the religious condition of the people prior to the advent of the Imam of the Time (‘atfs). It can be understood from the hadiths that during those days, Islam and the Qur’an will remain in name only while the Muslims will be Muslims only superficially. The mosques will no longer be centers for guiding and admonishing the people. The jurists (fuqaha) at that time will be the worst jurists on the face of the earth while religion will be bartered for a trivial price and paltry sum.
Islam and the Muslims
Islam means submission to the will and orders of God. Islam is the most superior and the best religion which ensures the felicity of mankind in this world and in the hereafter. However, that which is valuable is the implementation of the precepts of Islam and the Qur’an. At the end of time, everything will be the contrary. In other words, nothing will be left of Islam but its name.
The Qur’an will be present in society, but nothing of it will remain except the script written on its pages. The Muslims will be Muslims only in name and no semblance of Islam will be found in them. The Noble Prophet of Islam (S) said: “A period will come to pass for my ummah in which nothing will be left of Islam but its name, and there will be no trace of the Qur’an
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but its form and outline. The Muslims will be called Muslims in name but of all the people they will be the most alien to Islam. ” [1]
Imam as-Sadiq (‘a) said: “A time will soon come to pass when the people will not recognize God and will not know the meaning of monotheism at such a time the Dajjal (the Anti-Christ) will appear. ” [2]
The Mosques
The mosque is the place for the worship of God, religious preaching, and guiding and enlightening the people. During the early period of Islam, even important administrative work would be carried out in the mosques. Jihad would be planned there, and man would realize spiritual ascension (mi‘raj) from the mosque.
But during the end of time, mosques will lose their importance, and instead of being centers for religious teaching, propagation and enlightenment, only their number and splendor will increase, even when they will be cut off from the believers. The Prophet of God (S) said: “During that time the mosques will be beautiful and flourishing but they will be devoid of guidance and enlightenment. ” [3]
The Jurists (fuqaha)
The scholars and the ‘ulama’ of Islam are the protectors of God’s religion on earth, and the guidance and enlightenment of the people lies upon their shoulders. By enduring great difficulties, they deduce religious matters from the fundamental sources of the religion and present them to the people. At the end of time, however, the situation will change, and the ‘ulama’ of those days will be the worst ‘ulama’.
In this regard, the Messenger
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of God (S) said: “The jurists (fuqaha) of those days will be the worst jurists under heaven. Sedition and chaos will start from them and will also return to them. ” [1] Perhaps, it alludes to court-affiliated scholars who justify the crimes of tyrant kings and self-centered rulers, giving them an Islamic twist.
It also includes those who are ready to compromise with every offender and criminal such as Wahhabi [2] preachers on the payroll of kings who regard it as unlawful to struggle against America and Israel, and those who did not speak out against the crimes of Israel and justified the crimes of the Wahhabis in killing pilgrims to the House of God by citing Qur’anic verses and hadiths. [3] Yes, it must be said that they are the worst fuqaha from whom seditions have started and to whom they will also return.
The Desertion of Religion
Another sign of the end of time is the people’s desertion of religion. One day, Imam Husayn (‘a) came to the Commander of the Faithful (Imam ‘Ali) (‘a) while a group of people were sitting around him. ‘Ali (‘a) said to them: “Husayn is your chief. The Messenger of Allah has called him sayyid (master) and chief.
From among his progeny a man will rise up who resembles me in appearance and character. He will fill the world with justice and equity just as it had been full of injustice and oppression. ” It was asked: “When will this uprising occur? ” He said: “Alas! It will be at the time when
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you would abandon religion in the same manner that a wife would take off her clothes for her husband. ” [1]
The Selling of Religion
If a person’s life is in danger, he becomes obliged to sacrifice his property in order to save his life. If his religion is in danger, however, he must sacrifice his life in order to save his religion. At the end of time, however, religion will be sold for a miserable price, and those who were believers in the morning will become infidels by the afternoon.
In this regard, the Messenger of God (S) has said: “Woe to the Arabs for the evil that is approaching them. Seditions, like nighttime, are dark and gloomy. A man would be a believer in the morning and an infidel at sunset. A group will sell their religion for a trivial profit and a miserable amount. Anyone at that time who will cling steadfastly to his religion would be like one who will take an ember from the fire or squeeze a thorn in his hands. ” [2]
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[1]: Thawab al-A‘mal, p. 301; Jami‘ al-Akhbar, p. 129; Bihar al-Anwar, vol. 52, p. 190.
[2]: Tafsir Furat, p. 44.
[3]: Bihar al-Anwar, vol. 2, p. 190.
[1]: Thawab al-A‘mal, p. 301; Jami‘ al-Akhbar, p. 129; Bihar al-Anwar, vol. 52, p. 190.
[2]: Wahhabi: follower of Muhammad ibn ‘Abdul-Wahhab, the founder of the Wahhabi sect. For information on Wahhabism, see Ayatullah Ja‘far Subhani, Wahhabism (Tehran: Naba’ Organization, 1996) ; http: //www. al-islam. org/wahhabism-ayatullah-jafar-subhani [16]. (Trans. )
[3]: It refers to the Sa‘udi massacre, in the 1987 Hajj, of hundreds of mostly Iranian pilgrims in Mecca at the order of America under the pretext that “The Iranians wanted to take out the Black Stone of the Ka‘bah and bring it to Qum! ” as parroted by the Wahhabi ‘ulama’ throughout the Muslim world. (Trans. )
[1]: Ibn Tawus, Malahim, p. 144.
[2]: Ahmad ibn Hanbal, Musnad, vol. 2, p. 390.
Morality before the Advent of Imam al-Mahdi (‘atfs)
point
The weakening of the foundations of the family, of kinship and friendship; the coldness of human feelings and heartlessness are among the salient characteristics of the end of time.
The Coldness of Human Feelings
The Noble Messenger of Islam (S) thus described the state of affairs of those days from the emotional perspective: “In those days the elders will not have mercy upon subordinates and the young, while the powerful will not have pity on the weak. At that time,
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God will give permission to him (al-Mahdi) to rise up and reappear. ” [1]
He also said: “The Day of Resurrection (yawm al-qiyamah) shall not take place unless the time would come when a man (out of intense poverty) would look toward his kith and kin, and swear that they are his relatives to receive help from them, but they will give nothing to him. One will seek help from his neighbor and appeal to the right of neighborliness, but his neighbor will not render him any assistance. ” [2]
The Prophet (S) also said elsewhere: “Among the signs of the Day of Resurrection is bad treatment between neighbors and severance of the bonds of kinship. ” [3]
Since in some hadiths the word “as-sa‘ah” (the time) has been interpreted as the advent of Imam Mahdi (‘atfs) , [4] I interpreted the hadiths on the “signs of the time” (asharat as-sa‘ah) as the “signs of the advent”.
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[1]: Bihar al-Anwar, vol. 52, p. 380; vol. 36, p. 335.
[2]: Shajari, Amali, vol. 2, p. 271.
[3]: Akhbar Isbahan, vol. 1, p. 274; Firdaws al-Akhbar, vol. 4, p. 5; Ad-Durr al-Manthur, vol. 6, p. 50; Jam‘ al-Jawami‘, vol. 1, p. 845; Kanz al-‘Ummal, vol. 14, p. 240.
[4]: See Tafsir Qummi, vol. 2, p. 340; Kamaluddin, vol. 2, p. 465; Tafsir Safi, vol. 5, p. 99; Nur ath-Thaqalayn, vol. 5, p. 175; Ithbat al-Hudah, vol. 3, p. 553; Kashf al-Ghumah, vol. 3, p. 280; Shafi‘i, Al-Bayan, p. 528; As-Sawa‘iq al-Muhriqah, p. 162. For information on the terms, yawm az-zuhur, yawm al-karrah and yawm al-qiyamah, see Tafsir al-Mizan, vol. 2, p. 108.
Moral Corruption
It is possible for any kind of deviation and corruption to be tolerated somehow except sexual promiscuity, which is very unpleasant and intolerable for dignified and noble people. Among the vilest and most hazardous deviations with which the society prior to the advent of the Imam of the Time (‘atfs) will be afflicted would be family insecurity and moral turpitude.
At that time, corruption and moral laxity will spread remarkably. The animalistic acts of pseudo-humans will no longer be seen as indecent and obscene due to the extent of the corruption, and these acts will gradually appear
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as natural and normal. Corruption will be so widespread that it would be hard to find anyone who could or would want to prevent it.
The celebration of 2,500 years of the Iranian monarchy in 1971 during the rule of Muhammad Rida Pahlavi in which extremely obscene scenes of animalistic life had been presented under the guise of “Shiraz Arts” earned the condemnation of the Islamic society of Iran. During the time prior to the advent of Imam Mahdi (‘a) , however, there will be no such protests and the only gesture of protest will be this: “Why were such indecent acts undertaken in the middle of the crossroads? ” This is the highest form of forbidding evil that will be undertaken and such a person will be the most pious of his time.
Now, let us look at the hadiths in order to comprehend the profundity of the tragedy of the loss of Islamic values and the spread of corruption at that time. The Messenger of Allah (S) said: “The Day of Resurrection will not commence unless a woman would be openly taken away from her guardian in broad daylight and be molested in public in the middle of the road and no one would condemn and prevent this. The best among the people is he who will say: ‘I wish you would have gone a bit away from the middle of the road and done your work! ’” [1]
He (S) also said: “I swear to the One in Whose hand is
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the life of Muhammad (S) that this ummah will not vanish until such a time when man would ambush a woman like a wild lion and molest her. The best among the people is he who will say: ‘I wish you would have hidden her behind this wall and did not do such a thing in public’. ” [1]
Elsewhere, he (S) said: “Those men, being like animals, will fight one another in the middle of the road, and then one of them will publicly molest the other one’s mother, sister and daughter in the middle of the road. Thereafter, he will let others molest them, and they, one after the other, will do this lewd act. But no one will condemn this lewd act or change it. The best among them would be he who will say: ‘It would have been better if you would have been far from the highway and away from the public eye’. ” [2]
The Spread of Immodest Acts
Muhammad ibn Muslim said: “I asked Imam al-Baqir (‘a): ‘O son of the Messenger of Allah! When will the Qa’im from among you appear? ’” The Imam said: “It will be at the time when men would resemble women and women would act like men; at the time when men would suffice themselves with men (i. e. they would do sodomy) , and so would women with other women (i. e. they would engage in lesbianism). ” [3]
Another hadith with the same content has been reported from Imam as-Sadiq (‘a). [4] Abu Hurayrah also reported from the Prophet (S) , thus: “The
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Day of Resurrection shall not come to pass until such time when men would vie with one another in committing indecent acts; the same would be the case with women. ” [1]
Other hadith with the same content has also been reported. [2]
The Desire for Less Children
The Prophet of Islam (S) said: “The Day of Resurrection shall not come to pass until such time when someone who has five children would wish for four while one who had four children will say: “I wish I had three! ” The one having three children would wish for two, one with two children would wish for one child, and the one with a single child would thus say: “I wish I had no child! ” [3]
He (S) said in another hadith: “A time will come when a man would begrudge having a smaller number of children just as you are now begrudging more children and properties; so much so that one of you will pass by the grave of his brother and wish to be in his place (that he was also dead) —just as animals will wish for a place in the meadow—and he will say: “How I wish I were in his stead! ” And this statement is not on account of eagerness to meet the Lord and because of the good deeds he has done before; instead, it is due to the calamities and adversities that will befall him. ” [4]
He (S) also said elsewhere: “The Day of Resurrection shall not come to pass unless offspring would decrease in number. ” [5] In this
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hadith the phrase, “al-walad ghayzan” means abortion and contraception, but the word “ghayzan” in another hadith means worry, agony, suffering, and resentment.
In other words, by practicing abortion and contraception at that time, the people will prevent increase in the number of children. It can also mean that having a child would make one sad, anxious and furious. Perhaps, it would be due to extreme economic problems, the spread of diseases among children, the lack of facilities, and the propaganda and encouragement to have fewer children, or other factors.
The Increase in the Number of Families without Guardians
The Messenger of Allah (S) said: “One of the signs of the Day of Resurrection is the decrease in the number of men and the increase in the number of women to such an extent that there will be one guardian for every fifty women. ” [1]
Perhaps, this condition will result from the deaths of men in the successive and protracted wars that will occur.
He (S) also said: “The Day of Resurrection shall not come to pass until such a time when thirty women will be in pursuit of one man, and each of them would request him to marry her. ” [2]
He (S) also said in another hadith: “Allah will separate His Friends and chosen ones from the rest so as to make this earth devoid of the hypocrites and misguided as well as their children. A time shall come when fifty women will face a single man. One will say: “O servant of God! Take me. ” The other one will say: “Give
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me refuge. ” [1]
Anas narrated: The Prophet (S) said: “The Day of Resurrection shall not come to pass until such a time when (on account of the death of men and the plentitude of women) a woman would find a pair of shoes along the way and (out of remorse and disappointment) she would say: “This pair of shoes belonged to a man! ” At that time, there will be one guardian for every fifty women. ” [2]
Anas said: Wouldn’t you like me to narrate a hadith I heard from the Prophet (S)? The Prophet (S) said: “Men will die while women will remain. ” [3]
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[1]: ‘Iqd ad-Darar, p. 333; Hakim, Mustadrak, vol. 4, p. 495.
[1]: Al-Mu‘jam al-Kabir, vol. 9, p. 119; Firdaws al-Akhbar, vol. 5, p. 91; Majma‘ az-Zawa’id, vol. 7, p. 217.
[2]: Ibn Tawus, Malahim, p. 101.
[3]: Kamaluddin, vol. 1, p. 331.
[4]: Mukhtasar Ithbat ar-Raj‘ah, p. 216; Ithbat al-Hudah, vol. 3, p. 570; Mustadrak al-Wasa’il, vol. 12, p. 335.
[1]: Firdaws al-Akhbar, vol. 5, p. 226; Kanz al-‘Ummal, vol. 14, p. 249.
[2]: (a) Al-Kafi, vol. 8, p. 39; Bihar al-Anwar, vol. 52, p. 257; Bisharah al-Islam, p. 133. (b) Al-Kafi, vol. 8, p. 38; Bihar al-Anwar, vol. 52, p. 257. (c) Bisharah al-Islam, p. 76; Ilzam an-Nasib, p. 121. (d) Al-Kafi, vol. 8, p. 38; Bihar al-Anwar, vol. 52, p. 457. (e) Al-Kafi, vol. 8, p. 38. (f) Bisharah al-Islam, pp. 36, 76, 133. (g) Bisharah al-Islam, p. 23; Ilzam an-Nasib, p. 181.
[3]: Firdaws al-Akhbar, vol. 5, p. 227.
[4]: Mu‘jam al-Kabir, vol. 10, p. 12.
[5]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 151; Firdaws al-Akhbar, vol. 5, p. 221; Al-Mu‘jam al-Kabir, vol. 10, p. 281; Bihar al-Anwar, 34, p. 241.
[1]: Tayalisi, Musnad, vol. 8, p. 266; Ahmad ibn Hanbal, Musnad, vol. 3, p. 120; Tirmidhi, Sunan, vol. 4, p. 491; Abu Ya‘li, Musnad, vol. 5, p. 283; Hilyah al-Awliya’, vol. 6, p. 280; Dala’il an-Nubuwwah, vol. 6, p. 543; Ad-Durr al-Manthur, vol. 6, p. 50.
[2]: Firdaws al-Akhbar, vol. 5, p. 509.
[1]: Mufid, Amali, p. 44; Bihar al-Anwar, vol. 52, p. 250.
[2]: ‘Aqd ad-Durar, p. 232; Firdaws al-Akhbar, vol. 5, p. 225.
[3]: Ahmad ibn Hanbal, Musnad, vol. 3, p. 377.
Security before the Advent of Imam al-Mahdi (‘atfs)
Chaos and Insecurity
Because of the aggression of the big powers, the security of small governments and weak nations will decline, and freedom and security will be rendered meaningless. The powers dominant in the world will make life so difficult for weak nations and will intensify violating the rights of nations so much that they will not even allow people to breathe!
The Noble Prophet (S) described that period in this manner: “The ummahs (the followers of other creeds and schools) will take hostile action against you just like the hungry rushing to a food container. ” Someone said: “Will we be attacked because we will be a minority at that time? ”
The Prophet said: “Your number at that time will be many but you will become just like paper tigers. God will remove your majesty and grandeur from the hearts of your enemies and sluggishness will dominate your hearts. ” Someone asked: “O Messenger of
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Allah! What is the cause of this sluggishness and weakness? ” He (S) said: “Love of the world and abhorrence of death. ” [1]
These two undesirable traits mentioned by the Noble Messenger are enough to prevent a nation from attaining freedom and defending its values, and make them used to an ignominious life under any circumstance even to the extent of losing their religion and the principles of their school (maktab).
The Messenger of Allah (S) said: “The advent of al-Mahdi (‘atfs) will be at the time when the world would be in chaos and full of turmoil and disorder with one group rising up against another; neither would the elder be merciful toward the young nor would the powerful have pity on the weak. In such a time God will grant him permission to rise up (qiyam). ” [2]
Insecurity of the Highways
The extent of the chaos, insecurity and cruelty will also include the highways. At that time, God will raise up al-Mahdi and he will capture the strongholds of misguidance from the hands of the powerful. The Promised Mahdi (‘atfs) will not only take control of formidable citadels, but he will also conquer hearts blinded to the recognition of the truth and spirituality, and prepare them to accept these truths.
In addressing his beloved daughter, the Messenger of Allah (S) said: “I swear to God Who has chosen me in truth! Verily, the Mahdi of this ummah is from the progeny of al-Hasan and al-Husayn (‘a). At the time when anarchy and confusion would envelop the
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whole world; when seditions would arise (one after the other) ; when highways and roads would become insecure and groups attack each other; when neither would the old have mercy on the young nor the young respect the old; at that moment God would let a person from the progeny of these two (Imams Hasan and Husayn (‘a) ) rise up to capture (and destroy) the strongholds of misguidance and conquer hearts that have been covered by the veil of ignorance and unawareness (and have been deprived of recognizing the truths).
He will rise up at the end of time—just as I rose up at the beginning of time—and fill the world with justice and equity just as it had been full of injustice and oppression. ” [1]
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[1]: Tayalisi, Musnad, p. 133; Abu Dawud, Sunan, vol. 4, p. 111; Al-Mu‘jam al-Kabir, vol. 2, p. 101.
[2]: Ibid. , vol. 52, p. 154.
[1]: ‘Aqd ad-Durar, p. 152; Bihar al-Anwar, vol. 52, pp. 154, 266; Ihqaq al-Haqq, vol. 13, p. 116; Al-Arba‘un Hadithan, (Abu Na‘im) Dhakha’ir al-‘Uqba, p. 135; Yanabi‘ al-Mawaddah, p. 426.
Horrendous Crimes
The crimes of oppressors and leaders throughout history have been very dreadful and horrible. The pages of history are replete with oppression, injustices and crimes perpetrated by tyrannical and bloodthirsty rulers such as Genghis Khan, Hitler and Attila [2] against weaker nations.
Yet, the crimes that will be committed in the world prior to the advent of Imam Mahdi (‘atfs) are among the most horrifying crimes that can ever be imagined. The execution of very young boys on the gallows; the burning of children and dipping them into molten liquids; cutting human beings into pieces by iron saws, axes, and mills are among the painful actions that governments which regard themselves as champions of human rights will perpetrate. It is the occurrence of such barbarities
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that will manifest the importance of the government of Hadrat Mahdi (‘atfs) —based on the description of the hadiths—as the sanctuary of the deprived.
Imam ‘Ali (‘a) described the painful events of that period in this manner: “Verily, the Sufyani will commission a group to gather the children in a certain place. Then, he will heat the oil to be used in burning them. The children will say: ‘If our fathers were opposing you, what is our sin in that we have to be burnt? ’ He will select two children with the names of Hasan and Husayn and will hang them on the gallows. Thereafter, he will proceed toward Kufah and behave the same way toward the children there, hanging two children with these same names at the door of Kufah Mosque.
From there he will go out and commit crimes again. While having a spear in his hand, he will pick up a pregnant woman and turn her over to one of his supporters and order him to molest her in the middle of the road. After the molestation, he will rend asunder her stomach and take out the fetus, and nobody would be able to change such a horrible condition. ” [1]
Imam as-Sadiq (‘a) said: “…God has completed His mercy by means of the son of the Prophet’s daughter (‘a) ; the same person who has the perfection of Musa (Moses) , the reverence of ‘Isa (Jesus) and the patience and fortitude of Ayyub (Job). My fellows! During the period (prior to) his advent
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there shall be despised and abject people and their heads, just like the heads of the Turks and the people of Daylam, will be given as gifts (to despotic rulers).
They would be killed and burnt as well as terrorized, scared and intimidated. The earth would be colored with their blood while the cry and lamentation of their women would be multiplied. They are my true friends. Through them he will quell every sedition. He will eliminate commotions (and insecurities) , and he will remove the chains and bonds of bondage from them. May the benediction of God be upon them as they are the guided ones! ” [1]
Ibn ‘Abbas said: “Sufyani and Fulani will go out and fight each other in such a manner that he (Sufyani) will rend asunder the stomachs of women and put children in large pots and burn them. ” [2]
Artat said: “Sufyani will kill whoever would oppose him. By means of saws, he will cut his opponents into two and get rid of them in burning pots. These tyrannies will last six months. ” [3]
Wishing for Death by Those who are Alive
The Messenger of Allah (S) said: “I swear to Him in Whose hand is my life! The world shall not end unless the time would come when on passing by the graveyard, a person will throw himself onto the grave and say: ‘I wish I were in the place of the owner of this grave! ’ This is while his problem is not debt but the sufferings and pressures of the day as well as tyranny
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and oppression. ” [1]
By using the word “man” (rajul) in the hadith, two points can be deduced. One is that the sufferings and predicaments of that period and as such, the wish for death are not confined to a particular sect, nation or group, but everyone will undergo suffering and pain on account of the deplorable circumstances. The other point is that the word “man” indicates the extent of the pressure and difficulty of that period. This is because men usually can endure problems and inequities more than women, and the fact that men would not be able to tolerate and endure the problems and adversities of that period only shows that these predicaments would be very immense and backbreaking.
Abu Hamzah ath-Thumali narrated: Imam al-Baqir (‘a) said: “O Abu Hamzah! Hadrat Qa’im (‘atfs) will not rise up unless at the time when fear and dread would intensify, calamities and seditions would prevail (over society) and affliction and misfortune would befall the people. In addition to this, diseases would reach epidemic proportions; an intense and fatal dispute would occur among the Arabs; intense discord among the people would become rampant; religious and sectarian strife would be triggered; and the condition of the people would change to such an extent that every wisher—when he sees the brutality of the people and their violation of the rights of each other—will wish for death every day and every night. ” [2]
Hudhayfah, the Companion of the Prophet, narrated from the Prophet (S):
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“Verily, a time shall come upon you when man will wish for his death although he would not be under the pressure of poverty and indigence. ” [1]
Ibn ‘Umar said: “Verily, a time will come upon the people when the believer, on account of the magnitude of afflictions and calamities on earth, would wish for his family and himself to ride on a boat and spend their lives on the sea. ” [2]
The Captivity of the Muslims
Hudhayfah ibn al-Yaman said: While mentioning the problems that the Muslims will face, the Prophet (S) said: “On account of the pressures to be exerted on them, they will sell free people, and men and women will be ushered into slavery. Polytheists will hire Muslims as mercenaries and sell them in the cities, and no one will be offended by this state of affairs—neither the good nor the bad and the debauchee.
“O Hudhayfah! The suffering of that period will continue in such a manner that they will lose hope, and they will find comfort and relief in bad ideas. At that point, God will send a man from among the purified ones of my progeny and the good ones of my descendants who is just, blessed and pure without even an iota of connivance (with bad elements) and indulgence (in the bad things). Through his assistance, God will endear the religion, Qur’an, Islam, and its people and humiliate polytheism.
He will always fear God and never be arrogant about his relationship (to me). He will neither put a stone over another
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stone nor whip anyone unless it is just and for the execution of punishment. Through him, God will annihilate innovations and seditions, open the door of truth, close the doors of falsehood, and let the Muslim captives—from whatever region they come—return to their respective motherlands. ” [1]
Sinking into the Ground
The Messenger of Allah (S) said: “Surely, a time shall come to pass on this ummah when the day would reach the night and they would ask one another, ‘Last night, who was swallowed by the earth? ’ They would also ask one another, ‘Who is still alive from among the tribe of so-and-so? ’ Or, ‘Is there anybody who is still alive from so-and-so clan? ’” [2]
Perhaps, these words allude to the wars and killings at the end of time in which with the use of advanced weapons of mass destruction, every day more people will be killed and perhaps because of the mounting degree of sins, the earth will swallow its inhabitants.
The Increase of Sudden Death
The Noble Prophet (S) said: “Among the signs of the Day of Resurrection is paralyzing diseases and sudden death. ” [3] He (S) also said: “The Day of Resurrection shall not come to pass unless the “white death” occurs. ” He was asked: “O Messenger of Allah! What is “white death”? ” He (S) answered: “Sudden death”. [4]
The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs) , there will be the ‘red death’ and ‘white death’… The ‘white death’ is plague. ” [5]
Imam Muhammad al-Baqir (‘a) said: “The Qa’im (‘atfs) will not rise up until there comes
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a time when intense fear becomes dominant and prior to it there would be contagious diseases of epidemic proportions. ” [1]
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[2]: It refers to Attila, called the Scourge of God (circa 406-53 CE) and king of the Huns (circa 433-53 CE) , who is called Etzel by the Germans and Ethele by the Hungarians. (Trans. )
[1]: ‘Iqd ad-Darar, p. 94; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 155.
[1]: Kamaluddin, vol. 1, p. 311; Ibn Shahr Ashub, Manaqib, vol. 2, p. 297; A‘lam al-Wara, p. 371; Ithbat al-Wasiyyah, p. 226.
[2]: Ibn Hammad, Fitan, p. 83; Ibn Tawus, Malahim, p. 51.
[3]: Hakim, Mustadrak, vol. 4, p. 520; Al-Hawi Li’l-Fatawa, vol. 2, p. 65; Muntakhab Kanz al-‘Ummal, vol. 6, p. 31 (Marginalia of Musnad Ahmad ibn Hanbal) ; Ihqaq al-Haqq, vol. 13, p. 293.
[1]: Ahmad ibn Hanbal, Musnad, vol. 2, p. 636; Muslim, Sahih Muslim, vol. 4, p. 2231; Al-Mu‘jam al-Kabir, vol. 9, p. 410; Masabih as-Sunnah, vol. 2, p. 139; ‘Aqd ad-Durar, p. 236.
[2]: Nu‘mani, Ghaybah, p. 235; Tusi, Ghaybah, p. 274; I‘lam al-Wara, p. 428; Bihar al-Anwar, vol. 52, p. 348; Ithbat al-Hudah, vol. 3, p. 540; Hilyah al-Abrar, vol. 2, p. 626; Bisharah al-Islam, p. 82.
[1]: Ibn Abi Shaybah, Musannif, vol. 15, p. 91; Malik, Muwatta’, vol. 1, p. 241; Muslim, Sahih Muslim, vol. 8, p. 182; Ahmad ibn Hanbal, Musnad, vol. 2, p. 236; Bukhari, Sahih al-Bukhari, vol. 9, p. 73; Firdaws al-Akhbar, vol. 5, p. 221.
[2]: ‘Iqd ad-Darar, p. 334.
[1]: Ibn Tawus, Malahim, p. 132.
[2]: Al-Matalib al-‘Aliyah, vol. 4, p. 348.
[3]: Shajari, Amali, vol. 2, p. 277.
[4]: Al-Fa’iq, vol. 1, p. 141.
[5]: Nu‘mani, Ghaybah, p. 277; Tusi, Ghaybah, p. 267; I‘lam al-Wara, p. 427; Khara’ij, vol. 30, p. 1152; ‘Aqd ad-Darar, p. 65; Al-Fusul al-Muhimmah, p. 301; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.
[1]: Bihar al-Anwar, vol. 52, p. 348.
Hopelessness of the People of the World to Attain Deliverance
The Messenger of Allah (S) said: “O ‘Ali! The advent of the Mahdi will be at the time when cities will be changed, and the servants of God become weakened and hopeless about the advent of the Mahdi. At that time, Mahdi the Qa’im from my progeny will appear. ” [2]
Abu Hamzah ath-Thumali said: Imam al-Baqir (‘a) said: “The uprising and advent of the Mahdi (‘atfs) will be at a time when there will be hopelessness and disappointment in the people concerning his advent and the improvement in deeds. ” [3]
In this regard, Imam ‘Ali (‘a) said: “Verily, someone from my household will come as my successor, and his successorship will be after a period full of hardship and affliction—a period in which calamity and suffering will become intense and hopes shattered. ” [4]
The Absence of Judges and Refuge
The Noble Prophet (S) said: “The calamity and affliction on this ummah will be such that a man would not be able to find a sanctuary where he could seek refuge from oppression. ” [5]
He also said: “At the end of time intense affliction from their governments will befall my ummah in such a manner that a believer would not find a sanctuary where to seek refuge from tyranny. ” [6]
In another hadith, he said: “Glad tidings to you of the Mahdi from the progeny of Fatimah! He will appear in the west and fill the world with justice. ” It was asked: “O Messenger of Allah!
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When will it (his appearance) be? ” He (S) said: “It will be at the time when judges would receive bribes while the people become debauchees. ” It was asked: “What will be the characteristics of the Mahdi? ” He (S) said: “He will be separated from his family and relatives; he will be away from his homeland and live far from home. ” [1]
Imam al-Baqir (‘a) said: “You will not see him while waiting for him except at the time when you become like a dead she-goat under the clutches of a fierce animal for which it makes no difference how she was brought. At that time there would be neither a place away from aggression where you could go nor a sanctuary where you could seek refuge. ” [2]
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[2]: Yanabi‘ al-Mawaddah, p. 440; Ihqaq al-Haqq, vol. 13, p. 125.
[3]: Bihar al-Anwar, vol. 52, p. 348.
[4]: Ibn al-Munadi, Malahim, p. 64; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 1, p. 276; Al-Mustarshid, p. 75; Shaykh al-Mufid, Irshad, p. 128; Kanz al-‘Ummal, vol. 14, p. 592; Ghayah al-Maram, p. 208; Bihar al-Anwar, vol. 32, p. 9; Ihqaq al-Haqq, vol. 13, p. 314; Muntakhab Kanz al-‘Ummal, vol. 6, p. 35.
[5]: Shafi‘i, Bayan, p. 108.
[6]: ‘Iqd ad-Darar, p. 43.
[1]: Ihqaq al-Haqq, vol. 19, p. 679.
[2]: Al-Kafi, vol. 8, p. 213; Bihar al-Anwar, vol. 52, p. 246.
Wars, Killings and Seditions
It can be deduced from the hadiths that prior to the uprising of Hadrat al-Mahdi (‘atfs) wars and killings will engulf everywhere. Some hadiths talk about seditions. A number of hadiths report protracted wars while other hadiths make mention of the killing of human beings through wars and diseases such as epidemics.
The Messenger of Allah (S) said: “After me you will experience four seditions. In the first sedition, blood will be regarded lawful to be shed while killing will increase in number. In the second sedition, blood and property will be regarded as lawful (to be shed, or plundered) while killing and pillage will increase in number.
In the third sedition, the blood, property and honor of the people will be regarded as lawful
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(to be shed, plundered, or trampled on) and apart from killing and pillage, the honor and chastity of human beings will not be safe. In the fourth sedition—which will be so intense, that it will affect everyone [1] and like the state of a turbulent and agitated ship in the middle of the sea—no one will find refuge from it. The sedition will spread from Sham, [2] encompass Iraq, and envelop the entire Peninsula (Hijaz). The afflictions of the people will be so intense that no one would be able to complain, and wherever the state of chaos subsides, it will be blazing in another. ” [3]
In another hadith, he (S) said: “After me there will be seditions from which there will be no way of relief and in which there will be wars, displacement and homelessness. After this, there will be seditions more intense than the previous ones. Sedition will not yet subside when another one will emerge so much so that no house of the Arabs shall remain that will not catch this fire (of sedition) , and no Muslim will be spared from this sedition. At that time a man from my family will appear. ” [4]
He (S) also said: “After me sedition will soon emerge to the extent that if there will be calm in one direction, it (sedition) will spread in two other directions until such time that a harbinger from heaven will shout: ‘This is Hadrat Mahdi, your chief and commander! ’” [5]
These hadiths have made mention of
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a sedition that will emerge prior to the advent of Hadrat Mahdi (‘atfs). Other hadiths, however, talk about destructive wars, which we will cite below.
‘Ammar ibn Yasir said: “The message and invitation of the Ahl al-Bayt (household) of your Prophet at the end of time is this: Avoid any kind of dispute until such time that you would see leaders from the Ahl al-Bayt; it will be the time when the Turks would oppose the Byzantines and wars would increase in number on the earth. ” [1]
A number of hadiths talk about killings and murders that will take place prior to the advent of al-Mahdi (‘atfs). Some of these hadiths mention only the killings while some others also specify the extent of the killings.
In this regard, Imam ar-Rida [2] (‘a) said: “Before the advent of the Imam of the Time (‘atfs) successive and relentless killings will take place. ” [3]
Abu Hurayrah said: “There will be killing in Medina which will break up the Ahjar az-Zayt [4] district and compared to it the tragedy of Hurrah [5] would be just like a whip. It will be at that time—after the killing—that two farsangs [6] away from Medina, allegiance would be paid to Hadrat Mahdi (‘atfs). ” [7]
Abu Qabil said: “A person from Bani Hashim [8] will take the helm of government and will only kill the Bani ‘Umayyah [9] in such a manner that only a few of them will be left. Then, a person from the Bani ‘Umayyah will emerge and kill two persons in lieu of one person (killed
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from his side) so much so that none will be left except women. ” [1]
The Messenger of Allah (S) thus said: “I swear to God in Whose hand is my life! The world will not end unless the time would come when neither the killer would know for what reason he is killing, nor would the reason behind the killing of the killed be clear, and chaos will spread everywhere. At that time, both the killer and killed will go to hell. ” [2]
The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs) , the world will face two types of death: the “red death” and the “white death”. The red death is through the sword (weapon) while the white death is through plague. ” [3]
Imam al-Baqir (‘a) said: “There are two stages of occultation (ghaybah) for the Qa’im of Muhammad’s Progeny, the second of which is longer than the first. At that time, death and killing will engulf the people. ” [4] Jabir said: I asked Imam al-Baqir (‘a): “At what time will this affair (uprising of the Mahdi (‘atfs) ) happen? ” In reply, the Imam (‘a) said: “O Jabir! How could this affair happen when the number of the slain between Hirah [5] and Kufah has not yet increased? ” [6]
Imam as-Sadiq (‘a) said: “Before the advent of the Qa’im (‘atfs) , two types of death will surface: the “red death” and the “white death”. The number of people to be killed will be such that in every group of seven, five will die. ” [7]
The Commander of
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the Faithful (‘a) said: “Hadrat Mahdi (‘atfs) will not appear unless one-third of the people are killed; another one-third die; and the remaining one-third survive. ” [1]
They asked the Commander of the Faithful (‘a): “Is there any sign and symbol for the advent of Hadrat Mahdi (‘atfs)? ” He (‘a) said: “Yes, horrible killing, sudden death and epidemics. ” [2]
And as reported in Irshad al-Qulub: “sudden and mass killings (qatl adh-dhari‘). ” [3]
And as reported in Madinah al-Mu‘ajiz: “vile and despicable killings (qatl ar-radi‘). ” [4]
And as reported in Hilyah al-Abrar: “deplorable killings (qatl al-fadi‘). ” [5]
The meaning of the hadith is this:
“Yes, there are signs for the advent of Hadrat Mahdi (‘atfs) such as mass, deplorable and despicable killings; sudden and successive deaths; and epidemics. ”
Muhammad ibn Muslim said: Imam as-Sadiq (‘a) said: “The Imam of the Time will not appear unless two-thirds of the people in the world would die. ” It was asked: “If two-thirds of the people would be killed, how many will remain? ” He answered: “Are you not satisfied (and would you not like) to be among the remaining one-third? ” [6]
Imam as-Sadiq (‘a) has said: “The affair (advent of Imam al-Mahdi (‘atfs) ) shall not be realized until nine-tenth (9/10) of the people are eliminated. ” [7]
Imam ‘Ali (‘a) said: “…At that time none of the people will remain except one-third (1/3) of them. ” [8]
The Noble Prophet of Islam (S) said: “Out of ten thousand people nine thousand and nine hundred will be killed and none will remain alive except very few. ” [9]
Ibn Sirin said: “Hadrat Mahdi (‘atfs) will not appear unless
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out of nine persons, seven would be killed. ” [1]
From the foregoing set of hadiths, the following points can be deduced:
1. Before the advent of al-Mahdi (‘atfs) , killings will take place and large numbers of the people will be killed, and those who will be left would be less than those who would be killed.
2. A number of those who will be killed will be killed in wars and another number will be killed by contagious diseases. Most probably, these contagious diseases will be engendered by those killed in war. Similarly, it is probable that this group of people would die through chemical and biological weapons that generate diseases.
3. The small number that will be left would be the Shi‘ah and followers of the Imam of the Time (‘atfs) because they are the ones who will pay allegiance to the Mahdi (‘atfs). This fact can also be inferred from the statement of Imam as-Sadiq (‘a) when he said: “Are you not satisfied (and would you not like) to be among the remaining one-third? ”
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[1]: “Affect everyone”: kar va kur (deaf and blind) in the original Persian text. (Trans. )
[2]: Sham: up until four centuries ago, it included Syria of today, Lebanon and parts of Jordan and the Occupied Palestine. (Trans. )
[3]: Ibn Tawus, Malahim, p. 21; Kamaluddin, vol. 2, p. 371.
[4]: ‘Aqd ad-Durar, p. 50.
[5]: Ihqaq al-Haqq, vol. 13, p. 295; Ahmad ibn Hanbal, Musnad, vol. 2, p. 371.
[1]: Tusi, Ghaybah (new edition) , p. 441; Bihar al-Anwar, vol. 52, p. 212.
[2]: Imam Rida: ‘Ali ibn Musa, eighth of the Twelve Imams, born in 148 AH/765 CE and died in 203 AH/817 CE in T us (Mashhad). He was poisoned by the ‘Abbasid caliph Ma’mun, who had superficially appointed him as his successor at first, but then grew fearful of the wide following he commanded. His shrine in Mashhad is one of the principal centers of pilgrimage and religious learning in Iran. See Baqir Sharif al-Qarashi, The Life of Imam ‘Ali bin Musa al-Rida, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 2001) ; Muhammad Jawad Fadlallah, Imam al-Rida: A Historical and Biographical Research, trans. Yasin T. al-Jibouri, http: //www. al-islam. org/imam-ar-ridha-an-historical-and-biographical-res... [17] ; Muhammad Mahdi Shamsuddin, “Al-Imam ar-Rida (‘a) and the Heir Apparency,” At-Tawhid Journal, http: //www. al-islam. org/al-tawhid/heir. htm [18]. (Trans. )
[3]: Qurb al-Asnad, p. 170; Nu‘mani, Ghaybah, p. 271.
[4]: Ahjar az-Zayt: a place in the city of Medina which was the venue of Salah al-Istisqa (special prayer in asking for rain) during the time of the Holy Prophet (S). See Mu‘jam al-Buldan, vol. 1, p. 109.
[5]: After the martyrdom of Imam al-Husayn (‘a) and the people’s uprising in Medina against Yazid ibn Mu‘awiyah, at the order of Yazid the inhabitants of Medina were massacred and this event saw more than ten thousand people killed and this place is called Hurrah Waqim. See Mu‘jam al-Buldan, vol. 2, p. 249.
[6]: Farsang (parasang): a unit of length equal to 6 kilometers. (Trans. )
[7]: Ibn Tawus, Malahim, p. 58.
[8]: Bani Hashim: the Meccan clan to which the Prophet and his descendants belonged. See Ja‘far Subhani, The Message, chap. 4, “Ancestors of the Prophet,” http: //www. al-islam. org/the-message-ayatullah-jafar-subhani [19] (Trans. )
[9]: Bani Umaayyad is the name of dynasty of Muslim caliphs who gained control of the administration of Islamic territories in 40 AH (662 CE) after the first four caliphs and held sway until 132 AH (750 CE). The founder of this dynasty was Mu‘awiyah, son of Abu Sufyan, by whom hereditary monarchy as well as aristocracy were revived in stark contrast and opposition to basic Islamic articles of faith. History is replete with innumerable instances of cruelty and oppression perpetrated in the world of Islam during the Umayyad rule, including murder, banishment and imprisonment of the followers of the Ahl al-Bayt (the Family of the Prophet) as epitomized by the martyrdom of Imam Husayn and his votaries in Karbala’ by the forces of Yazid, son of Mu‘awiyah. (Trans. )
[1]: Ibn Tawus, Malahim, p. 59.
[2]: Firdaws al-Akhbar, vol. 5, p. 91.
[3]: Nu‘mani, Ghaybah, p. 277; Shaykh Mufid, Irshad, p. 359; Shaykh at-Tusi, Ghaybah, p. 267; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.
[4]: Nu‘mani, Ghaybah, p. 173; Dala’il al-Imamah, p. 293; Taqrib al-Ma‘arif, p. 187; Bihar al-Anwar, vol. 52, p. 156.
[5]: Hirah: a city three miles (6. 6 kilometers) away from Kufah in Iraq. See Mu‘jam al-Buldan, vol. 2, p. 328.
[6]: Shaykh at-Tusi, Ghaybah (new edition) , p. 446; Ithbat al-Hudah, vol. 3, p. 728; Bihar al-Anwar, vol. 52, p. 209.
[7]: Kamaluddin, vol. 2, p. 665; Al-‘Adad al-Qawiyyah, p. 66; Bihar al-Anwar, vol. 52, p. 207.
[1]: Ibn Tawus, Malahim, vol. 58; Ihqaq al-Haqq, vol. 13, p. 29.
[2]: Husayni, Hidayah, p. 31.
[3]: Irshad al-Qulub, p. 286.
[4]: Madinah al-Mu‘ajiz, p. 133.
[5]: Hilyah al-Abrar, p. 601.
[6]: Shaykh at-Tusi, Ghaybah (new edition) , p. 339; Kamaluddin, vol. 2, p. 655; Ithbat al-Hudah, vol. 3, p. 510; Bihar al-Anwar, vol. 52, p. 207; Ilzam an-Nasib, vol. 2, p. 136; Ibn Hammad, Fitan, p. 91; Kanz al-‘Ummal, vol. 14, p. 587; Muttaqi Hindi, Burhan, p. 111.
[7]: Ilzam an-Nasib, vol. 2, pp. 136, 187; ‘Aqd ad-Darar, pp. 54, 59, 63-65, 237; Nu‘mani, Ghaybah, p. 274; Bihar al-Anwar, vol. 52, p. 242.
[8]: Husayni, Hidayah, p. 31; Irshad al-Qulub, p. 286.
[9]: Majma‘ az-Zawa’id, vol. 5, p. 188.
[1]: Ibn Tawus, Malahim, p. 78.
The Economic Condition of the World During the Advent of Imam al-Mahdi (‘atfs)
point
It can be deduced from the hadiths quoted in this chapter that as the effect of rampant corruption and decadence, the decline of love and compassion, and the eruption of wars, the world will be in a bad condition from an economic perspective so much so that heaven will also not have mercy on the people, and rainfall, which is a divine mercy, will also turn into a wrath and be destructive for them.
Yes, at the end
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of time, rain will be scarce or will shower at inopportune times, thus bringing destruction to agriculture. Lakes and rivers will dry up; plants will not bear fruit; and trade will decline. Poverty and starvation will become widespread to such an extent that in order to fill their empty stomachs some people will bring their daughters and wives to the market and exchange them for a meager amount of food.
Scarce and Inopportune Rainfall
The Noble Prophet of Islam (S) said: “A time would come on mankind when God will not send down rain in its appropriate time and season, and there will be no rain. He will send it down outside its time and season. ” [1]
The Commander of the Faithful (‘a) said: “…Rain will fall in summer and in warm seasons. ” [2]
In this regard, Imam as-Sadiq (‘a) said: “Before the advent of Hadrat Qa’im (‘atfs) there will be a year with such heavy downpours that fruits will be destroyed and dates will spoil on the trees. Thus, during that period, you will not experience doubt and skepticism. ” [3]
The Commander of the Faithful (‘a) said: “…Rain will become scarce such that the ground will not let grain grow while the sky will not shower rain. At that time, the Mahdi (‘atfs) will appear. ” [4]
‘Ata’ ibn Yasar said: “Among the signs of the Day of Resurrection is that rain will shower but grain will not grow. ” [5]
Imam as-Sadiq (‘a) said: “…At the time when Hadrat Qa’im and his companions rise up, water on earth will
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be unobtainable, and the believers will groan and passionately pray to God to send down water so that they can drink. ” [1]
Drying up of Lakes and Rivers
The Noble Prophet (S) said: “From the effect of the drying up of the Nile River, cities in Egypt will be destroyed. ” [2]
Irtat said: “At that time, the Euphrates, rivers and fountains will dry up. ” [3]
It has also been reported: “The water of Lake Tabaristan will dry up; the date-palms will not bear fruit; and the Za‘r Fountain in Sham will cease to flow. ” [4]
Similarly, it has also been reported: “…Rivers will dry up, and inflation and famine will last for three years. ” [5]
The Prevalence of Inflation, Starvation, Poverty, and Trade Recessions
A man asked the Prophet (S): “O Messenger of Allah! When will the Day of Resurrection be? ” He (S) said: “The one asked (the Prophet himself) is as unaware as the questioner on this matter, but (the approach of) the Day of Resurrection has some signs one of which is the convergence of markets. ” He asked: “What is meant by the ‘convergence of markets’? ” He (S) answered: “The recession of markets and trade, and the lack of growth of plants and crops notwithstanding the rain. ” [6]
The Commander of the Faithful (‘a) said to ‘Abdullah ibn ‘Abbas: “Trade and transactions will increase, but only small profits will be earned by the people and after that extreme famine will break out. ” [7]
Muhammad ibn Muslim said: I heard Imam as-Sadiq (‘a) saying: “Before the advent of Hadrat Qa’im (‘atfs) , God will send signs for the believers. ” I said:
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“May God make me your ransom! What are those signs? ” He (‘a) said: “The same things that God mentioned:
﴿
وَلَنَبْلُوَنَّکُمْ بِشَیْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِینَ ﴾
“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient. ” [1]
Then, he (‘a) said: “God will test the believers on account of the fear caused by the kings of the dynasties of so-and-so at the end of their rule; what is meant by starvation is price inflation; what is meant by the insufficiency of properties is trade recession and the inadequacy of income; what is meant by the loss of lives is widespread, sudden deaths; and what is meant by the lack of fruits is the deficiency of agricultural earnings and products. Then, glad tidings be to the steadfast for hastening the advent of al-Qa’im (‘a) at that moment. ” [2]
As reported in A‘lam al-Wara, “qillah al-mu‘amilat” means market recession and lack of transactions. [3]
Imam as-Sadiq (‘a) said: “... At that time when the Sufyani emerges, food items will be scarce; people will experience famine; and rainfall will be scarce. ” [4]
Ibn Mas‘ud said: “At the time when there would be no more trade and roads are destroyed, al-Mahdi (‘atfs) will appear. ” [5]
Perhaps, the bad conditions of the markets at that time would be the result of destruction of the centers of production and industry, the decrease of manpower, the diminution of purchasing power, famines, insecurity
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on the highways, etc.
It has been stated in Musnad Ahmad ibn Hanbal: “Before the advent of al-Mahdi (‘atfs) people will experience intense starvation for three years. ” [1]
Abu Hurayrah said: “Woe to the Arabs for the evil approaching them! Intense starvation will break out and mothers will cry because of their children’s hunger. ” [2]
The Bartering of Women in Exchange for Food Items
The depth of the tragedy of famine and starvation prior to the advent of Imam al-Mahdi (‘atfs) will be such that some will be forced to barter their daughters for meager quantities of food.
Abu Muhammad reported from a man from Morocco: “Al-Mahdi will not appear unless a man (due to the intensity of poverty and indigence) would bring his daughter or beautiful bondwoman and say: ‘Who will buy this girl from me for food items? ’ It is under these circumstances that al-Mahdi (‘atfs) will appear. ” [3]
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[1]: Jami‘ al-Akhbar, p. 150; Mustadrak al-Wasa’il, vol. 11, p. 375.
[2]: Dawhah al-Anwar, p. 150; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 151; Kanz al-‘Ummal, vol. 14, p. 241.
[3]: Shaykh al-Mufid, Irshad, p. 361; Shaykh at-Tusi, Ghaybah, p. 272; A‘lam al-Wara, p. 428; Khara’ij, vol. 3, p. 1164; Ibn Tawus, Malahim, p. 125; Bihar al-Anwar, vol. 52, p. 214.
[4]: Ibn Tawus, Malahim, p. 134.
[5]: ‘Abdur-Razzaq, Musannif, vol. 3, p. 155.
[1]: Dala’il al-Imamah, p. 245.
[2]: Bisharah al-Islam, p. 28.
[3]: Ibn Hammad, Fitan, p. 148.
[4]: Bisharah al-Islam, p. 191; Ilzam an-Nasib, p. 161.
[5]: Bisharah al-Islam, p. 98.
[6]: At-Targhib wa’t-Tarhib, vol. 3, p. 442.
[7]: Ibn Tawus, Malahim, p. 125.
[1]: Surah al-Baqarah 2: 155.
[2]: Kamaluddin, vol. 2, p. 650; Nu‘mani, Ghaybah, p. 250; Shaykh al-Mufid, Irshad, p. 361; A‘lam al-Wara, p. 456; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 68.
[3]: A‘lam al-Wara, p. 456.
[4]: Ibn Tawus, Malahim, p. 133.
[5]: Al-Fatawa al-Hadithiyyah, p. 30; Muttaqi Hindi, Burhan, p. 142; ‘Aqd ad-Darar, p. 132.
[1]: Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1363.
[2]: Kanz al-‘Ummal, vol. 11, p. 249.
[3]: Ibn Tawus, Malahim, p. 59.
The Rays of Hope
point
In the previous discussions, we became acquainted with some of the hadiths concerning the global state of affairs prior to the advent of the Imam of the Age (‘a). Although these hadiths mention confusions and problems to such an extent that they might discourage people, there are other hadiths that point out bright aspects and rays of hope for the Shi‘ah, the faithful and the committed people.
Some of these hadiths concern the believers of whom the earth will never be empty and who will be also present during these pressing circumstances all over the world prior to the advent of al-Mahdi (‘atfs).
A number of hadiths point out the role of the ‘ulama’ and Islamic
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scholars during the period of occultation, and present them as catalysts of change in the society in every epoch as well as the protectors of religion. Some statements of the Infallibles (‘a) mention the special role of the city of Qum prior to the advent of the Imam of the Time (‘atfs) while a number of hadiths also indicate the active role of Iranians before and after the advent of the Imam (‘atfs).
The True Believers
Sometimes, we come across some hadiths in answer to those who imagine that a time will come when society will be devoid of the presence of faithful human beings. The Imam (‘a) has dismissed this notion, mentioning the existence of believers in every epoch.
Zayd az-Zurrad said: I told Imam as-Sadiq (‘a): “I am afraid that we would not be among the faithful. ” He (‘a) asked: “Why do you think so? ” I answered: “It is because there is none among us who prefers his brother over the dirham and dinar. On the contrary, I observe that we prefer the dirham and dinar over our brothers in faith which the wilayah (guardianship) of the Commander of the Faithful (‘a) have brought us together. Imam as-Sadiq (‘a) said: “It is not as you say; you are the people of faith though your faith will not be perfected until the time when the Qa’im of Muhammad’s Progeny (‘atfs) rises up. At that time, God will perfect your wisdom and you will become perfect believers.
I swear to God in Whose
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hand is my life! There are people throughout the world in whose sight the entire world would not be equal to the wing of a gnat. ” [1]
The Role of the Shi‘ah ‘Ulama’ and Scholars
Every time the veils of darkness and ignorance cast their shadows on human society, it was the ‘ulama’ and religious scholars who used to perform their obligation very well of wiping away ignorance and foolishness from thinking and eliminating corruption and decadence from the people. It can be understood from the hadiths that the ‘ulama’ will also adequately play this role at the end of time.
Imam al-Hadi (‘a) said: “If there would be no ‘ulama’ during the period of occultation (ghaybah) of the Qa’im of Muhammad’s Progeny (‘a) who would guide and draw the people toward him, defend the religion through divine proofs, and save the weak Shi‘ah from the guiles of Satan and his legions as well as from the mischief of the Nasibis (the enemies of the Ahl al-Bayt (‘a) ) , no one would be left clinging to the religion of God and everyone will become apostates (murtaddin).
Yet, they will assume the responsibility of leading the hearts of the weak Shi‘ah to the utmost decree and keep on it just as the captain of the ship controls the rudder and control of the ship. Therefore, they are the people of the highest station in the sight of God. ” [2]
Regarding the revival of religion in every century the Messenger of Allah (S) said: “Verily, Allah, the Exalted, will send for
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this ummah a person who will revive (yujaddid) the religion at the beginning of every century. ” [1]
These two hadiths and others similar to them explicitly point out the role of the ‘ulama’ during the period of the occultation in thwarting the plots of the mischief-mongers as well as in reviving the spirit of religion.
Of course, proving this point during our time does not necessitate much proof and evidence, for the role of Hadrat Imam Khomeini (r) in exterminating the nefarious designs of the enemies, which had threatened the foundations of religion in the contemporary world, is proverbial to all.
Undoubtedly, the dignity that Islam has acquired in this age is through the blessings of the Islamic Revolution of Iran and its Founder, Hadrat Imam Khomeini (r).
The Role of the City of Qum at the End of Time
At the time when human society will move toward degeneration and decadence, a ray of hope will be made manifest and there will be a group of people who will serve as the standard-bearers of light in the heart of all this darkness. The city of Qum at the end of time will assume this pivotal role.
There are many hadiths that express words of appreciation for this holy city and its upright people whose existence has emanated from the pure fountain of the school of the Ahl al-Bayt (‘a) and who have shouldered the mission of conveying the divine message.
The Infallible Imams (‘a) have made various statements regarding Qum and its role in the cultural movement during the period of occultation (ghaybah) of the
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Imam of the Time (‘atfs). We shall mention some of them below.
----------
[1]: Bihar al-Anwar, vol. 67, p. 351.
[2]: Tafsir Imam al-‘Askari, p. 344; Ihtijaj, vol. 2, p. 260; Muniyyah al-Murid, p. 35; Mahajjah al-Bayda’, vol. 1, p. 32; Hilyah al-Abrar, vol. 2, p. 455; Bihar al-Anwar, vol. 2, p. 6; Al-‘Awalim, vol. 3, p. 295.
[1]: عن النّبىّ (ص): إِنَّ الله تعالى یبعث لِهذه الأُمَّة على رَأس کلّ ماﺌﺔ سنة من یجدد لها دینها.
Qum as the Sanctuary of the Ahl al-Bayt (‘a)
It can be deduced from some hadiths that Qum and its inhabitants are the keys and models of Shi‘ism and wilayah (guardianship).
Thus, they will label as “Qummi” anyone they would like to introduce as a lover and enthusiast of the Ahl al-Bayt (‘a).
A group of people came to Imam as-Sadiq (‘a) and said to him: “We are among the people of Rey. ” [1] He (‘a) said: “Hail to our brothers from among the people of Qum! ” They repeated several times: “We have come from Rey. ” And he (‘a) also repeated his statement. Then, he (‘a) said: “God has a sanctuary which is in Mecca. There is also a sanctuary for the Messenger of Allah and it is in Medina. Kufah is the sanctuary of the Commander of the Faithful (‘a) while our (Ahl al-Bayt’s) sanctuary is the city of Qum and a daughter from my progeny with the name of Fatimah will soon be buried there. Anyone who would sincerely pay homage (ziyarah) to her, paradise would be incumbent upon him. ”
The narrator said: “Imam as-Sadiq (‘a) made this statement at the time when Imam Musa al-Kazim [2] (‘a) was not yet born. ” [3]
Safwan narrated: One day I was with Abu’l-Hasan—Imam al-Kazim (‘a) —and he (‘a) talked about the people of Qum and their love and enthusiasm for Hadrat Mahdi (‘atfs). The Seventh Imam (‘a) said:
“May God have mercy on them and be pleased with them. ” Then he (‘a) continued: “Heaven has
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eight doors one of which is for the people of Qum. From among the cities and countries, they are among our excellent and chosen Shi‘ah. God has blended our wilayah (guardianship) and friendship with their disposition and essence. ” [1]
It can be inferred from these hadiths that the Infallible Imams (‘a) have regarded the city of Qum as a base of the lovers of the Ahl al-Bayt (‘a) and Hadrat al-Mahdi (‘atfs). Perhaps, the door of heaven apportioned for the city of Qum is the door for the strugglers (bab al-mujahidin) or the door of the excellent ones (bab al-akhyar) especially when in the hadiths the inhabitants of Qum have also been described as excellent Shi‘ah.
The City of Qum as a Proof for Others
In every epoch, God chooses some persons as proofs for others, and since they are treading the path of God, they struggle in exalting the word of Allah (kalimatullah). [2] God will assist them and keep the mischief of enemies away from them. During the period of occultation (ghaybah) of the Imam of the Age (‘atfs) , Qum and its people would be the proofs for other people.
Imam as-Sadiq (‘a) said: “Difficulties and problems will be kept away from Qum and its people and a time will come when Qum and its people would be the proofs for all people. This will be so during the period of occultation (ghaybah) of our Qa’im till his advent, and if it were not so, the earth would swallow its inhabitants.
Verily, the angels will keep difficulties away from Qum and its
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people, and no tyrant will ever target Qum; otherwise, God will break his back and afflict him with pain, calamity or enmity. God will let tyrants forget the name of Qum and its people just as they have forgotten God. ” [1]
The Center for the Diffusion of Islamic Culture
Another point worthy of note in the hadiths is that the city of Qum during the period of occultation (ghaybah) will serve as a center for the conveyance of the message of Islam to the downtrodden of the world, and its ‘ulama’ and religious scholars will be a proof for the people of the world.
In this regard, Imam as-Sadiq (‘a) said: “The city of Kufah will soon be void of believers, and knowledge and learning will depart from there and like a snake coiled up in a corner, it will be restricted to and emerge from a city named “Qum”, which will become the center of knowledge and virtue as well as the repository of learning and perfection so much so that no (intellectually) downtrodden person—including the secluded women—would ever be left on the surface of the earth without being aware of religion. And that time will be near the time of the advent of our Qa’im.
“God will appoint Qum and its people as his (al-Mahdi’s) vicegerents and if it were not so, the earth will swallow its inhabitants and no proof will remain on earth. Therefore, from the city of Qum knowledge and learning will spread to the east and west, and the proof for the people of
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the world will be completed such that no person will be left unaware of religion and knowledge.
At that time, Hadrat Qa’im (‘atfs) will appear and through him divine wrath will descend upon the infidels. It is because God will not take vengeance from His servants unless the proofs were completed on them. ” [1]
It is reported in another hadith: “Had it not been for the people of Qum, religion would have vanished. ” [2]
The Confirmation of the Way of Thinking in Qum
It can be understood from some hadiths that the Infallible Imams (‘a) had approved of the method of the ‘ulama’ of Qum.
In this regard, Imam as-Sadiq (‘a) said: “There is an angel above Qum, who is spreading his two wings over it, and no tyrant will ever target Qum; otherwise, God would melt him like salt in water. ”
Then, he (‘a) pointed to ‘Isa ibn ‘Abdullah Qummi and said: “God’s benediction be upon Qum! The Lord of the universe will fill their land with rain and send His blessings upon them while transforming their sins into good deeds. They are the people of bowing (ruku‘) , prostration (sujud) , standing (qiyam) , and sitting (qu‘ud) in prayer just as they are jurists, scholars and people of comprehension (ahl-e dark). They are the people of insight, revelation and perspicacity in the worship of the excellent servants of God. ” [3]
Similarly, in reply to a person who said, “I want to ask something from you, which has not been asked by anyone before me and will never be asked by anyone after
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me,” the same Imam (‘a) said: “Perhaps, you want to ask about hashr and nashr. ”
He said: “By the One Who appointed Muhammad as the giver of glad tidings and as the warner, yes. ”
He (‘a) said: “The hashr of all people is toward the Bayt al-Muqaddas (in Jerusalem) except that of a mausoleum in a mountainous land to be called “Qum” and divine teachings will be part of their features. ”
While half-standing, the man asked: “O son of the Messenger of Allah! Does it pertain to the people of Qum? ”
The Imam (‘a) replied: “Yes, it pertains to them and anyone who shares their conviction and words. ” [1]
The Companions of Imam al-Mahdi (‘atfs)
The point worthy of note is that the hadiths talk about the people of Qum, the companions of the Mahdi (‘atfs) and those who will rise up to claim the right of the Ahl al-Bayt (‘a).
‘Affan al-Basri said: Imam as-Sadiq (‘a) said to me: “Do you know why Qum is named “Qum”? ” I replied: “God, His Messenger and you know better. ” He said: “It is named Qum as such because its inhabitants will rally behind the Qa’im of Muhammad’s Progeny (‘atfs) and rise up along with him (‘atfs). Along this line, they will show their perseverance and assist him (‘atfs). ” [2]
In another hadith, the Sadiq (Truthful) of Muhammad’s Progeny (Imam Ja‘far as-Sadiq) (‘a) said in this regard: “The soil of Qum is holy and its inhabitants are from us and we from them. No tyrant will have any bad intention toward it; otherwise, his punishment
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would quickly follow (in the hereafter).
Of course, this will be the case as long as they do not betray their brothers, for if they did so, God will let the mischievous tyrants dominate them. The people of Qum, however, are the companions of our Qa’im and campaigners for our truthfulness. ”
Then, the Imam raised his head toward the sky and prayed, thus: “O God! Protect them from any sedition (fitnah) and save them from any type of perdition. ” [1]
Iran as the Country of the Imam of the Time (‘atfs)
A hadith about the city of Qum, which elucidates the role of the Iranians before and after the advent of the Promised Mahdi (‘a) , was quoted. A closer examination, however, of the statements of the Infallibles (‘a) will show that they (‘a) have paid particular attention to Iran and its people, and on various occasions, they have made mention of their role in supporting religion and preparing the ground for the advent of al-Mahdi (‘atfs).
At this point, it will suffice to cite some hadiths, extolling the Iranians and those paving the ground for the advent.
Commendation for the Iranians
‘Abdullah ibn ‘Abbas said: The Persians were mentioned in the presence of the Prophet (S). He (S) said: “The people of Persia—the Iranians—are a group from us, the Ahl al-Bayt. ” [2]
When the Mawali or the A‘ajam [3] were mentioned in the presence of the Prophet (S) , the Holy Messenger (S) said: “I swear to God that I have more trust in them than you. ” [4]
‘Abdullah ibn ‘Abbas said: “At the time when they would hoist the black banners toward you, you
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have to give honor to the Persians because your government is with them. ” [1]
One day Ash‘ath said to ‘Ali (‘a) in protest: “O Commander of the Faithful! Why have these A‘ajam who have come around you overtaken us? ” He (‘a) got angry and said in reply: “Who will excuse me in facing you useless corpulent people each of whom is like a donkey wallowing in his bed, and on account of fame and pride, is turning away from the community? Are you commanding me to cast them away? I will never cast them away to become one of the ignorant. [2] By God Who split the seed and created the creatures! They will stand up to fight against you in order to return you to the fold of religion just as you drew the sword in bringing Islam to them. ” [3]
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[1]: Rey or Shahr-e Rey (City of Rey): the old Tehran and located at the southern part of today’s Tehran. (Trans. )
[2]: Imam Musa al-Kazim, son of Imam Ja‘far as-Sadiq: seventh of the Twelve Imams, and father of Hadrat Fatimah al-Ma‘sumah who was buried in Qum. He was born in Medina in 744 CE and died in prison in Baghdad in 799 CE. (Trans. )
[3]: Bihar al-Anwar, vol. 60, p. 217.
[1]: Ibid. , p. 216.
[2]: “Word” in the Qur’an has been used for various meanings, among them: the promise of truth; monotheism; Islamic call. (Trans. )
[1]: Bihar al-Anwar, vol. 60, p. 213.
[1]: Ibid. ; Safinah al-Bihar, vol. 2, p. 445.
[2]: Bihar al-Anwar, vol. 60, p. 217.
[3]: Ibid.
[1]: Ibid. , p. 218.
[2]: Ibid. , p. 218.
[1]: Ibid.
[2]: Dhikr Isbahan, p. 11.
[3]: In linguistics, mawali and mawla have various technical implications. In volume one of Al-Ghadir, ‘Allamah Amini has reported twenty-two (22) terms, which in technical terms, in the Qur’an and in the hadith, have five (5) sets of meanings: wala’ ‘ataq, wala’ islam, wala’ halaf, wala’ qabilah and wala’ in contrast to the Arabs, and what is meant is the non-Arabs. This meaning is mostly meant by the scholars of ‘ilm ar-rijal (science of the chain of hadith transmission and transmitters). See At-Taqrib wa’t-Taysir, vol. 2, p. 333. The secret behind this is that they equate this word with the Iranians probably on the basis that the use of the word to mean them prevails (ghalabeh-ye wajudi) or its usage (isti‘mali) referring to them is so much that some have claimed that this is what it really means. In addition, in the writings of past and contemporary scholars, it has been interpreted as such and in imitating them, we have interpreted it accordingly though we do not insist on it. By “Persia” (Fars) they used to mean those lands in contrast to the Roman Empire that included today’s Iran and some parts of other lands that were once parts of Iran at that time.
[4]: Dhikr Isbahan, p. 12. See Al-Jami‘ as-Sahih, vol. 5, p. 382.
[1]: Ramuz al-Ahadith, p. 33.
[2]: In view of the fact that the market of Kufah was mostly populated by Persians speaking the Persian language (as can be understood from Mustadrak al-Wasa’il, vol. 13, p. 250, hadith 4) , it becomes very clear that the mawali against whom Ash‘ath was protesting and whom the Commander of the Faithful (‘a) was defending were precisely the Iranians.
[3]: Al-Gharat, vol. 24, p. 498; Safinah al-Bihar, vol. 2, p. 693; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 20, p. 284.
Those Who are Paving the Ground for the Advent of Imam al-Mahdi (‘atfs)
The main part of the hadiths regarding the events prior to the advent and the companions of Hadrat al-Mahdi (‘a) is related to Iran and the Iranians, whom have been referred to in various terms such as Persians, ‘ajam/a‘ajam, the people of Khurasan, the people of Qum, the people of Taleqan, the people of Rey, etc.
By studying the collection of these hadiths, we will arrive at the conclusion that prior to the advent of the Imam of the Time (‘atfs) , a religious system and defender of the Infallible Imams (‘a) will be established in Iran, which would be acceptable to the Imam of the Time (‘atfs) , and that the people of
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Iran will have a key role in his (‘atfs) uprising, which we will deal with in the section on the uprising. It would suffice here to mention some hadiths:
The Messenger of Allah (S) said: “A people from the east will stage an uprising and pave the ground for the uprising of Hadrat al-Mahdi (‘a). ” [1]
He (S) also said: “The black banners will come from (the people of) the east whose hearts are like pieces of iron (in firmness). Then, anyone who becomes informed of their movement will go to them and pay allegiance to them even to the extent of traveling over ice if it is necessary. ” [2]
Imam al-Baqir (‘a) said: “It is as if I can see a community (qawm) that will stage an uprising in the east and demand rights but rights will not be given to them. They will seek again but again it will not be granted to them. In such a state of affairs, swords will be unsheathed and put on the shoulder.
At that time, the enemy will accept their demands, but they will not accept it. They will stage an uprising and will not give the right to anyone except to its owner of the affair (rightful owner).
Their killed ones are martyrs. If I knew them, I would have prepared myself for the owner of this affair. ” [3]
Imam al-Baqir (‘a) said: “The companions of Hadrat Qa’im (‘atfs) are three-hundred and thirteen, and they are from the progeny of ‘ajam (non-Arabs). ” [4]
Although
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‘ajam is said to be the non-Arabs, the Iranians are certainly included and keeping the other hadiths in view, there will be the presence of a large number of Iranians among the special forces of Hadrat al-Mahdi (‘atfs).
The Messenger of Allah (S) said: “Soon after you, there will be a community (qawm) at whose feet the world will be gathered—they will traverse the world—and the doors of the world will be opened for them, the men and women of Persia will serve them. The earth will be rolled under their steps in such a manner that anyone of them could cover the distance from east to west within an hour. They will sell neither themselves to the world nor its inhabitants. The world is also not their delight and portion. ” [1]
The Commander of the Faithful (‘a) said: “Blessed is Taleqan! It is because God has treasures there which are neither gold nor silver. Instead, they are men of faith who have really recognized God and they will be the companions of the Mahdi (Guided One) of Muhammad’s Progeny (‘atfs) at the end of time. ” [2]
The Messenger of Allah (S) also said regarding Khurasan: “There are treasures in Khurasan but they are not gold and silver. Instead, they are men whom God and His Messenger love. ” [3]
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[1]: Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1368; Al-Mu‘jam al-Awsat, vol. 1, p. 200; Majma‘ az-Zawa’id, vol. 7, p. 318; Kashf al-Ghammah, vol. 3, p. 268; Ithbat al-Hudah, vol. 3, p. 599; Bihar al-Anwar, vol. 51, p. 87.
[2]: ‘Aqd ad-Darar, p. 129; Shafi‘i, Bayan, p. 490; Yanabi‘ al-Mawaddah, p. 491; Kashf al-Ghammah, vol. 3, p. 263; Ithbat al-Hudah, vol. 3, p. 596; Bihar al-Anwar, vol. 51, p. 84.
[3]: Nu‘mani, Ghaybah, p. 373; Bihar al-Anwar, vol. 52, p. 243; Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1366; Hakim, Mustadrak, vol. 4, p. 464.
[4]: Nu‘mani, Ghaybah, p. 315; Ithbat al-Hudah, vol. 2, p. 547; Bihar al-Anwar, vol. 52, p. 369.
[1]: Firdaws al-Akhbar, vol. 3, p. 449.
[2]: Shafi‘i, Bayan, p. 106; Muttaqi Hindi, Burhan, p. 150; Kanz al-‘Ummal, vol. 14, p. 591; Yanabi‘ al-Mawaddah, p. 491; Kashf al-Ghumah, vol. 3, p. 286.
[3]: Kanz al-‘Ummal, vol. 14, p. 591.
Part 2: The Global Revolution of Imam al-Mahdi (‘atfs)
The Uprising of the Imam of the Time (‘atfs)
point
Tere are different hadiths regarding the day of the uprising of Hadrat al-Mahdi (‘atfs). Some say, Nu Ruz (Iranian New Year) is the day when the uprising begins while others mention ‘Ashura’
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(Muharram 10) as the day. A number of hadiths say Saturday while others say Friday as the day of the uprising.
There is no contradiction for it to be on Nu Ruz and ‘Ashura’ at the same time because the two are calculated based on the Islamic solar and lunar calendars respectively, and the occurence of these two occasions at the same time as well as their coincidence with either Friday or Saturday is possible. What seems problematic and contradictory is the mention of two days of the week (Friday and Saturday) as the day of the uprising.
This group of hadiths, however, can also be reconciled, for if we grant that the chains of transmission of the hadiths are authentic, then the hadiths that specify Friday as the day of advent (zuhur) allude to the day of the advent and uprising (qiyam) while those that specify Saturday can be interpreted to mean the day of the establishment and stabilization of the divine system and the subjugation of opponents. [1]
It must be stated that the hadiths that regard Saturday as the day of uprising are worthy of consideration in terms of the chains of transmission. But from the same perspective the hadiths that mention Friday also do not present a problem.
Now, let us draw our attention to the pertinent hadiths:
• Imam as-Sadiq (‘a) said: “The Qa’im of ours, the Ahl al-Bayt, will appear on Friday. ” [2]
• Imam al-Baqir (‘a) said: “It is as if I can see Hadrat Qa’im
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on Saturday on the day of ‘Ashura’ standing between Rukn and Maqam (Mecca) with Jibril (Archangel Gabriel) standing in front of him and calling on the people to pay allegiance to him. ” [1]
• Imam al-Baqir (‘a) also said: “Hadrat Qa’im (‘a) will stage the uprising on Saturday on the day of ‘Ashura’, the day when Imam Husayn (‘a) was martyred. ” [2] He (‘a) also said: “Do you know what day—’Ashura’—is this? It is the day when God accepted the repentance of Adam (Adam) and Hawwa (Eve) ; the day when God split the sea for the Children of Israel, drowned Pharaoh and his legion and made Musa (Moses) triumphant over Pharaoh; the day when Ibrahim (Abraham) was born; the day when God accepted the repentance of the people of Yunus (Jonah) ; the day when Hadrat ‘Isa was born; and the day when Hadrat Qa’im will stage the uprising. ” [3]
• Another hadith with the same content has also been reported from Imam al-Baqir (‘a) , [4] but in this hadith the reliability of Ibn Bata’ini who is included in the chain of transmitters is debatable.
• Imam as-Sadiq (‘a) said: “On the night of twenty-third (Dhu’l-Hijjah) , there will be a call in the name of Hadrat al-Mahdi (‘atfs) and on the day of ‘Ashura’, the day of the martyrdom of Husayn ibn ‘Ali (‘a) , he will stage the uprising. ” [5]
• He (‘a) also said: “Nu Ruz (Iranian New Year) is the day when the Qa’im from among us, the Ahl al-Bayt, will appear. ” [6]
Announcement of the Advent
The advent of Hadrat al-Mahdi
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(‘a) will be announced first by a heavenly harbinger. Then, while leaning against the Ka‘bah (in Mecca) he (‘a) will announce his advent in inviting to the truth.
The Commander of the Faithful (‘a) said: “When the harbinger from heaven calls, ‘The truth is with the Progeny of Muhammad; if you are looking for guidance and felicity, cling steadfastly to the Progeny of Muhammad (S) ,’ Hadrat al-Mahdi (‘atfs) will appear. ” [1]
Imam al-Baqir (‘a) also said in this regard: “Hadrat al-Mahdi (‘atfs) will appear in Mecca during the ‘Isha’ (night) prayer. Having with him the banner and shirt of the Prophet and having performed the ‘Isha’ prayer, he will raise his voice, saying: ‘O people! I remind you to remember God and your standing before God (on the Day of Resurrection) while He has completed His proof (in the world) on you, commissioned the prophets, and sent down the Qur’an.
God commands you not to associate partners with Him and be obedient to Him and His prophets. Revive that which has been enjoined by the Qur’an to revive, and extinguish that which has been urged by the Qur’an to be extinguished. Be the votaries of the path of guidance and have piety and virtue because the annihilation and doom of the world has come and the trumpet of farewell has already been blown.
‘I invite you toward God and His Messenger, the implementation of His Book, the annihilation of falsehood, and the revival and restoration of the life conduct (sirah) of the Prophet (S). ’
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Then, he will appear in the midst of his three hundred and thirteen companions. ” [1]
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[1]: The specification of Friday vis-à-vis Saturday and Nu Ruz vis-à-vis ‘Ashura’ as the day of uprising in two sets of hadiths can also be reconciled in another way. It is possible that the day of uprising falls on a Saturday (Nu Ruz, or ‘Ashura’) in the eastern part of the world while it is still the preceding Friday (Nu Ruz, or ‘Ashura’ as the case may be) in the western part of the globe. For example, 9: 40 am of a certain day in Tehran, Iran (GMT +03: 30) is still 7: 10 pm the preceding day in Hawaii, USA (GMT -10: 00). (Trans. )
[2]: Ithbat al-Hudah, p. 496; Bihar al-Anwar, vol. 52, p. 279.
[1]: Shaykh at-Tusi, Ghaybah, p. 274; Kashf al-Ghammah, vol. 3, p. 252; Bihar al-Anwar, vol. 52, p. 290.
[2]: Kamaluddin, vol. 2, p. 653; Shaykh at-Tusi, Ghaybah, p. 274; At-Tahdhib, vol. 4, p. 333; Maladh al-Akhyar, vol. 7, p. 174; Bihar al-Anwar, vol. 52, p. 285.
[3]: Bihar al-Anwar, vol. 52, p. 285.
[4]: At-Tahdhib, vol. 4, p. 300; Ibn Tawus, Iqbal, p. 558; Khara’ij, vol. 3, p. 1159; Wasa’il ash-Shi‘ah, vol. 7, p. 338; Bihar al-Anwar, vol. 98, p. 34; Maladh al-Akhyar, vol. 7, p. 116.
[5]: Shaykh at-Tusi, Ghaybah, p. 274; Bihar al-Anwar, vol. 52, p. 290.
[6]: Al-Muhadhdhab al-Bari‘, vol. 1, p. 194; Khatunabadi, Arba‘in, p. 187; Wasa’il ash-Shi‘ah, vol. 5, p. 228; Ithbat al-Hudah, vol. 3, p. 571; Bihar al-Anwar, vol. 52, p. 208.
[1]: Al-Hawi Li’l-Fatawa, vol. 2, p. 68; Ihqaq al-Haqq, vol. 13, p. 324.
[1]: Ibn Hammad, Fitan, p. 95; ‘Aqd ad-Durar, p. 145; Safarini, Lawa’ih, vol. 2, p. 11; Ibn Tawus, Mulahim, p. 64; Sirat al-Mustaqim, vol. 2, p. 262.
The Slogan on the Flag of the Uprising
Every government has a flag by which it can be recognized, and uprisings and revolutions also have particular flags whose logos bespeak of the objectives of their leaders. The global revolution of Hadrat al-Mahdi (‘a) has also a specific flag on which a slogan has been inscribed. Of course, although there are differences with respect to the slogan on his flag, there is a common point in all the statements and that is: It invites the people to obey him (‘a). [2]
Now, it would suffice to mention some pertinent instances:
It has been recorded in a hadith: “It is thus written on the flag of Hadrat al-Mahdi (‘atfs): ‘Listen and obey him’. ” [3]
Elsewhere, we read: “The slogan of al-Mahdi’s (‘atfs) flag is al-bay‘atu lillah (the allegiance for the sake of Allah). ” [4]
The Gladness of the People of the World for the Uprising
It can be understood from the hadiths that the uprising of al-Mahdi (‘a) will bring delight to the people of the world. This gladness and pleasure has been expressed in various forms. Some hadiths mention the gladness of the inhabitants of the heaven and the earth while others mention the gladness of the dead ones. Some hadiths discuss the people’s reception of the uprising and others mention their wish for their dead to be revived.
Here, we will quote some of these hadiths:
• The Messenger of Allah (S) said: “All the inhabitants of the heaven and the earth—the birds, beasts of prey, and fishes of the sea—will be
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happy and glad at the advent of Hadrat al-Mahdi (‘atfs). ” [1]
• The Commander of the Faithful ‘Ali (‘a) said in this regard: “When Hadrat al-Mahdi (‘atfs) appears, his blessed name will be mentioned on different tongues and people will be so full of love for him that no name other than his will be on their minds and tongues and friendship with him will enliven their spirits. ” [2]
• The phrase “yashribuna hubbuh”—“they are imbibing his love”—has been used in hadith where love for him has been compared to water or a pleasant beverage, which the people will drink with the utmost pleasure and their love for him will influence their existence.
• While enumerating the painful events and seditions prior to the advent of al-Mahdi (‘a) , Imam ar-Rida (‘a) said concerning the progress and relief after the advent (zuhur): “At that time, progress and relief will be experienced by the people such that the dead will wish for a new life. ” [3]
• Imam as-Sadiq also said in this regard: “It is as if I can see the Qa’im (‘atfs) sitting on the pulpit of Kufah and wearing the armor of the Messenger of Allah (S). ” Then, he (‘a) mentioned some of his characteristics and continuing, he said: “No believer will be left in the grave without having such a delight and rejoicing that the dead will visit one another and congratulate each other on his advent. ”
In some hadith the phrase “tilka’l-farajah”—“progress in the affair”—has been used. By the blessing of his advent,
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the dead will be revived, and based on this report, the grandeur of the movement and leadership of the uprising will be such that it will also impact upon souls. [1]
Deliverance of the Deprived
There is no doubt that the uprising of Hadrat al-Mahdi (‘atfs) will lead to the establishment of justice and the uprooting of all deprivations from human society. In this section, we will examine the steps he (‘a) will take at the time of the uprising for the oppressed and the deprived, which will render him as the sanctuary of the deprived.
The Noble Prophet of Islam (S) said: “The Mahdi (‘atfs) will appear from my ummah. God will send him as the redresser of the people’s grievances. At that time, the people will live in grace. ” [2]
The Messenger of Allah (S) did not confine the redresser of grievances to a particular sect or nationality; rather, by using the word “nas” (people or mankind) he (S) regarded him (‘atfs) as the savior of all human beings. Prior to his advent, therefore, the state of affairs will be such that all peoples of the world would pray for his advent.
Jabir said: Imam al-Baqir (‘a) said: “Hadrat Mahdi will appear in Mecca… God will relieve the land of Hijaz (through him) and he (‘a) will set free the prisoners from among the Bani Hashim. ” [3]
Abu Artat said: “ (From Mecca) Hadrat Mahdi will go to Medina and set free the prisoners from among the Bani Hashim. Then, he will go to Kufah and set free again
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the prisoners from among the Bani Hashim there. ” [1]
Sha‘rani said: “When Hadrat al-Mahdi (‘atfs) arrives in the west, the people of Andalus (Spain) will meet him, saying: ‘O Wali (Friend) (and Proof) of Allah! Assist the Iberian Peninsula as it and its people have been in perdition. ” [2]
The Role of Women in the Uprising of Imam al-Mahdi (‘atfs)
In studying the hadiths on the role of women before and after the advent of Hadrat al-Mahdi (‘atfs) , we find that a few important points need to be made. Although some hadiths say that most of the followers of Dajjal (Anti- Christ) would consist of the Jews and women, [3] there would be also faithful and chaste women, who had experienced hardships in preserving their faith, and would have been profoundly affected by the state of affairs prior to the advent (zuhur).
Some women would possess firmness of stance and jihad-like spirits, and wherever they go, they would expose the inhuman essence of the Dajjal as part of their propaganda war against him.
Some hadiths say that during the uprising of al-Mahdi (‘atfs) four-hundred women will accompany him and most of them will be engaged in activities concerned with health and medical treatment. Of course, there is disagreement in the hadiths concerning the number of women who will be accompanying al-Mahdi (‘atfs) during his uprising.
Some hadiths mention thirteen women who will be with Hadrat al-Mahdi (‘atfs) during his advent, who perhaps would be among his earlier forces. Other hadiths have mentioned seven thousand eight hundred as the number of women who will assist him (‘atfs) , and they
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are the women who will accompany him (‘atfs) after the uprising and help him (‘atfs) in many activities.
In the book, Fitan, Ibn Hammad said: “The number of the faithful at the coming of Dajjal will be twelve thousand men and seven thousand seven or eight hundred women. ” [1]
The Messenger of Allah (S) said: “‘Isa ibn Maryam (Jesus the son of Mary) will descend from heaven in the midst of eight hundred men and four hundred women who would be the best inhabitants on the surface of the earth and the most righteous of the people of the past. ” [2]
Imam al-Baqir (‘a) said: “By God, three thousand or so will come and there will be also fifty women from among them. ” [3]
Mufaddal ibn ‘Umar said: Imam as-Sadiq (‘a) said: “Thirteen women will accompany Hadrat Qa’im. ” I asked: “What will they be doing and what role will they play? ” He (‘a) replied: “They will treat the wounded and attend to the sick just like what the (female) companions of the Messenger of Allah (S) were doing. ” I asked: “Will you mention the names of the thirteen women? ” He (‘a) said: “They are Qanwa the daughter of Rashid, Umm Ayman, Hababah Walabiyyah, Sumayyah the mother of ‘Ammar ibn Yasir, Zubaydah, Umm Khalid Ahmasiyyah, Umm Sa‘id Hanafiyyah, Siyanah Mashatah, and Umm Khalid Jahaniyyah. ” [4]
In the book, Muntakhab al-Basa’ir, two women with the name of Watirah and Ahbashiyyah have been mentioned and they have been considered as among the companions and supporters of Hadrat al-Mahdi (‘atfs). [5] Some hadiths have
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only mentioned the existence of women among those who will accompany him (‘a) and have not mentioned their number.
The Historical Background of the Women Involved in the Advent
point
In the hadiths Mufaddal ibn ‘Umar has clearly mentioned the number of women who will accompany Hadrat al-Qa’im (‘a) at thirteen but among this number only nine have been introduced by name and description. Imam as-Sadiq’s (‘a) emphasis on the names was meant for us to study their biographies and salient features, and after research we obtained some points that give a convincing indication to a possible reason behind Imam as-Sadiq’s (‘a) emphasis on mentioning their names.
Each of these individuals has her own special features, but all of them have shown their own merits in the struggle against the enemies of God. Some, such as Siyanah, the mother of martyrs, have also attained martyrdom in a heartrending manner. Others such as Sumayyah had endured the most difficult tortures in the path of defending their Islamic convictions, and remained steadfast till the last breaths in defending their faith.
Another group such as Umm Khalid had deprived themselves of the favor of having healthy physical bodies and became disabled for the sake of preserving Islam. Another group such as Zubaydah had never exchanged Islam for the glitters of the world and material fortune.
On the contrary, they utilized those facilities in the way of faith and helped patronize the Hajj, which is one of the important manifestations of Islam and pillars of the religion. Yet another group had the honor of being wet nurses
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of the leaders of the Islamic ummah and rearing outstanding children while they themselves possessed lofty spiritual stations proverbial to all and sundry. Some of them had been from the family of martyrs and they themselves had carried their half-dead bodies and talked with them.
Yes, they have blazing hearts, who by demonstrating those acts of bravery, have proved that they could take part in shouldering the heavy burden of the global Islamic government.
Now, we will embark on introducing a number of them:
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[2]: Imam al-Baqir (‘a) said to Abu Hamzah: “It is as if I can see the Qa’im from among us, the Ahl al-Bayt, entering Najaf and when he reaches the innermost point of Najaf, he will hoist the banner of the Messenger of Allah (S). Once the banner is unfurled, the angels who were present at the Battle of Badr will descend upon him. ” ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 103; Nu‘mani, Ghaybah, p. 308; Kamaluddin, vol. 2, p. 672; Tafsir Burhan, vol. 1, p. 209; Bihar al-Anwar, vol. 52, p. 326.
[3]: Ithbat al-Hudah, vol. 3, p. 582; Bihar al-Anwar, vol. 52, p. 305.
[4]: Ibn Hammad, Fitan, p. 98; Ibn Tawus, Malahim, p. 68; Al-Qawl al-Mukhtasar, p. 24; Yanabi‘ al-Mawaddah, p. 435; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 210.
[1]: ‘Aqd ad-Darar, pp. 84, 149; Al-Bayan, p. 118; Hakim, Mustadrak, vol. 4, p. 431; Ad-Durr al-Manthur, vol. 6, p. 50; Nur al-Absar, p. 170; Ibn Tawus, Malahim, p. 142; Ihqaq al-Haqq, vol. 13, p. 150.
[2]: Al-Hawi Li’l-Fatawa, vol. 2, p. 68; Ihqaq al-Haqq, vol. 13, p. 324.
[3]: Khara’ij, vol. 3, p. 1169; Shaykh at-Tusi, Ghaybah, p. 268.
[1]: Ithbat al-Hudah, vol. 3, p. 530.
[2]: ‘Aqd ad-Darar, p. 167.
[3]: Ibn Hammad, Fitan, p. 95; Ibn Tawus, Malahim, p. 64; Al-Fatawa al-Hadithiyyah, p. 31; Al-Qawl al-Mukhtasar, p. 23.
[1]: Ibn Hammad, Fitan, p. 83; Al-Hawi Li’l-Fatawa, vol. 2, p. 67; Muttaqi Hindi, Burhan, p. 118; Ibn Tawus, Malahim, p. 64.
[2]: Qurtubi, Mukhtasar Tadhkirah, p. 128; Ihqaq al-Haqq, vol. 13, p. 260.
[3]: Ahmad ibn Hanbal, Musnad Ibn Hanbal, vol. 2, p. 76; Firdaws al-Akhbar, vol. 5, p. 424; Majma‘ az-Zawa’id, vol. 7, p. 15.
[1]: Ibn Hammad, Fitan, p. 151.
[2]: Firdaws al-Akhbar, vol. 5, p. 515; Kanz al-‘Ummal, vol. 14, p. 338; At-Tasrih, p. 254.
[3]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 65; Nu‘mani, Ghaybah, p. 279.
[4]: Dala’il al-Imamah, p. 259; Ithbat al-Hudah, vol. 3, p. 75.
[5]: Bayan al-A’immah, vol. 3, p. 338.
1. Siyanah
It is stated in the book, Khasa’is Fatimiyyah: “In the government of al-Mahdi (‘atfs) thirteen women will be revived and return to the world to treat the wounded. One of them is Siyanah who had been the wife of Hizqayl (Ezekiel) and hairdresser of the daughter of Pharaoh. Her husband, Hizqayl (Ezekiel) , was the cousin and treasurer of Pharaoh. It has been said that Hizqayl is a believer from the family of Pharaoh and believed in Musa (Moses) , the prophet of his time. [1]
The Prophet (S) said: “During the night of ascension (mi‘raj) on the way between Makkah al-Mu‘azzamah (Holy Mecca) and Masjid al-Aqsa (in Jerusalem) I suddenly smelled something pleasant, which I had never smelled before. I asked Jibra’il (Archangel Gabriel): “What is this pleasant smell? ” He answered: “O Messenger of Allah (S)! It is that of the wife of Hizqayl; she believed in Hadrat Musa ibn ‘Imran (Prophet Moses, the son of Amran) and used to hide her faith.
She used to work as a hairdresser
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in the harem of Pharaoh. One day, she was busy dressing the hair of Pharaoh’s daughter when the comb suddenly fell from her hand and she inadvertently said, “Bismillah” (in the name of Allah). Pharaoh’s daughter asked her: “Do you worship my father? ”
She answered: “No, but I do worship the One Who has created your father and will take him away. Pharaoh’s daughter hurriedly went to her father and said: “The woman who dresses hair in our palace has faith in Musa (Moses). The Pharaoh summoned and asked her: “Do you not recognize my divinity? ” Siyanah answered: “I will never turn away from the Real Lord and I will never worship you. ” The Pharaoh ordered a cupreous furnace be set ablaze and as the furnace became red-hot, he ordered all her children thrown into the fire in her presence.
At the moment when they wanted to take her sucking baby in her arms and throw him into the fire, Siyanah was moved and became inclined to disavow her religion when suddenly, by the decree of God, the child spoke and said to its mother: “O mother! Be patient for you are on the right path. ” The soldiers of Pharaoh threw Siyanah and her sucking child into the fire and burned them alive. Their ashes were poured into this very ground and until the Day of Resurrection this ground will have this pleasant scent…” [1]
She is among the women who will be revived and returned to the world and render service
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under the command of Hadrat al-Mahdi (‘atfs).
2. Umm Ayman
Her name is Burkah. She was a bondwoman of the Prophet (S) who took her as an inheritance from his honorable father, ‘Abdullah ibn ‘Abdil-Mutallib, and she took the responsibility of attending to the Messenger of Allah (S). [1]
The Prophet (S) used to address her as mother and say: “She is among the surviving members of my family. ” She had a son from her first husband, ‘Ubayd Khazarji, whose name was Ayman. Ayman was among the migrants (muhajirin) (from Mecca to Medina) and the strugglers (mujahidin) , and he attained martyrdom in the Battle of Hunayn.
Umm Ayman is the person who, when intense thirst overpowered her on the way to Medina from Mecca (during the migration) and was about to die, a bucket of water was sent down to her from heaven. When she drank from it, she never became thirsty again. [2]
She cried profusely during the death of the Prophet (S). When they asked her for the reason behind her profuse crying, she said in reply: “By God! I knew that he (S) will pass away, but I’m weeping because of the termination of revelation. ” [3]
In relation to the issue of Fadak, Fatimah az-Zahra (‘a) introduced her as a witness and testifier, and she finally passed away during the Caliphate of ‘Uthman ibn ‘Affan.
3. Zubaydah
She is the wife of Harun ar-Rashid [4] and had been one of the Shi‘ah. When Harun was informed of her faith, he swore to divorce her. She was famous for
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doing good deeds. At the time when a goatskin of water cost one gold dinar in Mecca, she gratuitously gave water to the pilgrims and perhaps to the people of Mecca as well.
By constructing tunnels across the mountains, she brought water to Masjid al-Haram from a place 10 miles away. Zubaydah had a hundred bondswomen all of whom were memorizers (huffaz) of the Qur’an. Each of them was obliged to read one-tenth of the Qur’an so much so that from her place of residence the loud voice of Qur’an recital, like the buzz of bees, could be heard. [1]
4. Sumayyah the Mother of ‘Ammar ibn Yasir
She was the seventh person to embrace Islam and on account of this, she was subjected to the most horrible tortures. When the Prophet (S) saw ‘Ammar and his parents on the hot ground being tortured in the scorching heat of Mecca, he said to them: “O family of Yasir! Be patient; you have to know that your meeting place is heaven. ”
Finally, Sumayyah attained martyrdom from the spear of the bloodthirsty chief, Abu Jahl, and she became the first woman martyr in Islam. [2]
5. Umm Khalid
When the governor of Iraq, Yusuf ibn ‘Umar, martyred Zayd ibn ‘Ali in the city of Kufah, he also cut off the hand of Umm Khalid for the “crime” of being a Shi‘ah and supporting Zayd’s uprising.
Abu Basir said: “We were in the company of Imam as-Sadiq (‘a) when Umm Khalid came with her amputated hand. He (‘a) said: ‘O Abu Basir!
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Do you want to listen to the speech of Umm Khalid? ’
He answered: ‘Yes, I would be pleased to listen to her. ’ Umm Khalid went up to the Imam (‘a) and started delivering a speech. I knew her for having perfect eloquence and fluency. He also spoke to her about the issue of wilayah and the disavowal of enemies…” [1]
6. Hababah Walibiyyah
Shaykh at-Tusi regarded her as among the companions of Imam al-Hasan (‘a) while Ibn Dawud considered her as among the companions of Imam al-Hasan, Imam al-Husayn, Imam as-Sajjad, and Imam al-Baqir (‘a). Others have regarded her as among the companions of the first eight Imams, i. e. up to Imam ar-Rida (‘a).
It has also been said that Imam ar-Rida (‘a) buried her in his own personal shirt. She was more than 240 years old at the time of death. She returned to her youth twice. The first time was through the miracle (mu‘jizah) of Imam as-Sajjad (‘a) and the second time was through the miracle of the eighth Imam (‘a). It was she on whose stone the first eight Infallible Imams inscribed their seal one after the other. [2]
Hababah Walibiyyah said: “…I said to the Commander of the Faithful (‘a): ‘May God shower His mercy on you! What is the proof of your Imamate (imamah)? ’ He (‘a) said in reply: ‘Bring that small stone to me. ’ I brought it to him (‘a). ‘Ali (‘a) sealed it with his ring such that the seal was inscribed on the small stone,
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and then he said to me: ‘O Hababah! Anyone who claims the Imamate and has succeeded in inscribing his seal on this stone the way I did is an Imam, obedience to whom is obligatory. The Imam is he who knows whatever he wishes. ’
I continued my usual occupation till the Commander of the Faithful (‘a) departed from this world. Then, I went to see Imam al-Hasan (‘a) who succeeded ‘Ali (‘a) when the people were asking him questions. When he (‘a) saw me, he said: ‘O Habbabah Walibiyyah! ’ I said: ‘Yes, O my leader! ’ He (‘a) said: ‘Take out that thing with you. ’ I brought it out and gave the small stone to him (‘a). He, like ‘Ali (‘a) , inscribed a seal with his ring on the spot where the previous inscribed seal was.
After some time, I went to Imam al-Husayn (‘a) who was then in the Mosque of the Messenger of Allah (S). He (‘a) asked to me to come to him. He welcomed me and said: ‘The proof for the thing you want exists. Do you want to see the sign of Imamate? ’ I replied: ‘Yes, O my chief! ’ He (‘a) said: ‘Take out that thing with you. ’ I gave the small stone to him. He (‘a) stroke his ring against it and his seal was inscribed therein.
After Imam al-Husayn (‘a) , I went to Imam as-Sajjad (‘a) and I had become so old by then that I was trembling all over; I was one hundred and thirteen
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years old. He (‘a) was then in the state of bowing (ruku‘) and prostration (sujud) , and did not pay attention to me. I lost hope in obtaining the proof of his Imamate. He (‘a) pointed to me with his forefinger and through this I became young again. I said: ‘O my chief! To what extent has passed from the world and to what extent remains? ’
He replied: ‘As to what has passed, yes, but as to what has remained, no; that is, we have knowledge of the past but the future is part of the unseen (ghaybah) which is known to no one except God, and it is not expedient for us to say anything about it. ’ Then he (‘a) said to me: ‘Take out that thing you have. ’ I gave the stone to him (‘a) and he put his seal on it.
As time passed by, I went to Imam al-Baqir (‘a) and he also put a seal on that stone. After him I went to Imam as-Sadiq (‘a) and he also inscribed a seal. After the passage of many years, I went to Imam al-Kazim (‘a) and he also inscribed his seal on it. After him I went to visit Imam ar-Rida (‘a) and he also inscribed his seal on it. ” Thereafter, Hababah remained alive for nine months. [1]
7. Qanwa’ the Daughter of Rashid Hijri
Although nothing has been mentioned in both Sunni and Shi‘ah books concerning the personality of this lady, the events related to the manner of the captivity and martyrdom
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of her esteemed father at the hands of Ibn Ziyad, which she narrated, clearly shows the degree of her firmness and steadfastness in faith, her attachment to Islam and Shi‘ism, and her love for the Commander of the Faithful (‘a).
Abu Hayyan Bajali said: “I asked Qanwa’, the daughter of Rashid Hijri: ‘What hadiths and narrations have you heard from your father? ’ She said: ‘My father reported from the Commander of the Faithful (‘a) that he (‘a) said: ‘O Rashid! To what extent will be your patience when the adopted son of the Bani ‘Umayyah (Ibn Ziyad) summons you and amputates your two hands, two feet and tongue? ’ He asked: ‘Will my destination be heaven…? ’ He (‘a) replied: ‘O Rashid! You will be in my company both in this world and in the hereafter. ’”
Qanwa’ said: “By God! After a little while Ibn Ziyad summoned my father and asked him to denounce ‘Ali (‘a) , but my father never did it. Ibn Ziyad asked: ‘How has ‘Ali described the manner in which you will be killed? ’ My father answered: ‘My friend ‘Ali has informed me that you will ask me to denounce him but I will refuse. Then you will amputate my two hands, two feet and tongue. ’ Ibn Ziyad said: ‘By God! I will do something with respect to you that is contrary to ‘Ali’s prediction. ’
Then he ordered that my father’s two hands and two feet be amputated but that his tongue be spared. I carried my father on my
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shoulder and along the way I asked him: ‘O father! Do you feel pain and agony? ’ He said: ‘No. I am only annoyed at the amount of pressure that the crowd would exert on me. ’ As I took my father and brought him to the palace of Ibn Ziyad, the people gathered around him. My father took advantage of the opportunity and said: ‘Bring pen, ink and paper so that I could narrate events to you. When Ibn Ziyad was informed of it, he ordered that his tongue be cut off and my father attained martyrdom that very night. ” [1]
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[1]: Riyahin ash-Shari‘ah, vol. 5, p. 153; Khasa’is Fatimiyyah, p. 343.
[1]: Minhaj ad-Dumu‘, p. 93.
[1]: Tarikh at-Tabari, vol. 2, p. 7; Halabi, Sirah, vol. 1, p. 59.
[2]: ‘Abd ar-Razzaq, Musannif, vol. 4, p. 309; Al-Isabah, vol. 4, p. 432.
[3]: Tanqih al-Maqal, vol. 3, p. 70.
[4]: Harun ar-Rashid: the ‘Abbasid caliph who reigned from 180-193 AH (786-809 CE) and was the contemporary of the seventh and eighth Imams, Musa al-Kazim and ar-Rida (‘a). (Trans. )
[1]: Tanqih al-Maqal, vol. 3, p. 78.
[2]: Asad al-Ghabah, vol. 5, p. 481.
[1]: Mu‘jam Rijal al-Hadith, vol. 14, pp. 23, 108, 176; Riyahin ash-Shari‘ah, vol. 3, p. 381.
[2]: Tanqih al-Maqal, vol. 23, p. 75.
[1]: Al-Kafi, vol. 1, p. 346; Tanqih al-Maqal, vol. 3, p. 75.
[1]: Ikhtiyar Ma‘rifah ar-Rijal, “Sharh Hal Rashid,” p. 75; Tanqih al-Maqal, vol. 1, p. 431; vol. 3, p. 82; Mu‘jam Rijal al-Hadith, vol. 7, p. 190; A‘yan ash-Shi‘ah, vol. 32, p. 6; Safinah al-Bihar, vol. 2, p. 522; Riyahin ash-Shari‘ah, vol. 5, p. 40.
The Role of Women during the Time of the Prophets (‘a)
point
In view of the fact that the women in the government of Hadrat al-Mahdi (‘atfs) will have the same role as that which they had had during the early period of Islam, we shall examine the role of women during that period.
Although hadiths indicate that they will treat the wounded and attend to the sick just like the (female) companions of the Messenger of Allah (S) did, perhaps this is just one example of the important services rendered by the women during that period. They might have performed other activities as well. They will perform the same roles during the period of Hadrat al-Mahdi (‘atfs). Imam as-Sadiq (‘a) said: “During the time of Hadrat al-Qa’im (‘a) , the women will perform the same tasks they did during the time of the Prophet (S). ”
Women during the wars of the Prophet (S) also shouldered other responsibilities such as delivering food and water
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to the combatants, cooking, keeping the belongings of the combatants, procuring medicine, delivering weapons, repairing equipment, transporting the martyrs, participation in defensive wars, encouraging combatants to go to the warfront, encouraging them at the scene of combat, and so on.
Imam as-Sadiq’s (‘a) comparison of the women in the period of al-Mahdi (‘a) with the women in the period of the Prophet (S) prompted us to mention some of their activities during the early period of Islam.
Some of the women who played important roles in these activities are the following:
1. Umm ‘Atiyyah
She participated in eight wars with the Prophet (S) (ghazwah). Treating the wounded was among the services she rendered. [1] She said: “One of my duties was guarding the belongings of the soldiers. [2]
2. Umm ‘Ammarah (Nasibah)
Her acts of bravery in the Battle of Uhud were such that they were profoundly praised and appreciated by the Prophet. [3]
3. Umm Abih
She was one of the six women who made their way to the castle of Khaybar. The Prophet (S) asked them: “By whose order did you come here? ” Umm Ubayyah said: “Since we could notice the sign of anger on his countenance, I said: ‘We have come here with some medicine to treat the wounded,’ so, the Prophet (S) agreed for us to stay. Our assignment in that war was treating the wounded and cooking food. ”
4. Umm Ayman
She used to treat the wounded in the wars. [4]
5. Haminnah
She used to deliver water to the wounded and treat them. She lost her husband, brother and maternal uncle in the battlefield. [5]
6. Rabi‘ah bint Ma‘udh
She used
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to treat the wounded. [1] She said: “We went to the battlefield with the Prophet (S) and transported the martyrs to Medina. ”
7. Umm Ziyad
She was among the six women who went to the war region of Khaybar to treat the wounded. [2]
8. Umayyah bint al-Qays.
She became Muslim after the migration (hijrah) to Medina. She said: “I went to see the Prophet (S) along with a group of women from Bani Ghaffar. I said: ‘We want to be with you in going to Khaybar to treat the wounded and assist the combatants. ’ Showing his happiness, the Prophet (S) said: ‘You move by the grace of God! ’” [3]
9. Layla al-Ghaffariyyah
She said: “I was a woman who used to go to the war along with the Prophet (S) to treat the wounded. ” [4]
10. Umm Salim
While pregnant, she delivered water to the combatants in the Battle of Uhud. She also participated in the Battle of Hunayn. [5]
11. Mu‘adhah al-Ghaffariyyah
She used to attend to the sick and treat the wounded. [6]
12. Umm Sinan Aslamiyyah
When going to the Battle of Khaybar, she said to the Prophet: “I want to go with you and treat the wounded, attend to the sick, assist the combatants, safeguard their belongings, and deliver water to the thirsty in the battle field. The Prophet (S) said: “You are permitted. Go with my wife, Umm Salamah. ” [7]
13. Fatimah az-Zahra (‘a)
Muhammad ibn Muslimah said: “In the Battle of Uhud the women were engaged in looking for water and they were fourteen in all. Fatimah (‘a) was also one of them. ” [8]
The women used to carry the food and water on their shoulders, engage in the treatment of the
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wounded and give water to them. [1]
14. Umm Sulayt
‘Umar ibn al-Khattab said: “During the Battle of Uhud, Umm Sulayt used to carry goatskins of water for us and engage in repairing weapons and equipment. ” [2]
15. Nasibah
She participated in the Battle of Uhud along with her husband and son. She used to carry goatskins of water and give water to the wounded. When the war became intense, she also participated in the battlefield and sustained twelve wounds by the sword. [3]
16. Anisah
In the Battle of Uhud she went to see the Prophet (S) and said: “O Messenger of Allah! My son, ‘Abdullah ibn Salamah, was among the combatants in the Battle of Badr. Now, in the Battle of Uhud, he has been martyred. I want to bring him to Medina and bury him there so that his grave would be near (our house) and I would be near to him. ” The Prophet (S) gave her permission. Anisah transported the pure corpse of her martyred son by means of a camel along with the corpse of another martyr of Islam named Mujdar ibn Ziyad, which was wrapped in a cloak, to Medina. [4]
This was just a glimpse of the activities and roles of women in the battles of Islam under the command of the Messenger of Allah (S). Perhaps, the cooperation of women in military and defense was meant to maximize all the combatant forces in the war and in confronting enemies. With the same objective in view, the women in the government of Hadrat al-Mahdi (‘atfs) will also
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play the roles the women played during the time of the Prophet (S).
During that period or prior to that, women will have various roles to play; propaganda against the Dajjal (the Anti-Christ) and warning the people against him will be among their roles and duties.
Abu Sa‘id al-Khudri said: “Wherever the Dajjal wants to go, a woman with the name of La’ibah (Tayyibah) will go there before him and say: “The Dajjal will come to you; keep away from him and beware of the consequences of his work! ” [1]
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[1]: Abu ‘Awanah, Musnad, vol. 4, p. 331.
[2]: Waqidi, Maghazi, vol. 1, p. 270.
[3]: Kanz al-‘Ummal, vol. 4, p. 345.
[4]: Al-Isabah, vol. 4, p. 433.
[5]: Ibn Sa‘d, Tabaqat, vol. 8, p. 241.
[1]: Asad al-Ghabah, vol. 5, p. 451; Bukhari, Sahih al-Bukhari, vol. 14, p. 168.
[2]: Al-Isabah, vol. 4, p. 444.
[3]: Asad al-Ghabah, vol. 5, p. 405.
[4]: Naqsh-e Zanan dar Jang, p. 22.
[5]: Ibn Sa‘d, Tabaqat, vol. 8, p. 425.
[6]: A‘lam an-Nisa’, vol. 5, p. 61.
[7]: Riyahin ash-Shari‘ah, vol. 3, p. 410.
[8]: Waqidi, Maghazi, vol. 1, p. 249.
[1]: Ibid.
[2]: Bukhari, Sahih al-Bukhari, vol. 12, p. 153.
[3]: Waqidi, Maghazi, vol. 1, p. 268.
[4]: Asad al-Ghabah, vol. 5, p. 406. See Hujjat al-Islam Muhammad Jawad Tabasi, Naqsh-e Zanan.
[1]: Ibn Hammad, Fitan, p. 151; Kanz al-‘Ummal, vol. 14, p. 602.
The Leader of the Uprising
point
We have so far talked about the revolution and the uprising of Hadrat al-Mahdi (‘atfs). In this chapter we shall discuss his physical and moral characteristics as well as his miracles by quoting hadiths.
Physical Features
1. Age and Features
‘Umran ibn al-Husayn said: I said to the Messenger of Allah (S): “Kindly describe that man (al-Mahdi) to me and mention some of his characteristics. ” The Prophet (S) said: “He is from my progeny; his stature is that of the men of the Children of Israel—firm and robust; at the time when my ummah is in difficulty and affliction, he will rise up; the color of his countenance is similar to that of the Arabs; his appearance is like that of a forty-year old; his face will shine like that of a half moon; he will fill the earth with justice and equity when it would have been full of oppression and injustice; he will take charge of affairs for twenty years and he will conquer all
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the cities of kufr such as Constantinople and Rome…” [1]
Imam Hasan al-Mujtaba (‘a) said: “…God will extend the age of Hadrat al-Mahdi (‘atfs) during the period of occultation (ghaybah). Thereafter, by His infinite power, He will let him appear in the form of a young man less than forty years old. ” [2]
Imam as-Sadiq (‘a) said: “During the advent of Hadrat al-Qa’im (‘atfs) , the people will deny him and no one will cling to him except those with whom God has made a covenant in the ‘alam adh-dharr. [3] He (‘atfs) will appear with a perfect, proportioned (muwaffaq) and normal young face. ” [4]
The Commander of the Faithful (‘a) said: “At the time of the uprising of al-Mahdi (‘atfs) , his age will be between thirty and forty. ” [5]
Marwi said: I asked Imam ar-Rida (‘a): “What is the sign and symbol of your Qa’im at the time of his uprising and appearance? ” The Imam (‘a) answered: “The sign is that he (‘atfs) would be old but he will appear young such that anyone who would look at him will think that he (‘atfs) is forty years old or even younger. Another sign is that the passage of time will not render him old till such time that his life would end. ” [6]
Imam as-Sadiq (‘a) said: “Certainly, like Ibrahim Khalilullah (Abraham the Friend of Allah) , Wali Allah (Friend of Allah) (Imam al-Mahdi) will be one hundred and twenty years old, and he will appear with a youthful perfect thirty-year-old face and visage. ” [7]
The late Majlisi said: “Perhaps
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it (one hundred and twenty years) means the term of his (‘atfs) governance and rule, or that it is his age but God has extended it. ”
What is meant by the word “proportioned” (muwaffaq) is the normalcy of the bodily limbs and it is an allusion to his being in middle age or the last phase of youth. [1]
There are also other statements concerning the age of Hadrat al-Mahdi (‘atfs) at the time of the advent (zuhur). Artat said: “Hadrat al-Mahdi (‘atfs) will be sixty years old (at the time of the advent). ” [2] Ibn Hammad said: “Hadrat al-Mahdi (‘atfs) will be eighteen years old. ” [3]
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[1]: Ibn Tawus, Malahim, p. 142.
[2]: Kamaluddin, vol. 1, p. 315; Kifayah al-Athar, p. 224; A‘lam al-Wara, p. 401; Al-Ihtijaj, p. 289.
[3]: ‘Alam adh-dharr: the world prior to the creation of human beings on earth in which God obtained their acknowledgment of His divinity and lordship: ﴿ 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 al-A‘raf 7: 172) Some exegetes (mufassirin) have said that it refers to the appearance of the souls of Children of Adam in the world of the soul (‘alam ar-ruh) and their testimony to the unity of God and His lordship in the mundane and celestial worlds. It was meant that they could not say that they were not aware of that event or fact (the Day of Resurrection or the unity of God).
[4]: Nu‘mani, Ghaybah, p. 188; ‘Aqd ad-Durar, p. 41; Bihar al-Anwar, vol. 52, p. 287; Yanabi‘ al-Mawaddah, p. 492.
[5]: Ihqaq al-Haqq, vol. 19, p. 654.
[6]: Kamaluddin, vol. 2, p. 652; A‘lam al-Wara, p. 435; Khara’ij, vol. 3, p. 1170.
[7]: Bihar al-Anwar, vol. 52, p. 283.
[1]: Ibid.
[2]: Ibn Tawus, Malahim, p. 73; Kanz al-‘Ummal, vol. 14, p. 586.
[3]: Ibn Hammad, Fitan, p. 102.
2. Bodily Characteristics
Abu Basir said: I said to Imam as-Sadiq (‘a): “I have heard from your father that the Imam of the Time (‘atfs) has a broad chest and wide shoulders. ” He (‘a) said: “O Abu Muhammad! My father tried on the armor of the Prophet (S) but it was so big for him that it would touch the floor. I also put it on but it was too large for my stature. That armor is as appropriate and fitting for Hadrat al-Qa’im (‘atfs) as it was for the Prophet (‘atfs). Its lower portion is short to the extent that anyone who saw it would think that they have formed a knot around it. ” [4]
Riyan ibn Salt said: I asked Imam ar-Rida (‘a): “Are you the master of this affair? ” He (‘a) replied: “I am the Imam and master of the affair but not the master of the affair who will fill
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the earth with justice and equity at the time when it would be full of oppression and injustice. How could I be the master of that affair when you can see my physical limitations?
Hadrat al-Qa’im is he who, at the time of his advent, will be of old age but he will look young. He will have a strong and well-built body such that if he would extend his hand toward the largest tree, he would be able to uproot it; if he shouted across the mountains, the rocks will crack and be pulled up. He will have the staff of Musa (Moses) (‘a) and the ring of Sulayman (Prophet Solomon) (‘a). ” [1]
His Moral Excellences
point
Like the other infallible Imams, Hadrat al-Mahdi (‘atfs) will have special moral excellences. As the Infallibles (‘a) are perfect human beings and are the models and exemplars of mankind in every aspect, they have the most excellent morality.
Hadrat ar-Rida (‘a) said: “Al-Mahdi (‘atfs) will be the most knowledgeable, humble and virtuous man (of his time). Of all men (during his time) he will be the most forgiving, brave and pious. ” [2]
1. His Fear of God
Ka‘b said that Hadrat al-Mahdi’s (‘atfs) fear of and submissiveness to God is like the submissiveness of the eagle to its two wings. [3] Perhaps, what is meant by Ka‘b is that although the eagle is a powerful bird, this power depends on the degree of the assistance of its two wings. If the wings would not assist it for only a moment, it will fall to
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the ground.
Similarly, although Hadrat al-Mahdi (‘atfs) would be the most powerful divine leader, this power emanates from the Essence of God, the Exalted. If God would not help him for one moment, he will not have any capability to continue his work. Therefore, in facing the Divine Essence he has the utmost submissiveness, obeisance and fear.
Based on Ibn Tawus’ narration, [1] the submissiveness of al-Mahdi (‘atfs) to God has been likened to the submissiveness of the two points of a spear. The speed of action and precision involved in aiming at a target and throwing a spear depend on its two points which are like two wings; if one point is curved, it will miss the target.
Perhaps, it means that the power of al-Mahdi (‘atfs) emanates from God and totally depends on divine succor.
2. His Asceticism (zuhd)
Imam as-Sadiq (‘a) said: “Why are you in a hurry for the advent of Hadrat al-Mahdi? God knows that his clothing is rough and coarse; his food is barley bread; his government is the government of the sword; and his death is at the point of the sword. ” [2]
‘Uthman ibn Hammad said: I was present in the assembly of Imam as-Sadiq (‘a) when a person said to the Imam (‘a): “‘Ali ibn Abi Talib used to wear coarse clothing that cost only four dirhams while you wear valuable clothing! ” In reply, the Imam (‘a) said: “‘Ali (‘a) used to wear that clothing, which was not condemnable and detestable at that time. ”
The best clothing in
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every period is the clothing of the people of that period. At the time when our Qa’im would stage the uprising, he will wear something similar to the clothing of ‘Ali (‘a) and he will adopt the policy and course of action of ‘Ali (‘a). ” [1]
His Garments
The hadiths tell something about the special garment of Hadrat al-Qa’im (‘a) at the time of his advent. Some mention the shirt of the Messenger of Allah (S) while others mention the shirt of Prophet Yusuf (Joseph) (‘a) as his garments at the time of his advent.
Ya‘qub ibn Shu‘ayb said: Imam as-Sadiq (‘a) said: “Would you not like me to show you the shirt to be worn by Hadrat al-Qa’im at the time of his advent? ” I said: “Of course, I’d like to see it. ” The Imam (‘a) asked for a small chest. He opened it and took a denim shirt out of it and opened it. There was a blood stain in the corner of its left sleeve.
The Imam (‘a) said: “It is the shirt of the Prophet (S) which he was wearing on the day when his four front teeth were broken (in the Battle of Uhud). Hadrat al-Qa’im will stage the uprising wearing this shirt. ” I kissed the blood (stain) and put it on my eyes. Then, the Imam (‘a) wrapped up the clothing and returned it. [2]
Mufaddal ibn ‘Umar said: Imam as-Sadiq (‘a) said: “Do you know what the shirt of Yusuf (Joseph) was? ” I said: “No. ” The Imam (‘a) said:
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“Since they kindled a fire for Ibrahim (Abraham) (‘a) , Jibra’il (Archangel Gabriel) brought a shirt for him and let him wear it so that the heat and cold would not harm him. As the time of his departure from the world arrived, he wrapped it in a prayer cover and placed it on the arms of his son Ishaq (‘a).
Ishaq gave it in turn to his son Ya‘qub (Jacob) (‘a). When Yusuf (‘a) was born, Ya‘qub placed it on the arms of Yusuf. Something happened to Yusuf and he became the ‘Aziz of Egypt. When Yusuf brought it out from the two prayer covers, Ya‘qub smelled it and made the statement which can be read in the Qur’an regarding Yusuf: “I sense the scent of Joseph, if you will not consider me a dotard. ” [1] It is the same shirt that has come down from heaven. ”
I asked: “May I be your ransom! In whose possession is the shirt now? ” The Imam said: “It is in the possession of its owner; the shirt will be with our Qa’im when he appears. ” Then the Imam said: “Any knowledge or any other things acquired as a legacy by any prophet are all bequeathed to Muhammad (S). ” [2]
His Weapon
The Messenger of Allah (S) said to ‘Ali (‘a): “When our Qa’im rises up and the mission of his advent arrives, he will have a sword that will tell him: ‘O Friend (wali) of Allah! Rise up and slay your enemies’. ” [3]
Imam as-Sadiq (‘a) said: “During his
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advent Hadrat al-Mahdi (‘atfs) will wear the shirt the Prophet (S) had worn during the Battle of Uhud as well as the Prophet’s turban and armor on his body. He will take hold of Dhu’l-Fiqar, the sword of the Prophet (S) , unsheathe it and for the period of eight months the slain among the wicked will be piled in mounds of corpses. ” [1]
Jabir Ja‘fi reported that Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘atfs) will appear along with his vizier and three hundred or so (thirteen) persons of his followers in Mecca between the station of rukn and maqam having the covenant and instruction of the Prophet (S) as well as his (S) banner and weapon.
Then, the harbinger from the sky above Mecca will call out the Imam’s name and the wilayah (guardianship) such that all the people on earth will hear that name; his name is that of the Prophet (Muhammad) (S). ” [2]
Imam al-Mahdi’s Knowledge of Others’ Personalities
One of the salient features of Hadrat al-Mahdi (‘atfs) is that he can know the inner personalities of people through their faces; he would be able to distinguish pious from impious personalities, and with the same knowledge of the remuneration of their deeds, he will deal with the corruptors.
Imam as-Sadiq (‘a) said: “When Hadrat al-Qa’im rises up, no one will be left except the person he knows to be a righteous and good, or the deviant and corrupt. ” [3]
The Imam (‘a) also said: “When our Qa’im rises up, he will recognize our enemies from their faces. Then he
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will take them in their foreheads (heads) and feet (and apprehend them) , and he himself along with his supporters will slay them with the sword. ” [1]
He similarly said: “When the Qa’im of Muhammad’s Progeny (‘a) rises up, he would be able to distinguish his friends from his enemies through his power of recognition (of inner personalities of others). ”
Mu‘awiyah Dehni said that concerning the verse of the Qur’an which states that: “The guilty will be recognized by their mark; so they will be seized by the forelocks and the feet,” [2] Imam as-Sadiq (‘a) said: “O Mu‘awiyah! What do others say about it? ” I replied: “They imagine that on the Day of Resurrection God will recognize the sinners from their faces and they (the angels) will take them from their hair in the front of the head and their feet, and they will throw them in the fire. ”
The Imam (‘a) said: “What need does God have for the faces of the sinners in order to recognize them as He created them? ” I asked: “What is the meaning of that verse then? ” He (‘a) answered: “When Hadrat al-Qa’im (‘a) rises up, God will grant him the power to know inner personalities and he will order the capture of the infidels from their heads and feet and that they be struck severely with the sword. ” [3]
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[4]: Basa’ir ad-Darajat, vol. 4, p. 188; Ithbat al-Hudah, vol. 3, pp. 440, 520; Bihar al-Anwar, vol. 52, p. 319.
[1]: Kamaluddin, vol. 2, p. 48; A’lam al-Wara, p. 407; Kashf al-Ghumah, vol. 3, p. 314; Bihar al-Anwar, vol. 52, p. 322; Wafi, vol. 2, p. 113; Ithbat al-Hudah, vol. 3, p. 478.
[2]: Yanabi‘ al-Mawaddah, p. 401; Ithbat al-Hudah, vol. 3, p. 537; Ihqaq al-Haqq, vol. 13, p. 367.
[3]: Ibn Hammad, Fitan, p. 100; ‘Iqd ad-Durar, p. 158; Ibn Tawus, Malahim, p. 73; Muttaqi Hindi, Burhan, p. 101.
[1]: Ibn Tawus, Malahim, p. 73.
[2]: Nu‘mani, Ghaybah, p. 233-234 with a slight difference; Bihar al-Anwar, vol. 52, p. 354.
[1]: Al-Kafi, vol. 6, p. 444; Bihar al-Anwar, vol. 41, p. 159; vol. 47, p. 55.
[2]: Nu‘mani, Ghaybah, p. 243; Ithbat al-Hudah, vol. 3, p. 542; Hilyah al-Abrar, vol. 2, p. 575; Bihar al-Anwar, vol. 52, p. 355.
[1]: Surah Yusuf 12: 94.
[2]: Al-Kafi, vol. 1, p. 232; Kamaluddin, vol. 2, p. 674; Bihar al-Anwar, vol. 52, p. 327.
[3]: Kifayah al-Athar, p. 263; Bihar al-Anwar, vol. 36, p. 409; ‘Awalim, vol. 15, section 3, p. 269; Ithbat al-Hudah, vol. 3, p. 563.
[1]: Nu‘mani, Ghaybah, p. 308; Bihar al-Anwar, vol. 52, p. 223. See Shaykh al-Mufid, Al-Irshad, p. 275.
[2]: Al-Usul as-Sittah ‘Ashar, p. 79; Ithbat al-Hudah, vol. 3, p. 588; Bihar al-Anwar, vol. 26, p. 209; Mustadrak al-Wasa’il, vol. 11, p. 38.
[3]: Kamaluddin, vol. 2, p. 671; Khara’ij, vol. 2, p. 930; Ithbat al-Hudah, vol. 3, p. 493; Bihar al-Anwar, vol. 51, p. 58; vol. 52, p. 389.
[1]: Ihqaq al-Haqq, vol. 13, p. 357. See Nu‘mani, Ghaybah, p. 242; Kamaluddin, vol. 2, p. 366; Irshad, vol. 5, p. 36; I‘lam al-Wara, p. 433; Kashf al-Ghammah, vol. 3, p. 256.
[2]: Surah ar-Rahman 55: 41.
[3]: Ikhtisas, p. 304; Nu‘mani, Ghaybah, p. 128; Basa’ir ad-Darajat, p. 356; Bihar al-Anwar, vol. 52, p. 321; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 431; Al-Muhajjah, p. 217; Yanabi‘ al-Mawaddah, p. 429.
His Miracles
point
At the end of time, although the people will be waiting passionately for the establishment of a powerful government, which at the same time, champions the cause of
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the oppressed, they would not be optimistic about most current governments. They would not accept the statement of any party or group, and in principle, they would not regard anybody capable of reviving order in a global society and of stabilizing the chaotic world.
As such, anyone who claims to be the one to put order in society and spread security in the world must possess power beyond that of other human beings, and to prove this point necessitates the performance of miracles and extraordinary acts. Perhaps, it is owing to this that as soon as he appears Hadrat al-Mahdi (‘a) will embark on performing a series of miracles and wonders. He will point to a flying bird and it will immediately descend on his hand. He will stick a dry piece of wood in the barren ground and it will immediately turn green, sprouting twigs and leaves.
These works of wonder will prove to the people that they are dealing with a person who is in control of, and has discretion over, the heaven and the earth by the decree of God. These miracles are glad tidings for the people who, for years, and in fact, for centuries had been under the pressure and wrath of the heaven and earth; people who have been subjected to the aggression of warplanes and bombs over their heads. They would have made many sacrifices, but they were not able to find any power to hinder all these aggressions. But now they would be
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facing a man who would seem to have control of the heaven and the earth and all the things in between.
People who, till yesterday were suffering from such famine that they had to endure all kinds of afflictions and adversities just to procure their daily bread and had been subjected to severe economic strangulation as the result of drought and lack of agricultural products, would now be meeintg a person who, by just pointing a finger, will make barren ground fertile, fresh and green, and make water and rain available.
People who had been afflicted with incurable diseases will now meet a person who could cure even them and revive the dead. These are the miracles and wonders that bespeak of the power, sincerity and truthfulness of the words of this heavenly leader. In a nutshell, the people of the world would believe that this giver of glad tidings has no similarity with any of the preceding false claimants, and that he is the same true savior, the Remainder of Allah (baqiyyatullah) and the Promised Mahdi.
The miracles of al-Mahdi (‘atfs) will sometimes be shown to his combatants in order to strengthen their faith and conviction and at other times to his enemies and those who pose threats in order for them to believe in him (‘atfs).
Now, we shall present some of these miracles and wonders.
1. The Speaking of Birds
The Commander of the Faithful (‘a) said: “Hadrat al-Mahdi (‘atfs) will meet on his way a descendant of Imam al-Hasan (‘a) (Sayyid) who will have twelve
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thousand combatants with him. The Sayyid will be occupying a lofty station and regard himself more deserving of the leadership.
In reply to him, the Imam (‘atfs) will say: ‘I am the Mahdi. ’ The Sayyid will ask: ‘Do you have any proof and sign so that I can pay allegiance to you? ’ The Imam will point to a bird flying in the sky and it will descend upon his hands. Then, by the power of God, it will start talking and bear witness to the Imamate (imamah) of Hadrat al-Mahdi (‘atfs).
“In order to give further proof to the Sayyid, the Imam (‘a) will stick a piece of wood in the ground and it will turn green and sprout twigs and leaves. Again, the Imam (‘atfs) will pick up a stone from the ground, and by just a slight pressure, it will be broken into small pieces like soft paste.
“By witnessing those miracles, the Sayyid will believe in the Imam (‘a). He and all his forces will submit to the Imam (‘a) and the Imam will designate him as the commander of the frontline forces. ” [1]
2. The Gushing Forth of Water and Provisions from the Ground
Imam as-Sadiq (‘a) said: “When the Imam (‘a) appears in the city of Mecca and wants to proceed to Kufah, he will announce to his forces that they should not bring any water, food and other provisions. The Imam (‘a) will have with him the stone of Musa (‘a) (Prophet Moses) through which twelve springs gushed forth from the ground. Wherever they will stop along
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the way, he will set it up and springs will gush forth from the ground. Anyone who is hungry will be satisfied by drinking from it and anyone who is thirsty will be quenched by drinking from it.
“The soldiers will be provided with provisions and water along the way in this manner until they arrive at the city of Najaf. By setting up the stone there, water and milk will gush forth from the ground which will satisfy anyone who is hungry and thirsty. ” [1]
Imam al-Baqir (‘a) said: “When Hadrat al-Qa’im (‘a) appears, he will have with him the banner of the Prophet (S) , the ring of Sulayman (‘a) (Prophet Solomon) , and the stone and staff of Musa (‘a) (Prophet Moses). Then, by his order it will be announced that his soldiers should not bring provisions for themselves and forage for their four-footed animals (horses).
Some of their companions will say: ‘He wants to bring us to perdition and annihilate our horses through thirst and hunger. ’ The companions will set out along with the Imam. At the first place where they arrive, the Imam will strike the stone against the ground, and water and food for the forces as well as forage for the animals will emerge, and they will consume them until they arrive at the city of Najaf. ” [2]
3. Traveling throughout the World and the Absence of a Shadow
Imam ar-Rida (‘a) said: “When Hadrat al-Mahdi (‘atfs) appears, the earth will be illuminated by the light of God and it will move quickly under his feet
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(and thus he would be able to quickly traverse great distance) and he will not have a shadow. ” [1]
4. His Means of Transportation
Imam al-Baqir (‘a) said to a person named Surah: “Dhu’l-Qarnayn had the option to choose either the gentle or the wild cloud. He chose the former and the latter is preserved for Hadrat as-Sahib (‘atfs). ” [2]
Surah asked: “What do you mean by the wild cloud? The Imam (‘atfs) replied: “It refers to clouds having thunder, lightning, storms, and thunderbolts. Whenever there is such a cloud, your Sahib is riding on it. Undoubtedly, he will ride on the cloud and by means of it he will go to the higher sky, and he will traverse the seven skies and earths/planets (zamin) five of which are habitable while the other two are in ruins. ” [3]
Imam as-Sadiq (‘a) said: “God gave Dhu’l-Qarnayn the option to choose between the wild and gentle clouds. He chose the gentle cloud and it is the cloud without thunder and lightning, and if he had chosen the wild cloud, he would not have been able to utilize it because God has preserved it for Hadrat al-Qa’im (‘atfs). ” [4]
5. Slowness of the Movement of Time
Imam al-Baqir (‘a) said: “When the Imam of the Time (‘a) appears, he will set out toward Kufah. He will rule there for seven years each year of which would be equivalent to ten years of yours. Then, he will do whatever God wishes. ” It was asked: “How could the years become longer? ” The Imam (‘a) answered: “God will order the (solar) system (and the
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angel managing it) to reduce the speed of its movement. As such, the days and years will become longer. ”
It was said: “It is said that if there were the least change in their (units of the system) movement, they will experience trouble and perish. ” The Imam (‘a) said: “This statement is that of the materialists and deniers of God, but the Muslims (who believe in God as the Regulator of them all) do not make such a statement. ” [1]
6. The Power of Takbir
Regarding al-Mahdi’s (‘atfs) conquest of Constantinople, Ka‘ab said: “He will put the banner on the ground and approach the water to perform ritual ablution (wudu) for the morning prayer (salah as-subh) and the water will be taken away from him. He will remove the banner and move toward the water until such time that an area will be cleared of water.
Then, he will place the banner on the ground and call the attention of the soldiers, saying: “O people! God will split the sea for you just as He did for the Children of Israel. ” Thereafter, the soldiers will pass through the sea and will arrive in the city of Constantinople. The soldiers will utter takbir (the shout of Allahu akbar (Allah is great) ) and the walls of the city will crumble.
They will utter takbir again and the walls will crumble again. The third time that they utter takbir, the walls at the center of the twelve watchtowers will collapse. ” [2]
The Messenger of Allah (S) said: “…Hadrat al-Mahdi (‘atfs) will arrive in Constantinople.
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At that time, the castle will have seven walls. The Imam will utter takbir seven times and the walls will crumble and by slaying many of the Byzantines it will be conquered by Hadrat al-Mahdi (‘atfs) and a group will also embrace Islam. ” [1]
In this regard, the Commander of the Faithful (‘a) said: “…Afterward, Hadrat al-Mahdi and his supporters will continue to move and the walls of every castle of the Byzantines they pass by will crumble with their recitation of “La ilaha illallah” (There is no god but Allah) until such time that they will arrive at the city of Constantinople.
They will utter takbirs there and suddenly the gulf [2] in the vicinity of Constantinople will dry up and its water will go deep under the ground, and the walls of the city will also crumble. From there, they will move toward the city of Rome and when they arrive there, the Muslims will utter takbir three times and the city will disintegrate like fine sand and gravel in the face of strong winds. ” [3]
The Imam (‘a) also said: “…The Mahdi (‘atfs) will continue his advance until he arrives in one of the cities in the Orient by the sea. His soldiers will utter takbir three times and subsequently the walls of the city will separate from each other and crumble. ” [4]
7. Passing over the Water
Imam as-Sadiq (‘a) said: “My father said: ‘When Hadrat al-Qa’im stages the uprising… he will dispatch soldiers to the city of Constantinople. When they reach the gulf, they will
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write a sentence on their feet and they will pass over the water. When the Byzantines see this miracle and magnificence, they will say to one another: “If such are the soldiers of the Imam of the Time, how much greater would be the Imam himself?! ” As such, they will open the gates of the city for them and the soldiers of the Imam will enter the city and rule there. ” [1]
----------
[1]: ‘Aqd ad-Darar, pp. 97, 138-139; Al-Qawl al-Mukhtasar, p. 19; Shi‘ah wa’r-Raj‘ah, vol. 1, p. 158.
[1]: Basa’ir ad-Darajat, p. 188; Al-Kafi, vol. 1, p. 231; Nu‘mani, Ghaybah, p. 238; Khara’ij, vol. 2, p. 690; Nur ath-Thaqalayn, vol. 1, p. 84; Bihar al-Anwar, vol. 13, p. 185; vol. 52, p. 324.
[2]: Kamaluddin, p. 670; Bihar al-Anwar, vol. 52, p. 351; Al-Wafi, vol. 2, p. 112.
[1]: Kamaluddin, p. 372; Kifayah al-Athar, p. 323; I‘lam al-Wara, p. 408; Kashf al-Ghammah, vol. 3, p. 314; Fara’id al-Samtayn, vol. 2, p. 336; Yanabi‘ al-Mawaddah, p. 489; Nur ath-Thaqalayn, vol. 4, p. 47; Bihar al-Anwar, vol. 51, p. 157. See Kifayah al-Athar, 324; Ihtijaj, vol. 2, p. 449; I‘lam al-Wara, p. 409; Khara’ij, vol. 3, p. 1171; Mustadrak al-Wasa’il, vol. 2, p. 33.
[2]: Sahib or Sahib az-Zaman (The Owner/Master or Owner/Master of the Time): one of the titles of Imam al-Mahdi (‘a). (Trans. )
[3]: Shaykh al-Mufid, Al-Ikhtisas, p. 199; Basa’ir ad-Darajat, p. 409; Bihar al-Anwar, vol. 52, p. 321.
[4]: Al-Ikhtisas, p. 326; Bihar al-Anwar, vol. 52, p. 312; Ghayah al-Maram, p. 77.
[1]: Shaykh al-Mufid, Al-Irshad, p. 365; Bihar al-Anwar, vol. 52, p. 337; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 400.
[2]: ‘Iqd ad-Durar, p. 138.
[1]: Al-‘Ilal al-Mutanahiyyah, vol. 2, p. 855; ‘Aqd ad-Darar, p. 180.
[2]: Perhaps, it refers to the Dardanelles Strait and the Sea of Marmara. (Trans. )
[3]: ‘Iqd ad-Durar, p. 139.
[4]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 161.
[1]: Nu‘mani, Ghaybah, p. 159; Dala’il al-Imamah, p. 249; Ithbat al-Hudah, vol. 3, p. 573; Bihar al-Anwar, vol. 52, p. 365.
8. Curing the Sick
The Commander of the Faithful (‘a) said: “…Hadrat al-Mahdi (‘a) will hoist the banners and show his miracles, and by the decree of God he will create many things from nothing. He will cure the sick suffering from leprosy and vitiligo, [2] revive the dead and let the living die. ” [3]
9. The Staff of Musa (Moses) in His Hand
Imam al-Baqir (‘a) said: “The staff of Musa (‘a) had belonged to Adam (‘a) , which had been handed down to Shu‘ayb (‘a) and after him, it had been given to Musa ibn ‘Imran (‘a). That staff is with us and as I saw it recently, it was still green like the day it was cut from the tree. If something is asked from the staff, it will talk and it would be ready for our Qa’im. Whatever Musa did with it will also be performed by Hadrat al-Qa’im, and whatever the staff is ordered, it will execute and wherever it is thrown, it will swallow all sorceries. ” [4]
10. The Call of the Cloud
Imam as-Sadiq (‘a) said: “…Hadrat al-Mahdi (‘atfs) will appear at the end of time. There will be a cloud moving above the
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head of the Imam and it will move along with him to cover him from the sunlight. With a clear and understandable voice, it will proclaim, “This is Mahdi”. ” [1]
Finally, based on the statement of Imam as-Sadiq (‘a) , “No miracle from among the miracles of the prophets and the executors of will (awsiya’) will remain without being performed by God, the Glorified and Honored, through our Qa’im so as to complete the proof for the enemies. ” [2]
----------
[2]: Vitiligo or vitiligo vulgaris: a medical condition causing smooth white patches on the skin, usually on the hands, feet, and face, and later spreading to other parts of the body. Although the patches are painless, they lack protective skin coloration and are vulnerable to painful sunburn. (Trans. )
[3]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 169.
[4]: Kamaluddin, vol. 2, p. 673; Bihar al-Anwar, vol. 52, p. 318, 351; Al-Kafi, vol. 1, p. 232.
[1]: Tarikh Mawalid al-A’immah, p. 200; Kashf al-Ghammah, vol. 3, p. 265; Sirat al-Mustaqim, vol. 2, p. 260; Bihar al-Anwar, vol. 51, p. 240; Ithbat al-Hudah, vol. 3, p. 615; Nur Kashf al-Astar, p. 69.
[2]: Khatunabadi, Arba‘in, p. 67; Ithbat al-Hudah, vol. 3, p. 700.
The Soldiers of Imam al-Mahdi (‘atfs)
point
The forces of Hadrat al-Mahdi (‘atfs) will be composed of various nationalities and at the time of uprising they will be called through unique means. The individuals who have been designated before as commanders will assume the responsibility of guiding the soldiers and planning war operations.
The soldiers to be accepted in the army of al-Mahdi (‘atfs) under special circumstances have peculiar characteristics of their own. Some will be present in the primary staff and some will join the army. A group has been called the security guard corps.
In this chapter, we will take a look at the hadiths related to this topic.
Commanders of the Army
point
In the hadiths we can read the names of the individuals who have been associated with particular military operations and the command of a number of soldiers. In this section, we shall mention the names and functions of some of them:
1. Hadrat ‘Isa (Jesus Christ) (‘a)
The Commander of the Faithful (‘a) said in a sermon (khutbah): “…Then the Mahdi (‘atfs) will appoint Hadrat ‘Isa (‘a) as his representative in the offensive operations against ad-Dajjal (the Anti-Christ).
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‘Isa (‘a) will set out to capture and suppress ad-Dajjal.
Ad-Dajjal who will then be controlling the entire world, destroying agriculture and human generation, will call the people toward him and anyone who accepts him will be treated with favor and anyone who refuses to accept him would be killed. He will travel throughout the world, with the exception of Mecca, Medina and Bayt al-Muqaddas (Jerusalem) , and all the illegitimate children from both the east and the west of the globe will rally around him.
“Ad-Dajjal will set out toward the Hijaz and ‘Isa (‘a) will intercept him at the passage of Harsha. ‘Isa (‘a) will direct a horrible shout at him and strike him a decisive blow. Ad-Dajjal will melt in a blazing fire like lead melting in fire. ” [1]
The penetration of the blow that will lead to the melting of ad-Dajjal is perhaps due to the use of the ultramodern weapons at that time, or it could be due to one of the miracles of Hadrat ‘Isa.
Concerning the salient features of Hadrat ‘Isa (‘a) , it is thus stated: “He has such magnificence that once the enemy sees him he will remember death as if ‘Isa was demanding his life. ” [2]
2. Shu‘ayb ibn Salih
The Commander of the Faithful (‘a) said: “The Sufyani and the bearers of the black banners will confront each other while among the latter there will be a young man from the Bani Hashim in the palm of whose left hand would be a black mole. He would
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be in front of his soldiers and would be from the tribe of Bani Tamim. His name is Shu‘ayb ibn Salih. ” [1]
Hasan al-Basri said: “In the land of Rey a person named Shu‘ayb ibn Salih will appear having broad shoulders, a dark complexion, and beardless. There will be an army of four thousand men under his command whose garments will be white and their banners will be black. They will constitute the vanguard of the Mahdi’s army. ” [2]
‘Ammar ibn Yasir said: “Shu‘ayb ibn Salih is the standard-bearer of Hadrat al-Mahdi. ” [3]
Shablanji said: “The commander of the advance forces of Hadrat al-Mahdi (‘atfs) will be a man from the tribe of Bani Tamim with a slight beard and who will be called, Shu‘ayb ibn Salih. ” [4]
Muhammad ibn Hanafiyyah said: “An army will set out from Khurasan that will wear black belts and white shirts. One of the army’s vanguards will be the commander called Shu‘ayb ibn Salih or Salih ibn Shu‘ayb who is from the tribe of Bani Tamim. They will defeat the soldiers of the Sufyani and drive them away; they will arrive in Bayt al-Muqaddas and pave the ground for the government of Hadrat al-Mahdi. ” [5]
3. Isma‘il the Son of Imam as-Sadiq (‘a) and ‘Abdullah ibn Sharik
Abu Khadijah said that Imam as-Sadiq (‘a) said: “I asked God to keep (my son) Isma‘il alive after me but He did not grant it, but granted him another station. He will be the first person to reappear along with his ten companions. ‘Abdullah ibn Sharik will be his standard-bearer and one of
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his ten companions. ” [1]
Imam al-Baqir (‘a) said: “It is as if I can see ‘Abdullah ibn Sharik al-‘Amiri who has put a black turban on his head with the two sides of his turban placed between his shoulders. With an army of four thousand men as vanguards of our Qa’im, they will climb the mountain slope and always utter takbir. ” [2]
4. ‘Aqil and Harith
Hadrat ‘Ali (‘a) said: “Hadrat al-Mahdi (‘a) will let the army advance until they will arrive in Iraq in such a manner that soldiers will be moving to his front and at the rear. The commander of the advance forces will be a man named ‘Aqil while the commander of the rear soldiers will be a man named Harith. ” [3]
5. Jubayr ibn Khabur
Imam as-Sadiq (‘a) quoted the Commander of the Faithful (‘a) as saying: “While their weapons have already been drawn from the scabbards, this person—Jubayr—along with four thousand men in Jabal al-Ahwaz will wait for the advent of the Qa’im from among us, the Ahl al-Bayt. Then, this person along with and beside the Imam will engage in combat against the enemy. ” [4]
6. ‘Umar ibn Mufaddal
Imam as-Sadiq said to Mufaddal: “You, along with forty four other persons, will be with Hadrat al-Qa’im (‘atfs). You will be on the right side of the Imam (‘a) enjoining (good) and forbidding (evil) , and the people at that time, compared to the people of today, will believe in you more sincerely. ” [5]
7. The Companions of the Cave (ashab al-kahf)
The Commander of the Faithful (‘a) said: “The Companions of the Cave (ashab al-kahf) will come to assist the Mahdi (‘atfs). ” [6]
The Nationality of the Soldiers
point
The forces
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of Hadrat al-Mahdi (‘atfs) will be composed of various nationalities. In the hadiths there are various views in this regard. Sometimes, the soldiers of the Imam (‘atfs) have been described as a‘jam—interpreted as non-Arabs.
Some hadiths cite the names of the cities and countries from which soldiers will hasten to assist the Imam (‘atfs). At other times, they have mentioned particular communities (aqwam) such as the repentant from among the Children of Israel, the faithful among the Christians, and upright people to be revived in the future, who will assist the Imam (‘a).
In this chapter, we will mention some hadiths in this regard.
1. Iranians
----------
[1]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 167.
[2]: Ibn Hammad, Fitan, p. 161.
[1]: Ibn Hammad, Fitan, p. 86; ‘Iqd ad-Durar, p. 127; Kanz al-‘Ummal, vol. 14, p. 588.
[2]: Ibn Tawus, Malahim, p. 53; ‘Iqd ad-Durar, p. 130; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 210.
[3]: Ibn Tawus, Malahim, p. 53; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 211.
[4]: Nur al-Absar, p. 138; Shi‘ah wa’r-Raj‘ah, vol. 1, p. 211.
[5]: Ibn Hammad, Fitan, p. 84; Ibn al-Munadi, p. 47; Darmi, Sunan, p. 98; ‘Iqd ad-Durar, p. 126; Ibn Tawus, Fitan, p. 49.
[1]: Al-Ayqaz min al-Haj‘ah, p. 266. See Kashi, Ikhtiyar Ma‘rifah ar-Rijal, p. 217; Ibn Dawud, Ar-Rijal, p. 206.
[2]: Al-Ayqaz min al-Haj‘ah, p. 266. See Bihar al-Anwar, vol. 53, p. 67; Ithbat al-Hudah, vol. 3, p. 561.
[3]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 158.
[4]: Khara’ij, vol. 1, p. 185; Bihar al-Anwar, vol. 41, p. 296; Mustadrakat ‘Ilm Rijal al-Hadith, vol. 2, p. 118. Notwithstanding an extensive study of both Sunni and Shi‘ah books which I have conducted regarding Jubayr ibn Khabur, I have found nothing except the following point: Imam as-Sadiq (‘a) said: “Jubayr ibn Khabur was a treasurer of Mu‘awiyah. His old mother was living in Kufah. One day Jubayr said to Mu‘awiyah: “I missed my mother. Kindly permit me to see her so that I could fulfill some of those rights I owe to her. ” Mu‘awiyah said: “What is your business in the city of Kufah? There is a sorcerer there named ‘Ali ibn Abi Talib and I am not sure that he would not deceive you. ” Jubayr said: “I have no business with ‘Ali. I want to go there in order to see my mother and give to her some of her rights. ” After being granted permission, Jubayr set out for the journey. When he arrived in the city of Kufah—since the Commander of the Faithful (‘a) after the Battle of Siffin had assigned guards to be posted around the city who used to control the traffic to and from the city—he was arrested by the guards and brought to the city center. ‘Ali said to him: “You are among the Godly treasurers. Mu‘awiyah said to you that I am a sorcerer. ” Jubayr said: “By God! He has said exactly that. ” The Imam (‘a) said: “You have an asset along with you a portion of which you have buried in the ‘Ayn at-Tamar district. ” Jubayr also admitted it. Afterward, the Commander of the Faithful (‘a) ordered Imam al-Hasan (‘a) to entertain him. The following day, ‘Ali (‘a) said to his followers: “This person in Jabal al-Ahwaz…” (The complete sentence is in the text of the book. )
[5]: Dala’il al-Imamah, p. 248; Ithbat al-Hudah, vol. 3, p. 573.
[6]: Husayni, Al-Hidayah, p. 31; Irshad al-Qulub, p. 286; Hilyah al-Abrar, vol. 2, p. 601. The other persons are Dawud Raqi and Najm ibn A‘yun, Hamran ibn A‘in, and Maysar ibn ‘Abdul-‘Aziz whose revival and presence at the time of Imam al-Qa’im (‘atfs) have been mentioned in some hadiths, which we shall discuss later.
point
It can be understood from the hadiths that a considerable number of the special soldiers in the army of al-Mahdi (‘atfs) would be Iranians and they have been mentioned in various ways such as the people of Rey, the people of Khurasan, the treasures of Taleqan, the Qummis, the people of Persia, etc.
Imam al-Baqir (‘a) said: “The forces with black banners that will rise up from Khurasan will come to Kufah, and when Hadrat al-Mahdi (‘atfs) appears in Mecca, they will pay allegiance to him. ” [1]
Imam al-Baqir (‘a) also said: “The supporters of Hadrat al-Qa’im (‘a) will be three hundred and thirteen persons who will be from the children of the a‘jam (non-Arabs). ” [2]
‘Abdullah ibn ‘Umar said that the Prophet (S) said: “God will give your (Muslims’) power to the a‘jam; they are like lions that will never desert the battlefield. They will kill you (Arabs) and plunder your
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properties. ” [1]
Hudhayfah also narrated a hadith with the same content from the Prophet (S). [2] Of course, the implication of the hadith is debatable and problematic. Based on the hadiths, a time will come when the Iranians will unsheathe their swords against the Arabs to spread Islam and make them return to Islam, and they will slay those who oppose them. The condition of the Arabs at that time will be very deplorable with difficult and unpleasant days awaiting them.
Although a‘jam is said to be the non-Arabs, the Iranians are definitely included. On the basis of other hadiths, both in preparing the ground for operations to be conducted prior to the advent (zuhur) and at the time of the uprising of Hadrat al-Mahdi (‘atfs) , the Iranians will have a pivotal role and they will constitute a large number of combatants.
In a sermon delivered by ‘Ali (‘a) regarding the supporters of al-Mahdi (‘atfs) and their nationalities, the names of some Iranian cities have been mentioned.
Asbagh ibn Nabatah said that the Commander of the Faithful (‘a) delivered a sermon in which he mentioned Hadrat al-Mahdi (‘atfs) and his supporters who will accompany him in the uprising, saying: “One is from Ahwaz; one from Shushtar; three are from Shiraz whose names are Hafs, Ya‘qub and ‘Ali; four are from Isfahan whose names are Musa, ‘Ali, ‘Abdullah, and Ghalfan; one from Burujerd named Qadim; one is from Nahavand named ‘Abdur- Razzaq; three are from Hamedan [3] whose names are Ja‘far, Ishaq and Musa; ten are from
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Qum whose names are that of the Ahl al-Bayt of the Messenger of Allah (and in another hadith eighteen have been mentioned) ; one from Shirvan’; and one is from Khurasan named Darid.
There are also five whose names are that of the Companions of the Cave; one from Amul; one from Gorgan; one from Damghan; one from Sarakhs; one from Saveh; twenty four from Taleqan; two from Qazvin; one from Fars; one from Abhar; one from Ardebil; three from Maragheh; one from Khuy; one from Salmas; three from Abadan; and one from Kazerun. ”
Then, the Commander of the Faithful said: “The Noble Prophet (S) mentioned to me three hundred and thirteen persons of the supporters of al-Mahdi (‘atfs) equal to the number of the supporters in (the Battle of) Badr, and he said: ‘God will bring them from both the east and the west to the precinct of the Ka‘bah’ faster than the blink of an eye. ” [1]
As you can observe, among the three hundred and thirteen persons constituting the special corps of Hadrat al-Mahdi (‘atfs) —who will accompany him at the beginning of the uprising—seventy two will come from the present cities of Iran. If we also take into account what has been narrated in Dala’il al-Imamah [2] of Tabari and the names of cities that were in Iran at that time, the number of Iranians will become more than this.
In this hadith the name of a city is sometimes mentioned twice, sometimes the names of some cities in a country, and
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at other times the name of the very country has been mentioned.
In case the hadith has been correctly recorded, it perhaps bespeaks of the divisions and the names used at that time, thus geographical divisions in the present age cannot serve as the criteria to interpret and understand this hadith; for, the names of cities change over time; sometimes, the name of one city is used for a country at the present time or vice versa.
The other point is that by collating the names of cities (mentioned in the
hadith
in question) with the present geographical map of the world, it can be concluded perhaps that the supporters of the Imam are scattered throughout the world and it is possible that the word “
afranjah
” mentioned in the
hadith
refers to the western hemisphere. If this collation and statement were correct, the
hadith
will become meaningful with the dictum,
“
قلبت
خلیت
لو
”
.
It is because at no time will the earth be devoid of good men; otherwise, it will come to an end.
In other hadiths, some cities have been especially mentioned. Here, we will suffice to mention some hadiths concerning the cities of Qum, Khurasan and Taleqan:
a. Qum
Imam as-Sadiq (‘a) said: “The soil of Qum is holy… Aren’t they the supporters of our Qa’im and callers toward our right? ” [1]
‘Affan al-Basiri said that Imam as-Sadiq (‘a) said to him: “Do you know why Qum is named “Qum”? ” I replied: “God, His Messenger and you know better. ” He said: “It
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is called Qum because its inhabitants will rally behind the Qa’im of Muhammad’s Progeny (‘atfs) and rise up along with him (‘atfs). Along this line, they will show their perseverance and assist him (‘atfs). ” [1]
b. Khurasan
The Commander of the Faithful (‘a) said that the Messenger of Allah (S) said: “…There are treasures in Khurasan but they are not gold and silver. Instead, they are men who will gather together on their belief in God and His Messenger. ” [2] Perhaps, it means that what they have in common is the correct belief in God and His Messenger, or it may mean that God will gather them one day in Mecca.
c. Taleqan
The Commander of the Faithful (‘a) said: “Blessed is Taleqan! It is because God has treasures there which are neither gold nor silver. Instead, they are men of faith who have really recognized God and they will be the companions of the Mahdi (Guided One) of Muhammad’s Progeny (‘atfs) at the end of time. ” [3]
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[1]: Ibn Hammad, Fitan, p. 85; ‘Aqd ad-Darar, p. 129; Al-Hawi Li’l-Fatawa, vol. 2, p. 69.
[2]: Nu‘mani, Ghaybah, p. 315; Ithbat al-Hudah, vol. 3, p. 547; Bihar al-Anwar, vol. 52, p. 369.
[1]: Firdaws al-Akhbar, vol. 5, p. 366.
[2]: ‘Abdur-Razzaq, Musannif, vol. 11, p. 385; Al-Mu‘jam al-Kabir, vol. 7, p. 268; Hilyah al-Awliya’, vol. 3, p. 24; Firdaws al-Akhbar, vol. 5, p. 445.
[3]: Probably it refers to the Arab tribe of Hamdan.
[1]: Ibn Tawus, Malahim, p. 146.
[2]: Dala’il al-Imamah, p. 316.
[1]: Bihar al-Anwar, vol. 60, p. 218.
[1]: Ibid. , p. 216.
[2]: Ibn Tawus, Malahim, p. 147; Rawdah al-Wa‘izin, p. 310; Bihar al-Anwar, vol. 52, p. 304.
[3]: Shafi‘i, Bayan, p. 106; Muttaqi Hindi, Burhan, p. 150; Kanz al-‘Ummal, vol. 14, p. 591; Yanabi‘ al-Mawaddah, p. 491; Kashf al-Ghammah, vol. 3, p. 268.
2. Arabs
The hadiths related to the participation of Arabs in the uprising of Hadrat al-Mahdi (‘a) can be classified into two. Some indicate their lack of participation in the revolution of al-Mahdi while a number of other hadiths mention some cities in Arab countries in which there are those who will rise up to support the Imam.
Assuming that they are authentic, the hadiths that talk about the lack of participation of the Arabs can be justified. For, it might be possible that there will be no Arabs among the soldiers who
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will accompany the Imam at the beginning of the uprising. Shaykh Hurr ‘Amili in the book, Ithbat al-Hudah, has interpreted it this way.
Concerning the Arab cities mentioned in the hadiths, perhaps non-Arab soldiers residing there will hasten to aid the Imam, and not those who are Arab in origin. It may also mean that it refers to Arab governments and states. Let us look at this category of hadiths:
Imam as-Sadiq (‘a) said: “Keep aloof from the Arabs for they will have a gloomy and dangerous future; isn’t it that no one from among them will accompany Hadrat al-Mahdi in his uprising? ” [1] Shaykh Hurr ‘Amili said: “Perhaps this statement of Imam as-Sadiq (‘a) refers to the beginning of the Mahdi’s uprising, or it alludes to their minimal participation…”
The Messenger of Allah (S) said: “Great and noble personalities from the land of Sham will join al-Mahdi (‘atfs) as well as those from the various tribes and lands adjacent to Sham; they are the ones whose hearts are said to be like pieces of iron. They are worshippers at night and lions during the day. ” [2]
Imam al-Baqir (‘a) said: “Three hundred and thirteen persons, the same number as that of the supporters (Muslim soldiers) in the Battle of Badr, will pay allegiance to Hadrat al-Mahdi in between the rukn and maqam (in the Ka‘bah). From among them, great figures from among the people of Egypt, good men from Sham, and good men from among the people of Iraq can be seen and the
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Imam will rule to the extent that God would wish. ” [1]
Imam al-Baqir (‘a) also said concerning the city of Kufah: “When Hadrat al-Qa’im appears and proceeds to Kufah, God will choose from behind Kufah (Najaf al-Ashraf) seventy thousand truthful and upright people. They will be among the supporters and companions of the Imam. ” [2]
3. The Followers of Various Religions
Mufaddal ibn ‘Umar reported that Imam as-Sadiq (‘a) said: “During the advent of the Qa’im of Muhammad’s Progeny (‘a) , some people will come from behind the Ka‘bah such as the twenty seven persons from the community (qawm) of Musa (Moses) —those who rightfully give judgment; the seven persons from the Companions of the Cave; Yusha‘ the executor of Musa’s will (wasi) (Joshua) ; the believer from the family of Pharaoh; Salman al-Farsi; Abu Dujanah al-Ansari; [3] and Malik al-Ashtar. ” [4]
Imam as-Sadiq (‘a) said: “The souls of the believers can see the Progeny of Muhammad (‘a) in the mountains of Radawi, partake of their food, drink their beverages, participate in their assemblies, and talk with them until such time that the Qa’im from among us, the Ahl al-Bayt, rises up. At that time, God will incite them; they will accept the call of the Imam in large groups and accompany him. During that time, those who possess false beliefs will fall into doubt and skepticism, and the groups, parties, and claimants to fellowships and partisanships will disintegrate while those who are near to God (muqarrabin) (and the believers) will attain salvation. ” [5]
Ibn Jarih reported: “I have heard that when the twelve tribes of the Children
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of Israel killed their prophets and turned infidels, one tribe regretted doing such an act and was disgusted with it; they asked God to separate them from the rest of the tribes. God opened a tunnel underground in which they travelled for the period of one year and a half until they came out behind the land of China, and up to now they are still there. They are Muslims and they face our Qiblah. ” [1]
Some say that on the night of the ascension (mi‘raj) , Jibra’il brought the Noble Prophet (S) to them, and the Prophet (S) read for them ten Meccan chapters (suwar) of the Qur’an. They were convinced and acknowledged his prophetic mission. The Prophet (S) ordered them to stay there, abandon work on Saturday (which is the Sabbath day for the Jews) , establish prayer, and give the poor-rate (zakat). They accepted it and performed these duties. [2] And the other obligations had not been made incumbent upon them.
Ibn ‘Abbas said: “In the exegesis of the blessed verse (ayah):
﴿
وَقُلْنَا مِن بَعْدِهِ لِبَنِی إِسْرَائِیلَ اسْکُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِکُمْ لَفِیفًا ﴾
“After him We said to the Children of Israel, ‘Take up residence in the land, and when the occasion of the other (promise) comes, We shall gather you in mixed company,” [3]
It is said that the “promise in the end” (wa‘dah al-akhirah) refers to the advent of Hadrat ‘Isa (‘a) who, along with the Children of Israel, will rise up. Our companions, however, have narrated that they will
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rise with the Qa’im of Muhammad’s Progeny (‘a). ” [1]
On the exegesis of the noble verse, “Among the people of Moses is a nation who guide (the people) by the truth and do justice thereby,” [2] the late Majlisi said: “There is a difference of opinions as to who constitute this ummah. ”
Others such as Ibn ‘Abbas say: “They are a community that lives beyond China. Their land has been largely separated from China by a desert full of sand. They will never make any changes in the law of God. ” [3]
In describing them, Imam al-Baqir (‘a) said: “They do not regard property as exclusive to them unless their brethren in faith are treated as partners to it. They also rest at night and are awake in the day, and are engaged in agriculture. But none of us (people) could go to their land and none of them will come to us (people) , and they are on the right path. ” [4]
Concerning the noble verse,
﴿
وَمِنَ الَّذِینَ قَالُواْ إِنَّا نَصَارَى أَخَذْنَا مِیثَاقَهُمْ فَنَسُواْ حَظًّا مِّمَّا ذُکِّرُواْ بِهِ
﴾
“Also from those who say, ‘We are Christians,’ We took their pledge; but they forgot a part of what they were reminded,” [5]
Imam as-Sadiq (‘a) said: “The Christians will be reminded of this path and rule, and a group from them will accompany Hadrat al-Qa’im (‘atfs). ” [6]
4. Jabalqa and Jabarsa
Imam as-Sadiq (‘a) said: “God has a city called Jabalqa in the eastern hemisphere having twelve gates of gold. The distance of one gate to another is one farsang (6 kilometers). There
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is a tower in each of the gates that can accommodate an army of twelve thousand men.
Their equipment, weapons and swords have been ready and they are waiting for the advent of Hadrat al-Qa’im. God has also a city called Jabarsa in the western hemisphere (with the same features) , and I am the proof of Allah for them. ” [1]
There are numerous other hadiths about the other cities and lands in the world whose inhabitants never commit sins against God. For further information, refer to volume 54 of the book, Bihar al-Anwar.
It can be understood from the hadiths as a whole that Hadrat al-Mahdi (‘atfs) has armies and bases on standby, which at the time of his advent, will participate in combat. From some other hadiths, however, it can be understood that they have passed away a long time ago and in order to assist the Imam, God will revive them and let them return to the world. [2]
Imam a
s
-
S
adiq (‘a) said: “Najm ibn A‘yun is among those who will engage in
jihad
after their
raj‘ah
(return to life). ”
[3]
He also said regarding
H
amran and Maysar: “It is as if I can see
H
amran ibn A‘in and Maysar ibn ‘Abdul-‘Aziz holding swords and delivering sermons to the people
(“
الناس
یخبطان
”)
between
Saf
a
[4]
and Marwah
[5]
(in Mecca). ”
[6]
In
Mu‘jam ar-Rij
a
l al-Had
i
th
, the late
A
yatull
a
h al-
‘
U
z
m
a
Sayyid Ab
u
’l-Q
a
sim al-Kh
u
’
i interprets
“
الناس
یخبطان
”
as “striking the people with the sword”.
Similarly, Imam as-Sadiq (‘a) looked at Dawud Raqi [7] and said: “Anyone who wants to see
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a man from among the supporters of Hadrat al-Qa’im should look at this man (i. e. , this man is among the supporters of al-Mahdi who will return to life again). ” [1]
----------
[1]: Shaykh at-Tusi, Ghaybah, p. 284; Ithbat al-Hudah, vol. 3, p. 517; Bihar al-Anwar, vol. 52, p. 333.
[2]: Ibn Tawus, Malahim, p. 142; Bihar al-Anwar, vol. 52, p. 304.
[1]: Shaykh at-Tusi, Ghaybah (new edition) , p. 477; Bihar al-Anwar, vol. 52, p. 334; Ithbat al-Hudah, vol. 3, p. 518.
[2]: Ibn Tawus, Malahim, p. 43; Yanabi‘ al-Mawaddah, vol. 2, p. 435; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 456.
[3]: His name is Sammak ibn Kharshah Ansari. The late Mamqani said concerning him: “I regard him as Hasan al-Hal…” See Tanqih al-Maqal, vol. 2, p. 68.
[4]: Rawdah al-Wa‘izin, vol. 2, p. 266; Ithbat al-Hudah, vol. 3, p. 55.
[5]: Al-Kafi, vol. 3, p. 131; Al-Iqaz, p. 290; Bihar al-Anwar, vol. 27, p. 308.
[1]: Bihar al-Anwar, vol. 54, p. 316. Qiblah: the direction where the Muslims face in times of prayer and other acts, which is the Ka‘bah in Mecca. (Trans. )
[2]: Bihar al-Anwar, vol. 54, p. 316.
[3]: Surah al-Isra’ (or Bani Isra’il) 17: 104.
[1]: Bihar al-Anwar, vol. 54, p. 316.
[2]: Surah al-A‘raf 7: 159.
[3]: Bihar al-Anwar, vol. 54, p. 316.
[4]: Ibid.
[5]: Surah al-Ma’idah 5: 14.
[6]: Al-Kafi, vol. 5, p. 352; At-Tahdhib, vol. 7, p. 405; Wasa’il ash-Shi‘ah, vol. 14, p. 56; Nur ath-Thaqalayn, vol. 1, p. 601; Tafsir Burhan, vol. 1, p. 454; Yanabi‘ al-Mawaddah, p. 422.
[1]: Bihar al-Anwar, vol. 54, p. 334; vol. 26, p. 47.
[2]: The Shi‘ah believe that in this very world and after the advent of Hadrat al-Mahdi (‘atfs) , the Infallible Imams and a group of the believers as well as a group of the infidels will be revived and return again to the world. There are tens of hadiths in this regard. My father, the late Ayatullah Shaykh Muhammad Rida Tabasi Najafi (r) has discussed it in detail in the second volume of the book, Ash-Shi‘ah wa’r-Raj‘ah (Najaf, 1385 AH). Recently, this book has been translated into Persian by Hujjat al-Islam Shaykh Mir Shavalad and published as Setareh-ye Derakhshan (Brilliant Star). Fifteen years ago, by making use of the writings and words of my late father, I have also published a relevant lecture note.
[3]: Al-Ayqaz min al-Haj‘ah, p. 269.
[4]: Safa: a hill in Mecca which is an extension of Abu Qubays Mountain to the east of the Masjid al-Haram. Traversing the distance between this place and Marwah (another place in Mecca) is another devotional hajj rite and is termed sa‘i (literally: effort, trial, attempt). (Trans. )
[5]: Marwah: a hill located between the east and the southeast of Mecca, north of Safa. (Trans. )
[6]: Kashi, Rijal, p. 402; Al-Khulasah, p. 98; Qahba’i, Rijal, vol. 2, p. 289; Al-Ayqaz min al-Haj‘ah, p. 284; Bihar al-Anwar, vol. 54, p. 4; Mu‘jam Rijal al-Hadith, vol. 6, p. 259.
[7]: Regarding the reliability of Dawud Raqi, the ‘ulama’ of rijal have extensive discussions. Some have considered this hadith as “weak” (da‘if) while others treated it reliable (mu’aththaq). Another hadith has been reported from Imam as-Sadiq (‘a) as he has said: “The station and position of Dawud to me is that of Miqdad to the Prophet (S). ” Tanqih al-Maqal, vol. 2, p. 414.
[1]: Al-Ayqaz min al-Haj‘ah, p. 264.
The Number of Soldiers
point
Regarding the number of the soldiers and supporters of the Imam of the Time (‘atfs) , there are various hadiths available. Some hadiths say that their number is three hundred and thirteen while others say ten thousand and more. It is necessary here to highlight two points:
1. The three hundred and thirteen persons—as mentioned in the hadiths—are the special forces that will be in the company of the Imam at the beginning of the uprising. They will be the administrators of the global government of the Imam of the Time (‘a). As the late Arbeli has stated in Kashf an-Ni‘mah: “From this hadith (regarding ten thousand persons) , it can be deduced that the number of supporters of the Imam cannot be limited to three hundred and thirteen, for it is only the number of supporters who will be in the company of the Imam at the beginning of the uprising. ”
2. The number, four thousand, ten thousand, etc. which has been mentioned in some hadiths, is not the total number of the military forces of the Mahdi (‘a). Instead—as can also be deduced from the hadiths—each of these figures indicates the number of forces who will participate in the uprising at a particular juncture of the Imam’s advent or in a particular battle in a certain part of the world. Perhaps, there are other
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issues we do not know, which will be clarified with the advent of the Imam (‘atfs).
1. Special Forces
Yunus ibn Zibyan said: “I was in the company of Imam as-Sadiq (‘a) when he mentioned the name of one of the supporters of Hadrat al-Qa’im and said: “They are three hundred and thirteen persons and each of them sees himself as being among the three hundred persons. ” [1]
As the Imam (‘a) said that “Each of them sees himself as being among the three hundred,” there are two probabilities that can be entertained in this regard:
(1) that the physical strength of each of them would be equivalent to that of three hundred persons just as the strength of one of the believers at that time would be equivalent to that of forty men; and
(2) that each of them would have three hundred forces and sees himself among three hundred forces under his command.
Therefore, they will probably be commanders of approximately three hundred soldiers. It is equally probable that it only means what it literally says. That is, each of them regards himself part of that number as some have said.
Imam Zayn al-‘Abidin (‘a) said: “Those who will disappear from their locations in order to assist Imam al-Qa’im (‘atfs) are three hundred and thirteen—equal to that of Badr—who will gather together in Mecca in the morning of the following day. ” [2]
Imam al-Jawad (‘a) said that the Messenger of Allah (S) said: “The Imam of the Time (‘a) will appear in the
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land of Tuhamah (Mecca). He has treasures that are not gold and silver, but powerful horses and illustrious men who are equal in number to that of the Companions in Badr. They are three hundred and thirteen from different parts of the world who will come to rally around him.
There is a sealed book in his possession in which the number of his supporters has been written along with their names, cities, races, characteristics, and epithets. They will all be under the command of al-Mahdi (‘atfs). ” [1]
The Messenger of Allah (S) said: “The people will gather around him like birds until they reach three hundred and fourteen persons—some of whom will be women, and the Imam will prevail over any tyrant and son of a tyrant, and justice will be as the people would wish. I wish the dead among them were among the living and benefit from justice! ” [2]
Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘atfs) will appear with three hundred and thirteen persons—equal to the number of Companions in Badr—without any prior notice and arrangement. This is when they would have been scattered like an autumn cloud. They are lions in the day and worshippers at the night. ” [3]
Iban ibn Taghlub said that Imam as-Sadiq (‘a) said: “Three hundred and thirteen persons will soon come to your mosque (Mecca). The people of Mecca know that these persons are not related to their fathers and forefathers (and are not among the people of Mecca). Each of them has a
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sword on which a word is inscribed from which thousands of words (problems) can be unravelled and solved. ” [1]
In some hadiths, the names of some of them have been mentioned of which it shall suffice to quote two hadiths:
Imam as-Sadiq (‘a) said to Mufaddal ibn ‘Umar, one of his companions: “You and forty four other men are among the supporters and companions of Hadrat al-Qa’im. ” [2]
Perhaps, what is meant by “forty four” is the number from among the companions of Imam as-Sadiq (‘a).
The Imam also said: “During the advent of the Qa’im from Muhammad’s Progeny (‘a) , twenty seven persons will come out from behind the Ka‘bah and twenty five persons from the community (qawm) of Musa (Moses) ; those who were judges that were always on the path of truth and justice; the seven persons from the Companions of the Cave; Yusha‘ the executor of Musa’s will (wasi) (Joshua) ; the believer from the family of Pharaoh; Salman al- Farsi; Abu Dujanah al-Ansari; [3] and Malik al-Ashtar will return to the world. ” [4] In some hadiths Miqdad ibn Aswad has also been mentioned.
Based on the hadiths, the angels who move things from place to place will transfer the good among the dead to holy places such as the House of God (Ka‘bah). [5] Therefore, these persons are perhaps those whose bodies will be transferred near the Ka‘bah and their raj‘ah or return to life will take place right there. Based on other reports, this place is behind the city of Kufah, i. e. Najaf al-Ashraf, which again will render
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the meaning of the hadith correct; for their bodies will be transferred there, i. e. Najaf al-Ashraf.
It is worthy of note that these individuals have experience in struggle in the political and military arenas against the taghutis [1] of their time, particularly Salman al-Farsi, Abu Dujanah, Malik al-Ashtar, and Miqdad ibn al- Aswad who had participated in the wars during the early period of Islam and had demonstrated their own acts of bravery. Some of them have also experience in leadership and command.
2. The Army of Imam al-Mahdi (‘atfs)
Abu Basir said: “A man from among the inhabitants of Kufah asked Imam as-Sadiq (‘a): ‘How many persons will be with Hadrat al-Qa’im in his uprising? People are saying that the companions of Imam are equal in number to the soldiers (of Islam) in (the Battle of) Badr, i. e. three hundred and thirteen persons. ’ The Imam (‘a) said: ‘Hadrat al-Mahdi will not appear unless he is with a strong and powerful army and a powerful army will not have less than ten thousand combatants’. ” [2]
The Imam (‘a) also said: “When God grants Hadrat al-Qa’im (‘atfs) the permission to stage the uprising, three hundred and thirteen persons will pay allegiance to him. The Imam will stay in Mecca until the number of his companions will reach ten thousand persons. Then, he will set out toward Medina. ” [3]
The Commander of the Faithful (‘a) said: “The Mahdi will appear with an army of at least twelve thousand persons and a maximum number of fifteen thousand persons. Fear and intimidation (of the enemies) with respect to
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his military forces will go ahead of his soldiers. No enemy will confront them without being defeated. He and his soldiers will not reproach anybody in the way of Allah. The slogan of his soldiers is this: ‘Let them die! Let them die! ’” [1]
Imam as-Sadiq (‘a) said: “The Imam of the Time (‘atfs) will not appear unless their assembly and number would be completed. ” The narrator asked: “How much is their number? ” The Imam (‘a) replied: “Ten thousand persons. ” [2]
Shaykh Hurr ‘Amili said: “It is stated in the hadith that the total number of the army of the Imam of the Time (‘atfs) is one hundred thousand persons. ” [3]
3. Security Guard Corps
Ka‘b said: “A man from Bani Hashim will reside in Bayt al-Muqaddas. The number of his security forces is twelve thousand. ” In another hadith he said: “The number of his guards is thirty six thousand persons, and twelve thousand will be stationed at the beginning of every highway leading toward Bayt al-Muqaddas. ” [4]
Of course, the word haras in the hadith also means “aid” and “help” but this meaning in the context of hadith is not appropriate because it possibly means the supporters and friends of the Imam (‘atfs).
----------
[1]: Dala’il al-Imamah, p. 320; Al-Muhajjah, p. 46.
[2]: Kamaluddin, vol. 2, p. 654; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 56; Nur ath-Thaqalayn, vol. 1, p. 139; vol. 4, p. 94; Bihar al-Anwar, vol. 52, p. 323.
[1]: ‘Uyun Akhbar ar-Rida, vol. 1, p. 59; Bihar al-Anwar, vol. 52, p. 310.
[2]: Majma‘ az-Zawa’id, vol. 7, p. 315.
[3]: Ibn Tawus, Malahim, p. 64; Al-Fatawa al-Hadithiyyah, p. 31.
[1]: Kamaluddin, vol. 2, p. 671; Basa’ir ad-Darajat, p. 311; Bihar al-Anwar, vol. 52, p. 286.
[2]: Dala’il al-Imamah, p. 248; Ithbat al-Hudah, vol. 3, p. 573.
[3]: His name is Samak ibn Khurshah Ansari. The late Mamqani said concerning him: “I regard him as Hasan al-Hal…” See Tanqih al-Maqal, vol. 2, p. 68.
[4]: Rawdah al-Wa‘izin, p. 266; Ithbat al-Hudah, vol. 3, p. 55.
[5]: Durar al-Akhbar, vol. 1, p. 258.
[1]: The term taghut applies to any idol, object, or individual that prevents men from doing what is good, and leads them astray. The term has been used eight times in the Qur’an. Prior to Islam, taghut had been the name of the one of the idols of the Quraysh tribe. This name is used also to mean Satan. Moreover, the term is used to indicate one who rebels against lofty values, or who surpasses all bounds in his despotism and tyranny and claims the prerogatives of divinity for himself whether explicitly or implicitly. (Trans. )
[2]: Kamaluddin, vol. 2, p. 654; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 134; Nur ath-Thaqalayn, vol. 4, p. 98; vol. 1, p. 340; Al-‘Adad al-Qawiyyah, p. 65; Ithbat al-Hudah, vol. 3, p. 548.
[3]: Al-Mustajad, p. 511.
[1]: Ibn Tawus, Malahim, p. 65.
[2]: Nu‘mani, Ghaybah, p. 307; Ithbat al-Hudah, vol. 3, p. 545.
[3]: Ithbat al-Hudah, vol. 3, p. 578; Bihar al-Anwar, vol. 52, pp. 307, 367; Bisharah al-Islam, p. 190.
[4]: Ibn Hammad, Fitan, p. 106; ‘Aqd ad-Darar, p. 143.
Mustering the Soldiers
As stated earlier, the soldiers of Hadrat al-Mahdi (‘atfs) will gather around him from the different corners of the world. The hadiths indicate various means by which the soldiers become aware of the uprising and how they gather in Mecca. Some who are asleep in their beds at night will find themselves in the presence of the Imam
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(‘a) in the morning. Others will travel by traversing long distances within very short periods of time and come into the presence of the Imam (‘a). After being informed of the uprising, a certain group will join the Imam (‘a) by riding on the clouds.
Let us look at a certain hadith in this regard:
Imam as-Sadiq (‘a) said: “When the permission (of God) for the appearance and uprising is to be granted to Hadrat al-Mahdi (‘atfs) , he will recite “God” in His Hebrew name. At that time his supporters will be ready; they will number three hundred and thirteen persons who will be scattered like the autumn clouds and they will also be the standard-bearers (and commanders). While resting at night, some of them will disappear and in the morning they will find themselves in Mecca. Others will be seen riding on clouds in the daytime. They will be recognized by their names, their fathers, their families, and their reputations. ” [1]
Mufaddal ibn ‘Umar said: “I asked: ‘May I be your ransom! Which group has a higher station in terms of faith? ’ The Imam (‘a) said: ‘They are those who will move on top of the clouds, those who will disappear about whose station this blessed verse (ayah) has been revealed:
﴿
أَیْنَ مَا تَکُونُواْ یَأْتِ بِکُمُ اللّهُ جَمِیعًا
﴾
“Wherever you may be, Allah will bring you all together”. ’” [2]
The Messenger of Allah (S) said: “A community (qawm) will emerge after you that will gather the world under their feet, and
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the world will be spread out for them, while the men and women of Persia will serve them. The earth will be traversed under their steps in less than the blink of an eye in such a manner that anyone of them could cover the distance from east to west in an instant. They are not of this world and the world has also no benefit and portion for them. ” [1]
Imam al-Baqir (‘a) said: “The Shi‘ah and supporters of Mahdi (‘atfs) will go toward him from different parts of the world; the earth will be gathered under their feet and by traversing the world they will reach the Imam (‘a) and pay allegiance to him. ” [2]
‘Abdullah ibn ‘Ajlan said: “I was in the company of Imam as-Sadiq (‘a) when he was talking about the uprising of Hadrat al-Mahdi (‘a). I asked him: ‘How can we be informed of the advent of the Mahdi? ’ He answered: ‘While getting up in the morning you will see a letter under your pillow in which it would be written: ‘Following the Mahdi is an excellent and good deed’. ’” [3]
Imam ar-Rida (‘a) said: “By Allah! If our Qa’im stages the uprising, God will gather the Shi‘ah from all cities (and countries) to be around him. ” [4]
Imam as-Sadiq (‘a) also said: “While the young Shi‘ah will be sleeping on rooftops, suddenly and without prior notice, they will be brought in multitudes in one night beside him (‘atfs). Then in the morning everybody will be gathered around him (‘atfs). ” [5]
Things Necessary in Recruiting and Training the Soldiers
In this
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regard, the Commander of the Faithful (‘a) said: “The supporters of the Mahdi (‘atfs) who number three hundred and thirteen will go to him and they will find him who had been hidden, and they will ask: ‘Are you the Promised Mahdi? ’
He will answer: ‘Yes, O my supporters! ’ Then he will again hide himself from them and go to Medina. Because they will become aware of this, his supporters will leave for Medina and when they arrive at the city of Medina, the Imam (‘a) , still being hidden will return to the city of Mecca and in order to join him, his supporters will go to Mecca. Once again, the Imam (‘a) will go to the city of Medina and his supporters will go to Medina (for the second time) , again he will go to Mecca, and this routine will be repeated three times.
“The Imam (‘a) will test his supporters in such a manner in order to be aware of their degree of adherence to him. Thereafter, he will appear between Safa and Marwah and while addressing his supporters he will say: ‘I will not pursue any activity unless you pay allegiance to me under certain conditions, adhere to it and not violate it in any way. I am also obliged with respect to eight things. ’ In reply to him, the Imam’s (‘a) supporters will say in unison: ‘We do render our total submission to you, follow you, and accept whatever conditions you set. Kindly tell us what those
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conditions are. ’
“The Imam (‘atfs) will go to Mount Safa in Mecca and his supporters will also follow him. Addressing them there, he will say: ‘I will make a covenant with you under these conditions:
(1) You shall not desert the battlefield;
(2) you shall not steal;
(3) you shall not perform any illegitimate act;
(4) you shall not commit unlawful acts;
(5) you shall not do any evil and obnoxious act;
(6) you shall not unjustly strike anyone;
(7) you shall not amass gold and silver;
(8) you shall not hoard wheat and barley;
(9) you shall not destroy any mosque;
(10) you shall not bear witness to falsehood;
(11) you shall not despise and belittle any believer;
(12) you shall not consume anything earned from usury;
(13) you shall endure adversities and difficulties;
(14) you shall not curse any theist and monotheist;
(15) you shall not drink wine;
(16) you shall not wear brocade;
(17) you shall not wear silk clothing;
(18) you shall not pursue an escapee;
(19) you shall not shed blood unlawfully;
(20) you shall not nourish the hypocrite and infidel;
(21) you shall not wear fur garments;
(22) you shall make the soil as your pillow (perhaps it means that “you shall be humble and meek”) ;
(23) you shall shun unworthy acts; and
(24) you shall enjoin what is good and forbid what is wrong.
“‘If you abide with and act upon these conditions, it is incumbent upon me to choose no one but you
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as my assistants; I have to wear nothing but what you wear; I have nothing to eat but what you eat; I have nothing to ride but what you ride; I should be with you wherever you go; I have to go wherever you set out for; I have to be satisfied and pleased with a small force and fill the earth with justice and equity just as it has been full of injustice and oppression; and I have to worship God as He is worthy to be worshipped. I will remain committed to what I have said while you also have to remain committed to your pledges. ’
“The companions said: ‘We are satisfied and we promise to be committed to what you have said. ’ Then, the Imam (‘a) will shake the hands of each of his supporters (as a sign of allegiance) ’. ” [1]
Of course, it must be noted that the Imam (‘atfs) will set these conditions and impose this test on his special forces because they will serve as administrators in his global government and they are ones who, having good deeds, will play crucial roles in spreading justice in the world.
Meanwhile, it must be borne in mind that the chain of transmission of this hadith is dubious as it is from the Khutbah al-Bayan, which some scholars regard as “weak” (da‘if) notwithstanding the fact that some prominent figures have come to its defense and reinforcement. [2]
Peculiarities of the Soldiers
point
Many peculiarities and salient characteristics of the companions and supporters of al-Mahdi (‘a) have
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been stated in the hadiths and we will mention some of them below:
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[1]: Kamaluddin, vol. 2, p. 672; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 67; Nu‘mani, Ghaybah, p. 315; Bihar al-Anwar, vol. 2, p. 368; Al-Kafi, vol. 8, p. 313; Al-Muhajjah, p. 19.
[2]: Surah al-Baqarah 2: 148.
[1]: Firdaws al-Akhbar, vol. 2, p. 449.
[2]: Rawdah Al-Wa‘izin, vol. 2, p. 263; ‘Aqd ad-Darar, p. 65; Muttaqi Hindi, Burhan, p. 145.
[3]: Bihar al-Anwar, vol. 52, p. 324; Ithbat al-Hudah, vol. 3, p. 582; Bihar al-Anwar, vol. 13 (Persian translation) , p. 916.
[4]: Majma‘ al-Bayan, vol. 1, p. 231; Ithbat al-Hudah, vol. 3, p. 524; Nur ath-Thaqalayn, vol. 1, p. 140; Bihar al-Anwar, vol. 52, p. 291.
[5]: Nu‘mani, Ghaybah, p. 316; Bihar al-Anwar, vol. 52, p. 198; Bisharah al-Islam, p. 198.
[1]: Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 157; ‘Aqd ad-Darar, p. 96.
[2]: In a footnote pertaining to the Khutbah al-Bayan in the first volume of As-Shi‘ah wa’r-Raj‘ah, my late father has thus written: “We have quoted this sermon (khutbah) from the book Dawhah al-Anwar of Shaykh Muhammad Yazdi but it is not only confined to this book. In fact, it has also been quoted in other books as Aqa Buzurg Tehrani mentions the titles of the following books in volume 7 of his Adh-Dhari‘ah: a. Qadi Sa‘id Qummi, Sharh-e Hadith Ghamamah, 1103 AH; b. Muhaqqiq Qummi, Jami‘ ash-Shitab, p. 772; c. A manuscript in Imam ar-Rida (‘a) Library dated 729 AH; d. A manuscript inscribed by ‘Ali ibn Jamaluddin dated 923 AH; e. Khulasah at-Tarjuman; and f. Ma‘alim at-Tanzil. This sermon has some expressions that are repugnant to the essence of monotheism (tawhid) , but in all the manuscripts these lines are not included and as such, there is no doubt that they are among the forgeries of the Ghullahs (a certain group that attributes divinities to the infallible Imams (‘a) ). But the expressions such as انا مورق الاشجار و مثمر الثمار and the like are also numerous in other hadiths. The same is true with this phrase, بنا أثمرت الاشجار و أینعت الثمار و جرت الأنهار و بنا ینزل الغیث و تنبت عشب الأرض. In Ziyarah al-Mutlaqah, it is thus stated: و بکم تنبت الأرض أشجارها و بکم تخرج الأشجار و أثمارها... And in Ziyarah ar-Rajabiyyah, it is also stated: أنا سائلکم و آملکم فیما إلیکم التفویض و علیکم التعویض فبکم یجبر المهیض و یشفى المریض و... Therefore, every expression or phrase that was apparently contradictory to the apparent meaning of the Qur’an and couldn’t be justified as authentic has nothing to do whatsoever with the Infallibles (‘a). The presence of some expressions in the sermon that are forgeries should not necessarily render the whole noble sermon as unauthentic.
1. Worship and Devotion
In describing the supporters of al-Mahdi (‘atfs) , Imam as-Sadiq (‘a) said: “They keep regular vigils and spend the night standing in worship of God. During their prayers, their silent supplications are like the buzz of honeybees. They mount their horses during the daytime in line with the performance of their duties. They are worshippers at night and lions during the day. On account of fear of God, they are in a particular state. God will extend succor to the rightful Imam through them. ” [1]
The Imam (‘a) also said: “It is as if I can see the Qa’im of Muhammad’s Progeny (‘a) and his supporters behind the city of Kufah. As if birds are spreading their wings over their heads. They are running out of travel provisions and their garments are worn out and patched. There are marks of prostration on their foreheads.
Yes, they are lions in the day and worshippers in the night. Their hearts are like pieces of iron, firm and formidable. Each of them has the strength equal to that of forty men. They will not be killed by anyone but by hypocrites and infidels. God has thus described them in the Qur’an:
﴿
إِنَّ فِی ذَلِکَ لآیَاتٍ لِّلْمُتَوَسِّ
مِینَ ﴾
“There are indeed signs in that for the percipient. ” [2] ” [3]
2. Love for the Imam and Obedience to Him
Imam al-Baqir (‘a) said: “The Master of the Affair (sahib al-amr) (‘atfs) will be in occultation in some of these valleys (Dhi Tawa). Two nights prior to his
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advent, his closest attendant will go to meet some of the Imam’s supporters, asking them: ‘How many of you are here? ’ They will answer: ‘Forty persons. ’ He will ask: ‘What will happen to you if you see your leader? ’ They will reply: ‘By God! If he lives in a mountain, we will be with him and live the same way’. ” [1]
Imam as-Sadiq (‘a) said: “The supporters of the Imam (‘atfs) will place their hands on the saddle of his horse and by doing so, they will be asking for blessings. They will form a ring around him and in battles they will offer their bodies and souls for him. They will accept and do whatever he would ask from them. ” [2]
The same Imam (‘a) also stated the following in describing the supporters of al-Mahdi (‘a): “He has men whose hearts will seem to be as if they were from pieces of iron... They are more obedient to the Imam than a slave girl would be in relation to her master and owner, and they are subservient to his command. ” [3]
The Messenger of Allah (S) said: “God will gather warriors for Hadrat al-Mahdi from the different corners of the world whose number would be equal to that of the (Muslim) combatants in (the Battle of) Badr. They are very diligent and determined in their obedience to him. ” [4]
Imam as-Sadiq (‘a) said: “It is as if I can see Hadrat al-Qa’im and his supporters stationed in Najaf (Kufah) and (they are so steady and
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unflinching there) that it is as if birds are sitting on their heads. ” [1]
The warriors are standing with such discipline, lack of motion and total submission to him that it is as if birds are sitting over their heads, for if they would show the least movement, the birds will fly away.
3. Strong and Young Soldiers
The Commander of the Faithful (‘a) said: “The supporters of al-Mahdi are all young. There are no old and aged among them but a few who are like antimony for the eye and salt for the food. Of course, the least amount of a thing needed in food is salt. ” [2]
Imam as-Sadiq (‘a) said: “What Prophet Lut (Lot) (‘a) meant in his statement addressed to his enemies when he said, ‘I wish I had a potent force against you or I can take refuge in a formidable column,’ was a force similar to the potent force of the Promised Mahdi (‘atfs) and his supporters each of whom has the strength equal to that of forty men. They have hearts firmer than steel and when they traverse mountains, the rocks tremble. They do not sheathe their swords unless when God wants and is pleased with it. ” [3]
In this regard, Imam as-Sajjad (‘a) said: “When our Qa’im stages the uprising, God will keep away sluggishness and weakness from our Shi‘ah and make their hearts as firm and resolute as steel; He will grant each of them the strength of forty men and they will become rulers and leading figures on
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earth. ” [1]
Imam as-Sadiq (‘a) said: “In the government of al-Mahdi (‘atfs) our Shi‘ah will be the rulers and leading figures on earth and each of them will have the strength of forty men. ” [2]
Imam al-Baqir (‘a) said: “There is fear of the enemy in the hearts of our Shi‘ah (today) , but when our government is established and Imam al-Mahdi (‘atfs) appears, each of our Shi‘ah will be more fearless than a lion and sharper than a spear. They will crush our enemies underfoot and slay them with their hands. ” [3]
‘Abdul-Malik ibn A‘yun said: “As I got up to say goodbye to Imam al-Baqir (‘a) , I leaned on my hands and said: ‘I wish I could perceive the advent of Hadrat al-Qa’im (‘atfs) in my youth (at the moment when I am physically sound). ’
The Imam (‘a) said: ‘Are you not satisfied that your enemies are killing one another while you are safe in your own houses? If the Imam (‘a) appears, each of you will be given the strength of forty men and your hearts will be like steel so much so that if you struck the mountains with such hearts, the mountains will rend asunder and be pulled up. And you will become the leaders and trustees on earth’. ” [4]
Imam as-Sadiq (‘a) said: “At the time of our affair (the government of Hadrat al-Mahdi) , God will remove fear from the hearts of our Shi‘ah and place it on the hearts of our enemies. At that moment, each of our Shi‘ah would be sharper
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than a spear and braver than a lion. A single Shi‘ah will hit his enemy with a spear, strike him with a sword, and crush him underfoot. ” [1]
The same Imam (‘a) also said: “The supporters of al-Mahdi (‘atfs) are men whose hearts are as firm and formidable as iron. Doubt and skepticism about the Essence of God are never entertained in those hearts. They are firmer than stone. If they were given the mission to shuffle the mountains and interchange them, they would quickly do it, and if the mission of destroying a city is given to them, they would be able to destroy it (with such speed and decisiveness that it would be) as if they were eagles sitting on horses. ” [2]
4. Beloved Soldiers
Imam al-Baqir (‘a) said: “It is as if I can see the supporters of al-Mahdi (‘atfs) dominating heaven and earth and there is nothing in the world that would not be under their rule and sovereignty. Fierce animals and predatory birds also seek their pleasure. They will be so beloved that everywhere on earth will brag and boast to the other, saying: ‘Today, one of the supporters of al-Mahdi (‘atfs) dropped in and passed by here’. ” [3]
5. Lovers of Martyrdom
Regarding the characteristics of Hadrat al-Qa’im (‘atfs) , Imam as-Sadiq (‘a) said: “They have an intense fear of God and they aspire for martyrdom. Their aspiration is to be slain in the way of Allah. Their slogan is ‘O avengers of Husayn (‘a)! ’ As they move, the fear and dread of
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them in the hearts of their enemies move with the distance of one month’s travel. ” [1]
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[1]: Bihar al-Anwar, vol. 52, p. 308.
[2]: Surah al-Hijr 15: 75.
[3]: Bihar al-Anwar, vol. 52, p. 386.
[1]: ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 56; Bihar al-Anwar, vol. 52, p. 341.
[2]: Bihar al-Anwar, vol. 52, p. 308.
[3]: Loc. cit.
[4]: Ibid. , p. 310.
[1]: Ithbat al-Hudah, vol. 3, p. 585.
[2]: Shaykh at-Tusi, Ghaybah, p. 284; Nu‘mani, Ghaybah, p. 315; Ibn Tawus, Malahim, p. 145; Kanz al-‘Ummal, vol. 14, p. 592; Bihar al-Anwar, vol. 52, p. 334; Ithbat al-Hudah, vol. 3, p. 517.
[3]: Kamaluddin, vol. 2, p. 673; Bihar al-Anwar, vol. 52, pp. 317, 327.
[1]: Kamaluddin, vol. 2, p. 673; Bihar al-Anwar, vol. 52, pp. 317, 327, 372; Yanabi‘ al-Mawaddah, p. 424; Ihqaq al-Haqq, vol. 13, p. 346.
[2]: Shaykh al-Mufid, Ikhtisas, p. 24; Bihar al-Anwar, vol. 52, p. 372.
[3]: Shaykh al-Mufid, Ikhtisas, p. 24; Basa’ir ad-Darajat, vol. 1, p. 124; Yanabi‘ al-Mawaddah, pp. 448, 489; Ithbat al-Hudah, vol. 3, p. 557; Bihar al-Anwar, vol. 52, pp. 318, 372.
[4]: Al-Kafi, vol. 8, p. 282; Bihar al-Anwar, vol. 52, p. 335.
[1]: Khara’ij, vol. 2, p. 840; Bihar al-Anwar, vol. 52, p. 336. See Hilyah al-Awliya’, vol. 3, p. 184; Kashf al-Ghumah, p. 345; Yanabi‘ al-Mawaddah, p. 448. Similar hadith has also been reported from Imam al-Baqir (‘a) as recorded in Basa’ir ad-Darajat, p. 24; Bihar al-Anwar, vol. 2, p. 189.
[2]: Bihar al-Anwar, vol. 52, p. 308.
[3]: Kamaluddin, vol. 2, p. 673; Ithbat al-Hudah, vol. 3, p. 493; Bihar al-Anwar, vol. 52, p. 327.
[1]: Mustadrak al-Wasa’il, vol. 11, p. 114.
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