The Government of Truth of Imam al-Mahdi (atfs)
By: Najmuddin Tabasi
Administering a territory as wide as the world itself is a difficult task, which is only possible for a divinely guided leader and functionaries committed to this divine system and the sovereignty of Islam. Indeed, in order to administer lands and territories Imam al-Mahdi (‘atfs) will appoint ministers who will have had a record of struggle both in experience and action, and who will have shown their firmness and decisiveness.
Governors with strong personalities, who think of nothing but the welfare of the Islamic state and the pleasure of God, will take charge of state affairs. Obviously, a country whose officials possess these qualities will prevail over any difficulty. The destructions wrought by the previous governments will successfully turn into progress and conditions will be so transformed that the living will wish that the dead would live once again.
It must be noted that Hadrat al-Mahdi (‘atfs) will take charge of affairs at the time when the world will have inherited a plethora of confusions and disorders, and there will be millions of invalids as well as physically and mentally sick individuals. An atmosphere of delapidation will cast its shadow upon the world and insecurity will become prevalent everywhere. Cities will be in total ruin on account of wars and conflicts, and the decline of farming due to pollution of the ecosystem will lead to the scarcity of food.
On the other hand, the people of the world would have witnessed that many governments, parties and organizations had claimed that if they were given the chance to take charge of things, they could serve the world and its inhabitants, ensuring peace, security and improvement in economic conditions. In action, however, each of them would have been worse than the other, introducing nothing but corruption, killing and ruin.
Leninism collapsed while Maoism was disfavored by its own leaders, and Western democracy, on the other hand, is nothing more than a people-deceiving slogan.
The time will finally come when justice and equity would be implemented by the able hand of the man of God on the earth full of tyranny.[1][543] He will be so serious and decisive in actualizing the slogan that “He will fill the world with justice and equity”—that its effect would be felt everywhere.
Imam al-Mahdi (‘atfs) will administer the government and nurture the people in such a manner that the word “tyranny” will no longer hold a place in one’s mind, and according to the hadiths no person will oppress another anymore; even animals will also cease harming and oppressing others to the extent that the sheep and the wolf will mingle with each other.
Umm Salmah reported that the Prophet (S) said: “The Mahdi (‘atfs) will institute justice in society to the extent that the living will wish that their dead would live again in order to partake in reaping the fruits of justice.”[2][544]
Commenting on the noble verse (ayah),
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“Know that Allah revives the earth after its death,”[3][545]
Imam al-Baqir (‘a) said: “God will revive the earth through Hadrat al-Qa’im (‘atfs). He will behave justly on earth and with the spread of justice the earth will be revived after its death from rampant tyranny.”[4][546]
Imam as-Sadiq (‘a) also said: “By God! Certainly, the justice of al-Mahdi (‘atfs) will penetrate their houses and rooms just as heat and cold penetrate therein.”[5][547]
It can be inferred from this hadith that notwithstanding the desire of certain groups of people and even their opposition, justice will encompass the entire world without any exception.
On the exegesis of the noble Qur’anic verse (ayah),
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“Those who, if We granted them power in the land, maintain the prayer, give the zakat,”[6][548]
Imam al-Baqir (‘a) said: “This verse has been revealed concerning the station of al-Mahdi and his supporters. Through them God will manifest His religion and make it so dominant that no trace of tyranny and innovation (bid‘ah) could be seen.”[7][549]
In this regard, Imam ar-Rida (‘a) said: “During the advent of Hadrat al-Mahdi (‘atfs), he will establish the scale of justice in society and from then on, no one will oppress anyone anymore.”[8][550]
The Commander of the Faithful (‘a) also said: “The Imam (‘atfs) will behave justly with peasants and the people.”[9][551]
Jabir ibn ‘Abdullah al-Ansari said: “A person came to Imam al-Baqir (‘a) and asked: ‘Take this five hundred dirham zakat on my properties!’ The Imam (‘a) said: ‘Keep it and give it to your neighbors yourself, and the indigent and needy Muslims.’ Then, he said: ‘During the uprising of the Qa’im from among us, the Ahl al-Bayt, he will distribute property evenly and he will behave justly with them (people). Thus, anyone who follows him will actually be following God and anyone who disobeys him will actually be disobeying God. In view of this, he will be called the Mahdi (the Guided One) as he has guidance with respect to hidden affairs and issues.”[10][552]
Justice at the time of al-Mahdi (‘atfs) will be so pervasive that even religious priorities will be observed. By utilizing the facilities intended for them, those who want to perform their religious obligations will have priority over those who are at the threshold of doing optional acts of worship. For example, during the time of Hadrat al-Qa’im (‘atfs) when Islam and the divine government are established in the entire world, it would be natural for religious rites to be held in a splendorous and indescribable manner.
Due to the spread of the Islamic government, there will be no more obstacles obstructing the performance of the Abrahamic Hajj, which is one of the religious rites. In performing the Hajj the people will be like a torrential flood rushing toward the Ka‘bah. As a result, the area surrounding the Ka‘bah will be overcrowded and it would not be able to accommodate all the pilgrims.
The Imam (‘atfs) will issue an order for priority to be given to those who are performing the obligatory Hajj. In the words of Imam as-Sadiq (‘a), that will be the first manifestation of justice of the Promised Mahdi (‘atfs).
Imam as-Sadiq (‘a) said: “The first thing to be manifested of the justice of Hadrat al-Qa’im (‘a) is that he will announce that those who are performing the optional Hajj or rituals, kissing the Hajar al-Aswad,[11][553] and doing optional tawaf[12][554] would have to offer the same opportunities to those who would be performing the obligatory Hajj.”[13][555]
Government over Hearts
Naturally, the government, which in a short period of time would prevail over adversities, eliminate confusion and disorder, and sow the seeds of hope in the hearts of mankind by removing despair from them, will enjoy popular support.
The system, which could extinguish the fires of war and restore order and security in society to the extent that even animals would benefit from it, will be the government over hearts. The aspiration of mankind is to live under such a government. As such, in the hadiths the people’s adherence to the Imam and their attachment to his government have been mentioned in glowing terms.
The Messenger of Allah (S) said: “I give you glad tidings of al-Mahdi, a man from the Quraysh with whose caliphate and rule the inhabitants of the heavens and the earth will be pleased.”[14][556]
The Prophet (S) also said: “A man from my ummah will rise up whom the people of the earth and heavens will love.”[15][557]
Sabah said: “During the time of Hadrat al-Mahdi (‘atfs) young people will wish to be old enough while old people will wish that they were still small and young.”[16][558]
Maybe the old would wish that they were still small and young because they would like to spend more time under his government while the youth would wish to be old enough because they want to be responsible enough to play a role in the implementation of the programs of the divine government of Hadrat Wali al-‘Asr (‘atfs), and thus, acquire spiritual reward in the hereafter.
The government of the Imam (‘atfs) will have such an impact that even the dead will benefit from it.
In this regard, Hadrat ‘Ali (‘a) said: “A man from my progeny will come, as a result of whose advent and government, no dead person would remain in the grave without having received relief and blessings there, and they will visit and give the glad tidings of his uprising to one another.”[17][559]
In Kamil az-Ziyarat,[18][560] “al-farahah” has been interpreted as “rejoicing” and “delight” and the use of the word “mayyit” (dead) in the hadith deserves close attention because it can be concluded that this relief and comfort is universal and not confined to a particular group of souls. If we put this hadith beside those that state, “The souls of the infidels will be in the worse state of enchainment and captivity,” its meaning will be made clear; for, it is said that with the advent of the Imam, the order for their release from chastisement will be given, or the state of “the absence of relief and mercy in the treatment by the chastising angels” will be changed for a certain period, however short will it be, as a token of respect for the establishment of the divine government on earth. Within that short period, the chastising angels will desist from punishing the souls of the infidels and hypocrites.
The Capital of the Government
Abu Basir reports: “Imam as-Sadiq (‘a) said: ‘O Abu Muhammad! It is as if I can see the Qa’im of Muhammad’s Progeny along with his family descending upon the Sahlah Mosque.’ I asked: ‘Is the Sahlah Mosque his residence?’
He replied: ‘Yes; right there in the residence of Prophet Idris (Enoch) (‘a), and no prophet has been appointed without having performed prayer there. Anyone who stays there is like one who had been in the camp of the Messenger of Allah (S). There is no faithful man or woman whose heart is not favorably disposed toward that mosque. Every day and night, angels of the Divine seek refuge in that mosque to worship God. O Abu Muhammad! If I were only near you, I would perform my prayers only in that mosque.’
“‘During the uprising of our Qa’im, God will take revenge on behalf of His Messenger and all of us upon the enemies’.”[19][561]
Imam as-Sadiq (‘a) mentioned Sahlah Mosque and said: “That is the house of our Sahib (Hadrat al-Mahdi); there will be a time when he will stay there with his family.”[20][562]
Imam al-Baqir (‘a) said: “The Mahdi (‘atfs) will rise up; he will go to Kufah and reside there.”[21][563]
The same Imam (‘a) also said: “When our Qa’im rises up and goes to Kufah, there will be no believer who would not take residence there with al-Mahdi (‘atfs) or visit that city.”[22][564]
In this regard, Hadrat Amir (Imam ‘Ali) (‘a) said: “A time will come when al-Mahdi’s (‘atfs) place for prayers will be here (Kufah Mosque).”[23][565]
Abubakr Hadrami said: “I asked Imam al-Baqir (‘a) or Imam as-Sadiq (‘a): ‘Which land is more sacred after the House of God (in Mecca) and the Mosque of the Prophet (in Medina)?’ He replied: ‘O Abubakr! The land of Kufah is a sacred place, where the Sahlah Mosque is found, a mosque where all the prophets have prayed; from there divine justice will be established, and the Qa’im of God and those who rise up after him will be from there. There is the place of the prophets and their righteous successors’.”[24][566]
Muhammad ibn Fadil said: “The Day of Resurrection will not come to pass unless all the believers gather in Kufah.”[25][567]
The Messenger of Allah (S) said: “Hadrat al-Mahdi (‘atfs) will rule for nine or ten years and the most fortunate people with respect to him are the people of Kufah.”[26][568]
It can be deduced from this set of hadiths that the city of Kufah would be the epicenter of activities and the political capital of the Imam of the Time (‘atfs).
The Officials of Imam al-Mahdi’s (‘atfs) Government
It would be only natural for the administrative workers and officials in the government which Imam al-Mahdi (‘atfs) will lead to be the leading figures and best of the ummah. As such, we can observe in the hadiths that the government of Imam al-Mahdi (‘atfs) will be comprised of prophets and their successors, the most pious and righteous people of that time as well as of times past, and the towering personalities among the companions of the Prophet (S).
Some of them are Hadrat ‘Isa (‘a), the seven Companions of the Cave (ashab al-kahf), Yusha‘ (Joshuah), the executor of will (wasiyy) of Musa (‘a), the believer in the family of Pharaoh, Salman al-Farsi, Abu ad-Dujanah al-Ansari, Malik al-Ashtar an-Nakha‘i, and the tribe of Hamdan.
Hadrat ‘Isa (‘a) has been mentioned in the hadiths under various titles such as minister, successor, commander, and government official.
‘Isa (‘a) will say to Hadrat al-Mahdi (‘atfs): “Verily, I have been sent as a minister and not as chief (amir) or ruler.”[27][569]
“Hadrat ‘Isa (‘a) will be a minister of Hadrat al-Qa’im (‘atfs) as well as his doorkeeper and successor.”[28][570]
“…Then ‘Isa will come down and he will be responsible in collecting the properties of Hadrat al-Qa’im (‘atfs). The Companions of the Cave will also be behind him.”[29][571]
Imam as-Sadiq (‘a) said: “When Hadrat al-Qa’im of the Progeny of Muhammad (‘a) rises up, he will revive eighteen persons behind the Ka‘bah; they include the five persons from the community (qawm) of Musa (‘a) who will judge correctly and behave justly; the seven Companions of the Cave; Yusha‘ the wasiyy of Musa; the believer in the family of Pharaoh; Salman al-Farsi; Abu Dujanah al-Ansari; and Malik al-Ashtar.”[30][572]
In a hadith their number has been mentioned as twenty seven, mentioning fourteen persons from the community of Musa,[31][573] while another hadith mentions the name of Miqdad.[32][574]
Hadrat ‘Ali (‘a) said: “…There will be soldiers in front of Hadrat al-Mahdi (‘atfs) and his minister will be from among the tribe of Hamdan[33][575].”[34][576]
In this regard, it is also stated: “Men of God will accompany the Mahdi (‘atfs)—men who will respond to his call and support him. They will be his ministers and statesmen who will shoulder the heavy responsibilities of the government.”[35][577]
‘Abdullah ibn ‘Abbas said: “The Companions of the Cave will be supporters of the Mahdi.”[36][578]
Halabi said: “All the Companions of the Cave are of the Arab race and they speak in no language other than Arabic. They will be among the ministers of the Mahdi.”[37][579]
From the aforementioned hadiths and statements, we can conclude that the heavy burden of governing and administering the vast Islamic territories cannot be shouldered by just anybody; instead, individuals, who have been tested on many occasions and have proven their merit in various trials, must accept this responsibility.
Therefore, we can see that the head of the ministers in the government of al-Mahdi (‘atfs) is Hadrat ‘Isa (‘a) who is one of the leading prophets (ulu’l-‘azm). Similarly, among the outstanding officials of his government will be Salman al-Farsi, Miqdad, Abu Dujanah, and Malik al-Ashtar, who had shown their merit in handling affairs during both the time of the Prophet (S) and that of the Commander of the Faithful (‘a), as well as the tribe of Hamdan. All of them have embellished the pages of the early history of Islam and during the rule of ‘Ali ibn Abi Talib (‘a).
The Period of Rule
Regarding the period of rule of al-Mahdi (‘atfs), there are various hadiths existing in both Sunni and Shi‘ah sources. Some hadiths limit the period of Imam al-Mahdi’s (‘atfs) rule to seven years. Others mention eight, nine, ten, or twenty years while there are even hadiths that say one thousand years. What is certain is that the government of Hadrat al-Mahdi (‘atfs) will not be less than seven years, and this period has been emphasized in some hadiths reported from the Imams (‘a).
Perhaps it can be said that the period of rule would be seven years, but the length of a year at that time will be different from ours, as indicated in some hadiths such as the following: “His rule will be seven years and each year is equivalent to ten of your years. Therefore, the years of his rule will be equivalent to your seventy years.”[38][580]
Imam ‘Ali (‘a) said: “Hadrat al-Mahdi (‘atfs) will rule for seven years; every year in that time will be equal to ten years of yours.”[39][581]
The Holy Messenger of Allah (S) said: “The Mahdi (‘atfs) is from us… and for seven years he will take charge of affairs.”[40][582]
The Prophet (S) also said: “He will rule for seven years over this ummah.”[41][583]
The Messenger of Allah (S) also said elsewhere: “The tenure of rule of al-Mahdi (S) will be seven years at the shortest or it will last for eight or nine years at the longest.”[42][584] It has also been reported: “Hadrat al-Mahdi (‘atfs) will rule in this world for nine years.”[43][585]
Jabir ibn ‘Abdullah al-Ansari asked Imam al-Baqir (‘a): “How many years will the Imam of the Time (‘atfs) live?” The Imam (‘a) replied: “From the day of the uprising till his demise will be nineteen years long.”[44][586]
The Messenger of Allah (S) said: “Hadrat al-Mahdi (‘atfs) will rule for twenty years. He will take out the treasures from the ground; he will conquer the lands of polytheism.”[45][587]
He (S) also said: “The Mahdi (‘atfs) is from my progeny and he will rule for twenty years.”[46][588]
It has also been reported: “The Imam (‘atfs) will rule for ten years.”[47][589]
In answer to the question on how many years the Mahdi (‘atfs) will rule, Hadrat ‘Ali (‘a) said: “He will rule over the people for thirty or forty years.”[48][590]
Imam as-Sadiq (‘a) said: “Hadrat al-Mahdi (‘atfs) will be from my progeny and his age will be equal to that of Ibrahim Khalil ar-Rahman (Prophet Abraham) (‘a). He will appear at the age of eighty years and rule for forty years.”[49][591]
The same Imam (‘a) also said: “The tenure of Hadrat al-Qa’im’s (‘atfs) rule will be nineteen years and some months.”[50][592]
Imam al-Baqir (‘a) said: “Hadrat al-Qa’im (‘atfs) will rule for three hundred and nine years just as the Companions of the Cave stayed in the cave for the same period.”[51][593]
The late Majlisi said: “The hadiths regarding the Imam’s (‘atfs) period of rule must be explained under the following probabilities: Some hadiths refer to the entire period of rule while some others point to the period of stabilization and establishment. Some are based on the years and days that we are acquainted with while others are based on the years and days in the time of the Imam (‘atfs) which are long. God knows best the truth of the matter.”[52][594]
After mentioning the hadiths, the late Ayatullah Tabasi, my honorable father, gives preference to the hadith that propounds seven years, but he says: “It means that by the power of God, every year at that time will be equal to ten of our years.”[53][595]
The Growth of Knowledge and the Diffusion of Islamic Culture
A government whose leader is a person like al-Mahdi (‘atfs) for whom the doors of knowledge have been opened—doors of knowledge which have opened thirteen times compared to that of the prophets and the awliya’ (saints)—will naturally make tremendous progress in knowledge and will bring about remarkable transformations in the world of culture, science and technology.
In other words, the understanding of the science and knowledge that the Imam of the Age (‘atfs) will bring about for the people cannot be compared with the progress that mankind has so far attained. The people in turn will also show much more enthusiasm in the acquisition of knowledge to the extent that even very young women will become so well-versed in the Book of God and religious principles that they could easily deduce the decrees of God from the Holy Qur’an.
In the fields of technology and industry, there will also be astounding advancements. Although the hadiths have not mentioned the details of this advancement, the number of hadiths that have indicated something in this regard give an example of the impressive transformation in this context.
For example, there are hadiths that state: A person in the east would be able to see his brother in the west; during his speech, the Imam would be seen by the people all over the world; the supporters of the Imam will talk to one another across vast distances and one could hear the voice of the other; walking sticks and shoelaces will talk to people; house utensils will give reports to man; man will ride on the clouds in traveling, flying from one direction to another. And there are still more similar hadiths.
Although some of them perhaps refer to miracles, one can realize the abovementioned transformation by paying close attention to all the pertinent hadiths.
The hadiths show the world during the period of the Imam of the Age (‘atfs) as a civilized world at the apex of power and scientific advancement. In general, the state of technology at that time will be far more advanced than that of the present day just as today’s technology is astoundingly different from that of past centuries.
The most fundamental distinction between the advancement at the time of Hadrat al-Mahdi (‘atfs) with that of the present is that in our time the advancement of science and technology has been leading to the degeneration of the culture and morality of human society and the more human beings make advancements in science the farther they move from humanity and the more they head toward corruption, retrogression and annihilation.
During the period of al-Mahdi (‘a), however, the situation will be different. While mankind will be attaining the highest growth in science and technology, to the same extent it will also be achieving the loftiest moral goals and human perfection.
With the implementation of divine programs in the government of Imam al-Mahdi (‘atfs), mankind will be so cultivated in personality that it would seem as if they were different from those human beings who had lived in the past. Just yesterday, they used to shed the blood of the nearest kith and kin for the sake of a single dirham or dinar, but now during the government of the Imam (‘atfs), money and wealth will become so insignificant and trivial for them that for them asking for such will be regarded as a sign of meanness and vileness of nature.
If just yesterday jealousy, rancor and enmity had been prevalent among them, during the government of Imam al-Mahdi (‘atfs) hearts will be as close together as if they were one soul in different bodies. The hearts of people who were irresolute, sluggish and weak will become stronger and firmer than iron.
Yes, the government of al-Mahdi (‘atfs) will lead to the growth and perfection of the intellect and morality, and that time will be the day when talents will be perfected. What used to happen just yesterday was the result of narrow-mindedness, but in the divine system of al-Mahdi (‘a) humanity will reach the pinnacle of maturity and such qualities as morality, thinking and will will reach their heights.
This promise is the very great promise that will be realized in the government of justice of al-Mahdi (‘atfs). It is a gift that no government at no point in time has been able to present to human society.
Progress in Science and Technology
Imam as-Sadiq (‘a) said: “Knowledge and learning are twenty seven letters, and everything that the prophets have brought is only two letters; so, now, the people are unaware (of these letters) except (juz’an) these two. When our Qa’im rises up, he will bring out the other twenty five letters, spreading and extending them among the people. He will also attach the two letters and a total of twenty seven letters will be distributed among the people.”[54][596]
As reported by Rawandi in Khara’ij, the word “juz’an” is the substitute of “sirfan” (merely).
It can be deduced from this hadith that although mankind progresses in terms of knowledge and learning, in the period of Hadrat al-Mahdi (‘atfs) it will suddenly attain growth and expansion thirteen times more. When we think about it we will realize how stupendous and stunning this progress of knowledge during the period of the Imam (‘atfs) will be.
Imam al-Baqir (‘a) said: “There is much awareness of the Book of God, the Honorable and Glorious, and the Sunnah of the Noble Prophet (S) in the heart of our Mahdi such that a plant will grow with the best quality. Anyone of you who remains alive during his advent and visits him, at the moment of meeting him should say: ‘May peace be upon you, O progeny of mercy and prophethood and the repository of knowledge and the station of messengership!’”[55][597]
The same Imam (‘a) also said: “This affair (the global governance of Islam) will be at the hand of him whose age (at the age of Imamate) is the youngest among us and his memory is the most pleasing among us. God will bestow knowledge and learning on him and will never leave him to himself.”[56][598]
The same Imam (‘a) also said elsewhere: “The Imam who possesses the Qur’an, knowledge and weapon is from us.”[57][599]
This hadith gives the secret behind the progress and perfection of humanity; the leader who can lead society toward felicity and perfection is he who possesses three things:
(1) the divine law that guides mankind toward perfection,
(2) knowledge that will be utilized for the comfort of human life, and
(3) power and a weapon that will remove the corrupt and hindrances in the way of human perfection.
Hadrat Wali al-‘Asr (‘atfs) is equipped with these things; therefore, he will rule over the world and apart from leading mankind toward progress in science and technology, he will also draw them toward moral and human perfection.
At this juncture, we shall mention some hadiths that illustrate the progress and advancement in science and technology during the period of Hadrat al-Mahdi (‘atfs):
Regarding the means of communication during the period of the Imam of the Age (‘atfs), Imam as-Sadiq (‘a) said: “During the period of Hadrat al-Qa’im (‘atfs) the believer in the east would be able to see his brother in the west. Similarly, the believer in the west would be able to see his brother in the east.”[58][600]
This hadith can be better understood by taking into account the invention of video telephones. It is not clear, however, if this means of communication will be introduced in the entire world so that the people could use it conveniently. It is also possible that a more advanced system will replace it, or there is another means which is beyond all these mentioned things.
The same Imam (‘a) also said in another hadith: “When our Qa’im rises up, God will enhance the audio-visual power of our Shi‘ah in such a manner that the Imam will talk to his Shi‘ah from a distance of one barid (24 kilometers) while they would be able to hear his voice and see him; this will happen while the Imam remains where he is.”[59][601]
Mufaddal ibn ‘Umar asked Imam as-Sadiq (‘a): “In which site and place will Hadrat al-Mahdi appear?”
The Imam (‘a) replied: “During his advent there would be no witness that could see the Imam when others could not see him (that is, during his advent everybody would be able to see him), and if anyone would claim other than this fact, you have to deny him.”[60][602]
Imam as-Sadiq (‘a) said: “It is as if I can see Hadrat al-Qa’im (‘atfs) wearing the armor of the Prophet (S)… And no inhabitant of any land could remain without having seen him in a manner that it would seem as if he was in their own country.”[61][603]
It can be understood from this hadith that during the time of Hadrat al-Mahdi (‘atfs), people would be able to see him by means other than what exists today, for it has thus been stated in the hadith that “The people would be able to see him in a manner that it would seem as if he was among them in their own country.”
There are two probabilities in this regard: (1) a system of broadcasting three dimensional images will be spread all over the world at that time, and (2) a more advanced system which will replace the existing one will be utilized in seeing him, or the hadith points to a miracle to be preformed by the Imam (‘atfs).
Regarding the means of transportation at that time, the Messenger of Allah (S) said: “After you, communities (aqwam) shall come, under whose feet the earth can be traversed and for whom the doors of the world will be opened… The earth can be traversed in less than the blink of an eye so much so that if any of them wants to traverse the world from east to west in an hour, they would be able to do this.”[62][604]
Many hadiths have been narrated concerning the advance of information technology during the advent of the Imam of the Time (‘atfs) as well as in his government. It would be sufficient to mention two of them:
The Noble Messenger (S) said: “By Him in Whose hand is my soul! The Day of Resurrection shall not come to pass unless one’s shoe, walking stick or staff would report to him what his family had done after going out of his home.”[63][605]
Concerning the types of information during the period of Hadrat al-Mahdi (‘atfs), Imam al-Baqir (‘a) said: “He acquired the name “Mahdi” (the guided one) because he will be guided regarding hidden affairs so much so that he would dispatch men to execute a person whom the people do not know was a criminal.
The degree of the Imam’s awareness of the people would be such that if a person would speak inside his house he would be afraid lest the walls of his house gave report and bore witness.”[64][606]
This hadith probably indicates the amazing advancement of the system of information during the period of the Imam of the Time. Of course, any government that will rule over the entire world will need a complex system and structure of information. Similarly, it is also possible that it refers to the apparent purport of the hadith, i.e. the wall itself would give a report.
The Diffusion of Islamic Culture
In the government of al-Mahdi (‘atfs) people will enter the fold of Islam in an unprecedented manner, and the period of the strangulation and suppression of religious people and the banning of Islamic symbols will come to an end.
The call of Islam will reverberate everywhere manifesting the impact of religion. In the words of some hadiths, Islam will penetrate every house, slum and tent just as heat and cold would penetrate therein. As the effect of heat and cold is inevitable, not subject to our choice and will, in the same manner, Islam at that time will penetrate all places, cities, villages, fields, and deserts notwithstanding the inner opposition of some. It will influence and transform them.
In such a state of affairs, people’s reception and acceptance of the manifestations of religion and principles will naturally be unparalleled. The people’s reception of Qur’anic education, congregational prayers and Friday prayers will be eye-catching, and the present mosques and those to be built in the future would not be able to meet their needs.
That which has been stated in a hadith that in one mosque congregational prayers will be performed twelve times is itself a vivid proof of the degree of the people’s acceptance of religious manifestations. Taking into account the fact that during the advent of Imam al-Mahdi (‘atfs) the population of the world will decrease because of a series of killing and wars, this point is noteworthy.
Under such circumstances, the role of offices or ministries in charge of religious and cultural affairs will be very wide. The mosques will be built in proportion to population size. In some places, it will even be necessary to build mosques having five hundred doors. It is also stated in a hadith that the smallest mosque at that time will be the Kufah Mosque, which at the present is one of the largest mosques in the world.
Now we shall present a number of hadiths on Imam al-Mahdi’s government, the expansion of teaching in Qur’anic and Islamic sciences, the mushrooming of mosques, the enhancement of spirituality, and the elevation of morality.
1. Teaching of the Qur’an and Islamic Studies
The Commander of the Faithful (‘a) said: “It is as if I can see my Shi‘ah gathering in the Kufah Mosque and by erecting tents they are teaching the people in the same manner that the Qur’an had been revealed.”[65][607]
Imam as-Sadiq (‘a) said: “It is as if I can see the Shi‘ah of ‘Ali (‘a) having copies of the Qur’an in their hands and teaching the people.”[66][608]
Asbagh ibn Nabatah said: “I heard ‘Ali (‘a) saying, ‘It is as if I can see the ‘ajam (non-Arab people) spreading their tents in the Kufah Mosque and teaching Qur’an to the people just as it had been revealed’.”[67][609]
This hadith clarifies the identity of the teachers of the Qur’an as ‘ajam and according to linguists[68][610] the word ‘ajam here refers to the Persians and Iranians.
Imam al-Baqir (‘a) said: “During the period of Hadrat al-Mahdi (‘a) wisdom and understanding will be given to you such that a woman in her house will pass judgment based on the Book of Allah and the Sunnah of the Prophet (S).”[69][611]
2. The Building of Mosques
Habbah ‘Arani said: “The Commander of the Faithful (‘a) proceeded toward the land of Hirah[70][612] and said: ‘…Certainly, in the city of Hirah a mosque having five hundred doors will be built and in which twelve just prayer leaders will conduct congregational prayers.’
I asked: ‘O Commander of the Faithful! As you have described, can the Kufah Mosque accommodate the people then?’ He answered: ‘Four mosques will be built there, and the (present) Kufah Mosque will be the smallest among them. This mosque (in Hirah with five hundred doors) and two other mosques at the two ends of the city of Kufah will be built,’ and then the Imam (‘a) pointed to the direction of Basriyin and Gharbiyin rivers.”[71][613]
The same Imam (‘a) also said: “Hadrat al-Mahdi (‘atfs) will continue his movement… until such time that so many mosques will be built in Constantinople and its surroundings.”[72][614]
Mufaddal ibn ‘Umar said: “Hadrat as-Sadiq (‘a) said: ‘When Hadrat al-Qa’im (‘atfs) rises up, he will build a mosque with one thousand doors outside the city of Kufah (Zahr al-Kufah).”[73][615]
Maybe what is meant by Zahr al-Kufah mentioned in the hadith is the holy city of Najaf since some scholars have described Najaf as Zahr al-Kufah.
The Enhancement of Spirituality and Morality
The Commander of the Faithful (‘a) said: “The people during the time of al-Mahdi (‘atfs) will be preoccupied with worship and religion, performing the prayers in congregation.”[74][616]
Imam as-Sadiq (‘a) said: “The houses in Kufah will be connected to the river of Karbala’ and Hirah so much so that a person who wants to join the Friday congregational prayer will ride on a fast animal and yet cannot reach the prayers on time.”[75][617]
Perhaps it alludes to the increase in population and crowdedness, which will hinder his timely participation and presence in the Friday congregational prayers. That all the prayer attendees will gather in one place and that the Friday congregational prayers will not be performed more than once is perhaps due to the unification of these three cities; for, from the viewpoint of religious law, the performance of more than one Friday congregational prayer is not permissible.
Mufaddal ibn ‘Umar reports that Imam as-Sadiq (‘a) said: “When our Qa’im rises up, one might be ignorant, cowardly and jealous before daybreak, and by the daytime he will be the wisest among the people, the bravest among them, and the most compassionate. Then the Imam’s victory will be near at hand.”[76][618]
Hadrat ‘Ali (‘a) said: “When our Qa’im rises up… The rancor of the servants (of God) in relation to one another will be removed from their hearts.”[77][619]
The Holy Prophet of Islam (S) also said in this regard: “…At that time spite and enmity will be removed from the hearts.”[78][620]
Regarding the extinction of moral corruption and deviation, Imam Hasan al-Mujtaba (‘a) said: “At the end of time, God will send a man through whom none of the corrupt and deviant will remain without being reformed.”[79][621]
One of the features of the period of Hadrat al-Mahdi (‘atfs) is that greed and covetousness will be wiped away and the spirit of freedom from want will be instilled in men.
The Messenger of Allah (S) said: “At the time when Hadrat al-Mahdi (‘atfs) rises up, God will put contentment and freedom from want into the hearts of His servants so much so that the Imam will announce that anybody who was in need of wealth and property to come forward but nobody will take the first step forward.”[80][622]
What is interesting to note is that in the hadith the word ‘ibad (servants) has been used. It implies that this spiritual transformation will not be confined to a particular group. In fact, this inner change will happen to all human beings.
The Prophet also (S) said: “I give you the glad tidings of the Mahdi (‘atfs) who shall be sent to the people while commotion and discord are prevalent among them. Then, he will fill the earth with justice and equity just as it had been full of tyranny and oppression; the inhabitants of the heavens and the earth will be pleased with him.
“God will make the hearts of the ummah of Muhammad (S) overflowing with freedom from want so much so that a caller will announce, ‘Anybody who is in need of wealth and property should step forward (so as to satisfy his need),’ but nobody would come forward except one person. Then, Hadrat al-Mahdi (‘atfs) will say to him: ‘Go to the treasurer and tell him that Mahdi has ordered him to give you wealth and property.’
The treasurer will say: ‘You collect the money with your two hands,’ and he will do so but while still there he will regret what he had done and say to himself: ‘What happened for me to become the most covetous of the ummah of the Prophet (S)?! Did the One who made them contented and free from want fail to make me free from want?’ Then he will return to give back the money. But the treasurer will not accept it, saying: ‘We do not take back anything we have given!’”[81][623]
In the hadith the phrase, “ãÍãøÏ ÃãøÉ ÞõáæÈ íãáÔ has been used, which needs close attention; for, riches and freedom from want is not the point. Instead, it is magnanimity and inner freedom from want. It is possible for a man to be poor but has inner freedom from want.
In this hadith the phrase “ÞõáæÈ íãáÔ has been used, which implies that their hearts are full of the sense of freedom from want and apart from that, their financial status is also good.
There are some hadiths regarding the people’s intellectual growth, moral perfection and strength of faith during the period of Hadrat al-Mahdi (‘atfs). It will suffice to mention some of them:
Imam al-Baqir (‘a) said: “When our Qa’im rises up, he will put his hand on the heads of the servants of God and their intellects will be gathered (i.e., he will give them concentration and intellectual growth by the will of God) and he will perfect their morality.”[82][624] Bihar al-Anwar mentions the phrase, “ÃÍáÇãåã” which means, “their wishes”.[83][625]
Since he will fully implement Islamic commands, the Imam of the Time (‘atfs) will bring about the intellectual growth of the people and materialize the objective of the Noble Prophet (S) when he said: “I was sent to perfect the morality of mankind.”
The Messenger of Allah (S) said to Hadrat Fatimah (‘a), God will send a man from the progeny of these two (Hasan and Husayn) who will conquer the strongholds of misguidance and subdue the locked and blackened hearts.”[84][626]
Imam al-Baqir (‘a) said that the Commander of the Faithful (‘a) said: “A man from my progeny will appear… And he will put his hand on the heads of the servants of God. Then, no believer will remain unless his heart would become more formidable than big pieces of iron and anvil, and he would acquire the strength of forty men.”[85][627]
The people during the time of Hadrat al-Qa’im (‘atfs) will believe in the deceitfulness of the world, knowing all the adversities and sins therein. In terms of faith and piety they will reach such a sublime state where the world can no longer beguile them.
The Messenger of Allah (S) said: “The earth will bring out its best substances such as gold and silver. Then the murderer will come forward and say, ‘On account of them I committed murder,’ and he who severs his relationship with his kith and kin will say, ‘These were the reasons for the severance of relationships.’ The stealer will say: ‘It was because of them my hand was amputated.’
Then, all of them will release the gold and they will not take anything from them.”[86][628]
Zayd az-Zurrad reports: “I said to Imam as-Sadiq (‘a): ‘We are afraid that we would not be among the believers.’ He asked: ‘Why?’ I replied: ‘Because among us, we cannot find anyone who prefers his brother-in-faith to his dinar and dirham, and we can see that dirham and dinar for us are preferable to a brother-in-faith with whom we have been united by the wilayah (guardianship) of, and love for, the Commander of the Faithful (‘a).’
“The Imam (‘a) said: ‘That is not the case; you are believers, but your faith will not be perfected unless our Qa’im rises up. At that time, God will instill brotherhood and fortitude in you and then you will become perfect believers.”[87][629]
Security
While prior to the advent of Hadrat al-Mahdi (‘atfs) states of insecurity will prevail over the world, one of the most fundamental tasks the Imam will undertake will be the restoration of security in society. With the implementation of appropriate and accurate programs in his government, within a short period of time security will be restored in society in all aspects, and the people will live in a safe environment experiencing security that mankind has not experienced so far.
Highways will become so safe that young women will travel from one place to another without an accompanying close relative, being safe from any molestation and bad intentions.
The people will live in total judicial security to the extent that no one ever has the least apprehension that his right would be trampled upon. Programs and laws will be made and implemented in such a way that the people will see themselves in total financial and social security. Stealing will be eliminated from society and financial security will prevail to the extent that if someone puts his hand in another’s pocket, there will be no probability of stealing involved, and he will honestly justify his action.
Insecurity will be eliminated from society, and security will prevail in such a manner that it will encompass even animals and living creatures; the sheep and wolf will live together while children will play with scorpions and biting creatures without being harmed.
Public Security
The Messenger of Allah (S) said in this regard: “When Isa ibn Maryam (Jesus the son of Mary) (‘a) comes down on earth from heaven and kills ad-Dajjal… The shepherds will tell their sheep: ‘Go to so-and-so place for grazing and return at so-and-so time!’ A flock of sheep will go between two plantations, but they will never encroach on any of the plants or break any branch with their feet.”[88][630]
The Messenger of Allah (S) said: “…He will fill the earth with justice to such an extent that the people will return to their natural pure disposition (fitrah). No blood will unjustly be shed and no sleeping person will be woken up (unjustly).”[89][631]
Regarding the prevalence of security during the time of al-Mahdi (‘atfs), ‘Abdullah ibn ‘Abbas said: “At that time, even the wolf will not harm the sheep; the lion will not devour the cow; the snake will not bite man; the mouse will neither gnaw leather bags nor take away anything from them.”[90][632]
The Commander of the Faithful (‘a) said: “When our Qa’im rises up, the sky will send down its rain while the beasts of prey will reconcile with the other quadrupeds and harm human beings no more so much so that a woman from Iraq will go to Sham without worrying about a fierce animal or being afraid of it.”[91][633]
The same Imam (‘a) also said: “The army of al-Mahdi (‘atfs) will crush the army of the A‘war ad-Dajjal, cleansing the earth of its existence. Afterward, al-Mahdi will attain the leadership of the east and west, extending from Jabalqa to Jabarsa, including every country, and his government and rule will be stabilized.”[92][634]
Imam al-Mahdi (‘atfs) will behave justly with the people to such an extent that sheep will graze beside wolves while children will play with scorpions without being harmed by them. The wicked will be exterminated while the good will remain.
It has been stated in a hadith: “The Day of Resurrection will not come to pass unless Hadrat ‘Isa comes down… And wolves will be among flocks of sheep like shepherd dogs while lions will be among a herd of camels as if they were young small camels.”[93][635]
Hudhayfah reports that he heard the Prophet of God (S) saying: “During the advent of Hadrat al-Qa’im… Birds will lay eggs in their own nests and so will the fishes in the sea.”[94][636]
Perhaps, it means that they will feel a sence of security, and with nothing to worry about, they will lay eggs in their nests and habitats.
Abu Amamah Bahili narrates: “One day the Messenger of Allah (S) delivered a sermon to us and at the end he (S) said: “The leader of the people at that time will be a righteous man… In that time, sheep and cows will not be attacked and animosities will be removed from hearts. Bridles will be removed from the mouths of animals. Children will put their hands in the mouths of fierce animals but the latter will not harm them. Young animals will be put in front of lions and other beasts of prey and yet they will not be harmed. Lions will be among a herd of camels like shepherd dogs while the wolves will be in the midst of shepherd dogs.”[95][637]
This hadith perhaps alludes to the absolute security and emergence of the sense of confidence with one another.
The Prophet (S) also said: “When ‘Isa ibn Maryam comes down and kills ad-Dajjal, snakes and scorpions will not be hiding and will harm no one.”[96][638]
These hadiths clearly illustrate the degree of security from harm of person and property during the period of Hadrat al-Mahdi (‘atfs). The shepherd will send his herd in the fields and not worry about its being stolen by man and attacked by beasts of prey. Man will travel or live among harmful animals and be safe from their harm; it would be as if the law on respecting the rights of others had been accepted among the fierce animals and insects, and they all submitted and abided by it. Maybe some degrees of that security could be due to the fact that during the period of Hadrat al-Mahdi (‘atfs) divine favors will be abundant, and since all animals will also benefit from them and experience security, they, in turn, will not harm anyone.
Public security in the period of the Imam of the Time (‘atfs) will be so pervasive that even if one was sleeping, he would be certain that nobody would wake and disturb him.
The Messenger of Allah (S) said in this regard: “The ummah of al-Mahdi will seek refuge in him just as honeybees seek refuge in their queen. He will fill the earth with justice and equity just as it had been filled with tyranny and oppression to the extent that the people will return to their primordial nature (fitrah). A sleeping person will not be awoken while no one’s blood would ever be shed (unjustly).”[97][639]
The Security of Highways
There are numerous hadiths concerning the security of highways during the rule of Hadrat al-Mahdi (‘atfs). It will be appropriate to mention some of them:
The Messenger of Allah (S) said: “The rule of al-Mahdi (‘atfs) will be such that two women will keep on moving and traveling at night and yet they will not be afraid of injustice or oppression (against them).”[98][640]
The Prophet (S) also said: “Surely, God will draw this affair to a close (His religion) in such manner that a person on horseback would travel at night from San‘a to Hadramawt (both in Yemen) and not be afraid of any one except God.”[99][641]
Perhaps, these two places had been cited due to their formidable deserts because of which they have been sometimes referred to as Mafazah and mentioned to wish one success and safety in traversing the desert.
Imam al-Baqir (‘a) said: “By God! The supporters of al-Mahdi will fight to the extent for God to be worshipped as the Only One Creator and for Him not to be associated with any partner, and to the point where a weak old woman would set off from one point of the world to another and nobody will offend her.”[100][642]
A person asked Hadrat as-Sadiq (‘a): “Why should we wish for the advent of Hadrat al-Qa’im (‘a)? Do we have a sublime station during the period of his occultation (ghaybah)? The Imam (‘a) replied: “Glory be to Allah! Don’t you like justice to be spread in the world, security be established along the highways, and the oppressed be dealt with justly by passing a just verdict and be assisted?”[101][643]
One of the companions of Imam as-Sadiq (‘a) said: “One day, Abu Hanifah came to Imam as-Sadiq (‘a). The Imam (‘a) asked him: ‘Which place does this Qur’anic verse refer to:
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“Travel through them in safely, night and day”[102][644]?”
Abu Hanifah said: “I think it is between Mecca and Medina.”
The Imam (‘a) turned toward his companions and said: “Don’t you know that people on this route are being attacked, their properties plundered, having no security, and are being killed?”
His companions replied: “Yes, it is so,” and Abu Hanifah kept silent.
The Imam (‘a) asked him again: “Which place in the world is referred to in this verse when God says:
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“And whoever enters shall be secure.”[103][645]?”
Abu Hanifah said: “It is the Ka‘bah.”
The Imam (‘a) said: “Don’t you know that Hajjaj ibn Yusuf ath-Thaqafi[104][646] attacked the Ka‘bah with catapults in order to suppress Ibn Zubayr and killed him. Was he then in a secure place?”
Abu Hanifah kept silent and did not say anything.
As he left the assembly, Abubakr Hadrami asked the Imam (‘a): “May I be your ransom! What are the answers to these two questions?”
Imam as-Sadiq (‘a) said: “O Abubakr! The first verse refers to the assistance given to the Qa’im from among us, the Ahl al-Bayt. Also, when God said, “Whoever enters it is safe,” it means that anyone, who pays allegiance to the Imam and enters into allegiance with him and thus becomes one of his supporters and companions, is safe.”
‘Ali ibn ‘Uqbah narrated from his father: “When Hadrat al-Qa’im (‘atfs) appears, he will issue judgments justly and tyranny will be removed during his government, and on account of his presence roads and highways will become safe.”[105][647]
Qatadah said: “Hadrat al-Mahdi (‘atfs) is the best of men… During his time, the earth will become so safe that a woman along with five other women, without any male companion, will set out for Hajj and not be afraid of anything.”[106][648]
‘Adi ibn Hatam said: “Surely, a day will come when a weak woman from Hirah (near Najaf) will perform pilgrimage in the House of God alone and she will not be afraid of anyone except God.”[107][649]
Judicial Security
One of the topics mentioned about the state of affairs after the advent of Imam al-Mahdi (‘atfs) is the punishment of individuals who make the world unsafe, leave behind millions of killed, wounded and infirm, and bring about material and non-material confusion. These are criminals who would drag the world down to a deplorable state.
After the advent of Imam al-Mahdi (‘atfs), they will definitely be pursued, detained, and tried in court. Implementation of the divine legal punishments (hudud) can be regarded as an important obligation especially at the advent of the Infallible Imam. Through Hadrat Baqiyyatullah (‘atfs) the legal punishments will be implemented on earth according to the Book of God and free of any influence of materialistic desires.
During that time, supervision of this key post will be entrusted to individuals who, apart from having total mastery of Islamic and jurisprudential principles, do not have the slightest fault and shortcoming in terms of the personal records. In the hadiths, their mastery of judicial works as well as their personal record and merits have been pointed out. Here are some examples:
Imam as-Sadiq (‘a) said: “When the Qa’im of the Progeny of Muhammad rises up, he will bring out seventeen persons from behind the Ka‘bah. They are the five persons from the community (qawm) of Musa (Prophet Moses) who judge rightfully… the seven Companions of the Cave (ashab al-kahf), Yusha‘ (Joshua) the wasiyy (executor of will) of Musa, the believer from the family of Pharaoh, Salman al-Farsi, Abu Dujanah, and Malik al-Ashtar.”[108][650]
Abu Basir asked Imam as-Sadiq (‘a): “With the exception of this group (three hundred and thirteen persons) are there any other people behind the Ka‘bah?” The Imam (‘a) answered: “Yes, there are believers, but this will be the group of jurists, experts, learned men, and judges upon whose breasts and backs of the head, the Imam (‘a) will put his hand and rub. Afterward, no judgment will be difficult for them.”[109][651]
It is thus stated in Bihar al-Anwar: “They will be the assistants of al-Mahdi and rulers on the earth.”[110][652]
The Sadiq (Truthful) of the Ahl al-Bayt (‘a) said: “When Hadrat al-Qa’im (‘atfs) rises up, he will designate a ruler for every country and say to him: ‘The program of your activity is in your hand. If in the performance of a duty a problem arises for which you do not know the ruling, look at the palm of your hand and act according to what you find therein.”[111][653]
It is possible that finding the judicial ruling on a problem from the palm of the hand alludes to the speed of communication with the central government and obtaining the pertinent information on solving them. It may also point to the amazing talent of the officials in performing their tasks that with just a single glance they could pronounce a ruling. Perhaps the hadith is talking about a miracle, which the human mind could not comprehend, by which problems could be easily solved.
Imam al-Baqir (‘a) said: “After the advent of al-Mahdi (‘atfs) no one’s right could be usurped by another without it being regained by the Imam and returned to its rightful owner.”[112][654]
Imam as-Sadiq (‘a) said: “When the Qa’im of the Progeny of Muhammad (S) rises up, he will judge and issue rulings based on the method of judgment of Prophet Dawud (David) and he will not be dependent on witnesses and evidence. God will inspire him (the divine laws) and he will behave according to his (inspired) knowledge and make judgments based upon it.”[113][655]
Ja‘far ibn Sayyar Shami said: “The magnitude of the restoration of lost rights (during the time of al-Mahdi (‘atfs)) will be to such an extent that if the right of a certain person is between the teeth of another, the Imam will regain it and restore it to its owner.”[114][656]
Of course, such actions with respect to the rights of people will be done by the courts which are convened during the rule of al-Mahdi (‘atfs) and the judges therein will be such figures as Salman, Malik al-Ashtar, the great men among the community of Musa, and others, and the top judicial post will be assumed by the Imam himself. It would be natural that there will be no more concern for the trampling of rights as the statement, “If the right of a certain person is between the teeth of another, the Imam will regain it and restore it to its owner,” bespeaks of this reality.
The Economy
If a government is supported up by God and implements the divine laws and rules in the society, by its grace, the people will also be transformed and direct their steps toward piety and goodness. As a result, the favors of God will be showered on His servants from all directions.
We read in the Holy Qur’an:
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“If the people of the towns had been faithful and God-wary, We would have opened to them blessings from the heaven and the earth.”[115][657]
In the government of al-Mahdi (‘atfs) in which the people will direct their steps toward submission to God and obedience to the Proof of Allah, there will be no more reason for the sky and earth to withhold their blessings from the servants of God.
As such, seasonal rains will pour; rivers will become full of flowing water; the soil will become fertile; agriculture will bloom; gardens will become green and full of fruits; desert climates in places such as Mecca and Medina which had never become verdant will at once turn into palm-groves; and animal husbandry will flourish.
The society’s economy will boom; poverty and indigence will be wiped out; there will be progress everywhere, and commerce will flourish considerably.
There are many hadiths transmitted concerning the economic boom at the time of the Imam of the Age (‘atfs). It shall suffice for us to quote some of them here:
Economic Boom and Social Welfare
What can be deduced from the hadiths in this context is that as a result of the improvement in economic conditions, poverty and indigence will be uprooted from human society, and a needy person will be endowed with so many assets and wealth that he would be incapable of carrying them. The condition of the society will be such that those who are liable to pay zakat will find difficulty in finding recipients entitled to it.
1. Distribution of Properties and the Endowment of Possessions
Imam al-Baqir (‘a) said: “When the Qa’im of the Ahl al-Bayt rises up, he will distribute the public treasury to the people evenly and he will behave justly with them.
Riches on the ground (such as zakat and khums) as well as underground wealth (like treasures and minerals) will be gathered through him. Then, the Imam will address the people, thus: “Come and take those things for the sake of which you used to sever relationships, shed blood and commit sins. He will give wealth such that no one before him had ever done.”[116][658]
The Messenger of Allah (S) said: “At the end of time, a caliph will appear who will bestow properties without reckoning.”[117][659]
The Messenger of Allah (S) also said: “At the time of despair and the emergence of seditions, a person with the name of Mahdi will appear whose generosity to the people will be wholesome.”[118][660]
The munificence of al-Mahdi (‘atfs) will be like that of a father, without reservation. Therefore, his generosity will be pleasant. His munificence would be contrary to the munificence of others which leads to the servitude of the recipients, trampling upon their religion, and their humiliation.
The Prophet (S) also said: “A person from Quraysh will appear… and he will distribute wealth among the people and act based on the Sunnah of their Prophet.”[119][661]
In another hadith, he (S) said: “The Mahdi will take out treasures from under the ground, distribute wealth among the people, and restore the splendor of Islam.”[120][662]
The Prophet (S) also said: “During the last period of my ummah, there will be a caliph who will give handfuls of possessions to the people without counting them.”[121][663]
‘Abdullah ibn Sinan reports: “My father said to Imam as-Sadiq (‘a): ‘I have at my disposal some tributary lands which I have cultivated.’ The Imam (‘a) remained silent for a while and then said: ‘If our Qa’im rises up, your share from the land will be more than that’.”[122][664]
Imam al-Baqir (‘a) said: “When the Qa’im of the Ahl al-Bayt rises up, he will distribute the public treasury among the people evenly and he will behave justly with them.”[123][665]
The Messenger of Allah (S) said: “The name of the last Imam will be similar to mine. He will appear and fill the world with justice. When wealth would have been stored up, a person will ask for property from him. The Imam (‘atfs) will say: ‘Take it yourself from these possessions.”[124][666]
2. The Uprooting of Poverty from Society
The Messenger of Allah (S) said: “When Hadrat al-Mahdi (‘atfs) rises up… Properties and zakats will be brought in the alleys, but one could hardly be found who would be willing to receive them.”[125][667]
He (S) also said: “The Mahdi (‘atfs) will be from my ummah and during his rule property and wealth will be stockpiled.”[126][668]
This hadith alludes to the elimination of society’s needs to the extent that wealth will exceed consumption. In other words, the government of Hadrat al-Mahdi (‘atfs) apart from having no budget deficit will have surplus income.
Imam as-Sadiq (‘a) said: “When our Qa’im rises up… The earth will bring out its treasures and expose them in such a manner that the people could see them on the ground with their own eyes. The payers of zakat will look for someone needy to whom they could give their zakat but they would not be able to find anyone. Owing to the grace and munificence of God, the people will become needless of others.”[127][669]
‘Ali ibn ‘Uqbah narrated: “During that time, no one would be able to find a place where they can give charity and spend money in the way of goodness because the believers will be free from want everywhere.”[128][670]
Imam al-Baqir (‘a) said: “The people will go to al-Mahdi paying their taxes. God will endow our Shi‘ah with a comfortable and easy life and they will live while being free from want. And if the grace and felicity of God had not encompassed them, they would have risen up with such freedom from want.”[129][671]
Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘a) will give gifts to the people twice a year. He will give salaries twice a month and he will treat the people equally in such a manner that nobody who is in need of zakat could be found in society. The payers of zakat will bring the share of the poor to them but the poor will not accept them. Having no alternative, they will place the revenue in specially bags and bring them where the Shi‘ah are located but they will say, ‘We are not in need of your dirhams’.”[130][672]
From the abovementioned hadiths two points can be learned. Firstly, the people during the rule of Hadrat al-Mahdi (‘atfs) will have intellectual maturity such that, even without any force and pressure exerted on them, they will perform their obligations in every respect. One of these obligations is the payment of taxes on their income to the Islamic state.
If all the Muslims would pay the khums on their income and zakat on their assets to the Islamic government, their aggregate will be huge and the government would become able to undertake any measure of reform and public service.
Secondly, although Hadrat al-Mahdi’s (‘atfs) grants to the people at that time will be countless and the people will have incomes through various means that would render them free from need, what is worthy of attention is the sublime nature and spirit of contentment they will have.
For, there are many rich people who have hungry natures and greedy spirits while there are many people who, in spite of their being poor, have lofty natures and spirits of contentment. The people during the period of the Imam of the Time (‘atfs) will possess the spirit of contentment and this is the very spiritual transformation that will occur at that time.
3. Attending to the Affairs of the Deprived and the Downtrodden
The Messenger of Allah (S) said: “…At that time, al-Mahdi (S) will appear and he is from the progeny of this person (‘Ali ibn Abi Talib (‘a)). Through his hand, God will eliminate liars, remove difficult circumstances, and take away the rope of slavery and servitude from your necks.”[131][673]
The Commander of the Faithful (‘a) said: “When the Imam of the Time (‘atfs) appears, no Muslim slave will remain without being bought by the Imam and freed in the way of God, and no debtor will remain without his debt being paid by the Imam.”[132][674]
Imam al-Baqir (‘a) said: “When al-Mahdi (‘atfs) appears, he will go to the city of Medina and free everyone from the Bani Hashim who was imprisoned there.”[133][675] Then, Ibn Artah said: “He will go to Kufah and set free the prisoners from the Bani Hashim there.”
Tawus al-Yamani said: “The salient feature of al-Mahdi (‘atfs) is that he would be strict in relation to his rulers and officials and would be generous in giving wealth. In relation to the helpless, weak and indigent, he will be kind and magnanimous.”[134][676]
Abu Ru’bah said: “The Mahdi will give presents to the weak with his own hands.”[135][677]
This probably means that in distributing gifts and presents, the Imam (‘a) will pay particular attention to the deprived and weak, giving them more property. In addition to the right that every Muslim has with respect to his share in the public treasury, he will give to the poor as much as he deems appropriate.
Prosperity and Development
We will realize the magnificence and importance of the prosperity and development during the rule of the Imam of the Time (‘a) when we try to take into account the magnitude of the destruction prior to his advent. Yes, the world that had suffered from ruinous war, that had fallen prey to the carnal desires of the power-mongers, that had been burnt in the fire of war for long periods, and had left behind death and destruction, will be more in need of prosperity and development. The government of al-Mahdi (‘atfs) will undertake the repairing of those destructions and make the entire world prosperous and developed.
Imam ‘Ali (‘a) said: “The Mahdi (‘atfs) will dispatch his companions to different lands. He will send companions who had paid allegiance to him from the beginning of the uprising off to the cities, enjoining justice and benevolence. Each of them will become the ruler of a territory on the earth. Afterward, all cities of the world will flourish through justice and benevolence.”[136][678]
In this regard, Imam al-Baqir (‘a) said: “During the rule of al-Mahdi (‘atfs) no ruined place will remain on the surface of the earth without it being rehabilitated and developed.”[137][679]
The same Imam (‘a) also said: “After entering Kufah… Hadrat al-Mahdi (‘atfs) will assign a group to dig a river from behind the shrine of Imam al-Husayn (‘a) (outside the city of Karbala’) toward the Ghariyin for the water to flow toward the city of Najaf, and they will build bridges across this river.”[138][680]
Imam as-Sadiq (‘a) said: “When our Qa’im rises up… The houses of Kufah will be connected to the river of Karbala and Hirah.”[139][681]
This hadith indicates the expansion of the city of Kufah, which will spread in the direction of Hirah, which is at present approximately sixty kilometers away from Kufah and to Karbala’, in another direction, which also is the same distance from Kufah.
Habah ‘Arani said: “The Commander of the Faithful (‘a) went to Hirah. There, pointing toward Kufah, he said: ‘Certainly, the houses of the city of Kufah will be connected to the city of Hirah and it will be so developed that every dhara‘[140][682] (approximately one meter) of land in these two cities will be sold and purchased at great expense for many dinars.”[141][683]
Perhaps, the future expansion of Kufah and the expensiveness of its property will be due to its being the capital of the Islamic government in the future and based on hadiths, the faithful will go there.
In the same vein, roads and highways will expand during the period of Hadrat al-Mahdi (‘atfs) and special rules will be observed in this context. In this connection, Imam al-Baqir (‘a) said: “When Hadrat al-Qa’im rises up, he will go to Kufah… Then, no corniced mosque (having a porch or crenation or overlooking other houses) will remain on the surface of the earth without being destroyed by him and restoring it to a form lacking their previous features, and he will expand the main roads.”[142][684]
Imam al-Kazim (‘a) said: “When our Qa’im rises up, he will inform those who own means of transportation (animal or otherwise) to travel along the middle of the highways and roads just as he will order pedestrians to walk on the sidewalks of the street. Thus, anyone riding who traveled along the edge of the street and harmed somebody will be obliged by the Imam (‘a) to pay blood-money. Similarly, any pedestrian who walked in the middle of the street and was harmed by somebody would have no right to receive blood money.”[143][685]
We can understand from this hadith that the cities will be so developed, main roads so expanded and means of transportation so multiplied that a law will be imposed not only for the means of the transportation but also for pedestrians.
Yes, a government that will use science and technology, expand the main roads, and construct expressways will also impose a law for driving with strong executive guarantees.
Agriculture
One of the sectors that will experience considerable transformation during the rule of the Imam of the Time (‘atfs) is the agricultural sector (farming and animal husbandry). After the people had tasted the pain of scant rain, long draughts, lack of foodstuffs, the destruction of sown fields, and a lack of news about domesticated animals and animal husbandry, when in order to procure a loaf of bread one sometimes had to sacrifice the most valuable things he possessed, i.e. chastity and dignity, a tremendous transformation in agriculture will occur and foodstuffs will become abundant in society.
Prior to the advent of the Imam (‘a) if there was any rain, the earth was not receptive to it and when the earth was receptive, the rain did not come or would sometimes fall at the wrong time and agricultural products would be destroyed. During the time of the Imam (‘a), the rain would change.
Initially, rain which had not so far been experienced by the people throughout their lives would fall. Thereafter, divine grace will descend opportunely upon the people, and as a result, the blessings of God for them will become abundant to such an extent that it would seem as if they had received ten years of produce in one day. It has been stated in hadiths that for every man (three kilograms) of wheat one could harvest a hundred man of produce.
Some hadiths mention the fall of twenty four rains after the advent of Imam al-Mahdi (‘atfs). Thereafter, accordingly, great blessings will envelop the people, encompassing flora and fauna as well. Plains, mountains and deserts, and perennially barren fields will become verdant; the divine blessings will be so bountiful that the people would wish for a new life for the dead.
1. The Abundance of Rain
The Messenger of Allah (S) said: “The sky will shower upon them abundant rain.”[144][686]
In another hadith he (S) said: “God will send down for him blessings from the sky.”[145][687]
He (S) also said elsewhere: “He (‘atfs) will fill the earth with justice and equity while the sky will send down rain, and as a result, the soil will produce its crops permanently and my ummah during the rule of the Imam (‘atfs) will enjoy blessings the like of which has not been seen before.”[146][688]
In this connection, the Commander of the Faithful (‘a) said: “Because of our existence, God, the Exalted, began His creation and will also end it because of our existence. He extinguishes whatever He wills through us and creates anything He wills through us. Owing to our existence, He removes difficult circumstances, and sends down the rain for our sake. So, let (the world’s) deception not deviate you from the way of God. From the day God closes the doors of the sky, even a drop of rain will not fall, and if our Qa’im rises up, the sky will send down its rain of mercy.”[147][689]
Imam as-Sadiq (‘a) said: “When the time for the advent of Hadrat al-Qa’im comes, in Jumadi ath-Thani and ten days in the month of Rajab, a rain will fall the like of which the people have not seen.”[148][690]
Sa‘id ibn Jubayr said: “The year when Hadrat al-Mahdi (‘atfs) rises up, it will rain twenty four times whose effects and blessings will be made manifest.”[149][691]
Concerning the abundance of water during the period of Hadrat al-Qa’im (‘atfs), the Noble Messenger of Islam (S) said: “During his (al-Mahdi’s) rule, water will be abundant and the water (level) of rivers will rise.”[150][692]
He (S) also said in another hadith: “…Rivers will overflow with water, springs will gush forth and spill over, and the earth will produce crops manifold times.”[151][693]
2. The Surplus of Agricultural Produce
The Messenger of Allah (S) said: “How happy would life be after al-Masih (Christ) (‘a) kills ad-Dajjal because the sky will be granted permission to let rain fall and the earth to produce crops. If a seed was to be thrown on Mount Safa (which is rocky and barren), it would surely grow. At that time rancor and jealousy will fade away such that if a person passes by a lion, he will not be harmed, and if he treds upon a snake, he will not be bitten.”[152][694]
The Prophet (S) also said: “My ummah during the period of al-Mahdi (‘atfs) will acquire blessings the like of which has never been seen, and no believer or infidel has ever attained such a blessing. The sky will send down rains in succession while the earth will not keep anything from the plants but send it out (i.e., it will let the plants grow).”[153][695]
Regarding the preparedness of the earth in the time of al-Mahdi (‘atfs), the Messenger of Allah (S) said: “The earth is like silver, which becomes calm after its ebullition. It will be ready for cultivation and the flourishing of plants. It was the same during the time of Hadrat Adam (‘a).”[154][696]
Concerning the blessings of the produce and their good quality, the Prophet (S) said: “…A pomegranate will satisfy many persons[155][697] while a bunch of grapes will be consumed by many (and satiate them).”[156][698]
Imam ‘Ali (‘a) said: “Hadrat al-Mahdi (‘atfs) will conquer the east and the west… He will remove evils and disturbances and replace them with wholesome and good things so much so that a wheat and barley farmer can get from every man (a unit of measurement equivalent to three kilograms) of wheat, a hundred man of produce just as God said:
Ýöí ßõáöø ÓõäúÈõáóÉò ãöÇÆóÉõ ÍóÈøóÉò æóÇááøóåõ íõÖóÇÚöÝõ áöãóäú íóÔóÇÁõ
“In every ear (grow) a hundred grains. Allah enhances severalfold whomever He wishes.”[157][699]”[158][700]
The same Imam (‘a) also said: “The Mahdi (‘atfs) will enjoin his officials to observe justice among the people in the cities… A farmer at the time will sow a mudd[159][701] (of grain) and reap seven hundred mudds of crops as God, the Exalted, said and God will also increase it manifold.”[160][702]
With regard to the fruition of trees, he (‘a) said: “At the time of al-Mahdi (‘atfs) trees will bear fruits (plentifully) and blessings will abound.”[161][703]
The Commander of the Faithful (‘a) said elsewhere: “When our Qa’im rises up, the sky will send down its rain while the earth will let its plants sprout such that if a woman travels on foot from Iraq to Sham, she will tread on nothing but grasses and shrubs.”[162][704]
Maybe the Imam (‘a) mentions this region as an example. It must be noted that the present geographical condition of this region is such that on this route nothing can be found except the cacti of the desert. Perhaps, mentioning this region is meant to indicate that during the time of Hadrat al-Mahdi (‘atfs) all barren lands will become verdant.
In relation to this, the Prophet of God (S) said: “When Hadrat al-Mahdi appears to my ummah, the earth will bring forth its crops, fruits and flowers will grow while the sky will send down its rain.”[163][705]
On the interpretation of the noble Qur’anic verse: ﴾ãõÏúåóÇãøóÊóÇäö﴿ “Dark green,”[164][706] Imam as-Sadiq (‘a) said: “Date palms will connect Mecca and Medina.”[165][707]
The same Imam (‘a) also said: “…By God! After the appearance of ad-Dajjal, there will be (flourishing) agriculture and trees will be planted (plentifully).”[166][708]
As narrated by Shaykh at-Tusi in At-Tahdhib, “We will do farming and plant trees.”[167][709]
3. The Flourishing of Animal Husbandry
The Messenger of Allah (S) said: “During the last period of the life of my ummah, Hadrat al-Mahdi (‘atfs) will appear… and sheep and (other) domesticated animals will become abundant.”[168][710]
The Prophet (S) also said: “At that time, there will be herds of animals and they will continue to live.”[169][711]
A point worthy of note in the statement of the Prophet (S) above is that prior to that period, it seems that on account of the scarcity of water and forage as well as the spread of diseases, domesticated animals could hardly survive.
He (S) said elsewhere: “After the killing of ad-Dajjal, God will bestow blessings on the herds of animals so much so that a young camel (which is at the age of preparation for pregnancy) would be able to satisfy a number of people; a calf would be the enough food for an entire tribe; and a goat would be enough to feed a certain number of people.”[170][712]
Commerce
The growth and expansion of commerce in a society is a sign of its economic development and prosperity. The closing of markets and commercial stagnation are signs of a society’s poverty. Since the people during the rule of the Imam of the Age (‘atfs) will experience good economic conditions, commerce will flourish and markets will be active.
The Messenger of Allah (S) said in this regard: “Among the signs of Qiyamah (advent of al-Mahdi (‘atfs)) are the following: Assets and wealth will flow like a flood among the people; knowledge and learning will become manifest; and commerce will expand and flourish.”[171][713]
‘Abdullah ibn Salam said: “After the elimination of ad-Dajjal, the people will live for forty years; date palms will be planted; and markets will be established.”[172][714]
Health and Medical Services
One of society’s problems prior to the advent of the Imam of the Time (‘atfs) will be the deterioration of health conditions and the inefficiency of treatment measures, which as a result, will lead to the spread of contagious diseases and sudden death throughout the world.
The spread of ailments such as leprosy, plague, paralysis, blindness, heart failure, and hundreds of others will be so threatening to the lives of people that it would seem as if everyone was waiting for certain death without any hope for a longer life. When they go to bed at night, there would be no hope for them to wake up and survive the following day, and if they were going outside, there would be no hope for their return.
These heartrending and painful circumstances will arise as effects of environmental pollution and as a consequence of the use of chemical, nuclear and biological weapons. The increase in the number of the dead as well as their not being buried and their decay will be factors for the outbreak of those diseases, or as a result of other psychological and emotional diseases that will occur out of hopelessness and the loss of loved ones. The causes of all these things might however be due to other factors of which we are unaware.
The government of Hadrat al-Mahdi (‘atfs) in such a state of affairs will be the light of hope in the hearts of the calamity-smitten and afflicted people of that time for the elimination of such conditions and the restoration of health to human society. This is exactly what the government of the Imam of the Time (‘a) will do.
We shall mention here some hadiths regarding the condition of health and medical treatment prior to the Imam’s advent. Then, we shall examine some hadiths about the efforts of Hadrat Hujjah (‘atfs) in safeguarding society’s health and medical services:
The Spread of Diseases and Sudden Deaths
The Messenger of Allah (S) said: “Among the signs of the approach of the Day of Resurrection is that a man will die without pain or ailments.”[173][715]
In another hadith, he (S) said: “During the approach of Qiyamah, there will be excessive and successive sa‘iqahs (thunder and lightning that would ignite fires and cause burning) so much so that when a person is in the company of his relatives or a group, he will ask, ‘Yesterday, who among you was struck by lightning and was burned?’ It will be answered: “So and so…”[174][716]
Sa‘iqah means unconsciousness or the loss of intellect from hearing a frightening sound. It also means catching fire or burning. Therefore, a person who is afflicted with sa‘iqah either loses his intellect, or is burned from the effect of its fire[175][717] and turned into ashes.
Of course, it is possible for sa‘iqah to be the result of the explosion of advanced weapons at that time which will burn and have a frightening sound such that anyone near them will turn into ashes. The effect they will have on human beings will not be anything but diseases; these three ailments and calamities can only be caused by destructive weapons.
The Messenger of Allah (S) said in another hadith: “During the approach of Qiyamah and Resurrection, there will be innumerable deaths and afterward will be years of many earthquakes.”[176][718]
In this regard, the Commander of the Faithful (‘a) said: “Prior to the advent of al-Qa’im (‘atfs), two types of death will become rampant, i.e. the “red death” and the “white death”, which is actually the spread of epidemics.”[177][719]
Imam as-Sadiq (‘a) said: “Among the signs of Qiyamah and Resurrection is the spread of paralysis and sudden death.”[178][720]
Imam al-Kazim (‘a) quoted the Prophet (S) as saying: “The occurrence of sudden death, leprosy and hemorrhoids would be among the signs of the approach of Qiyamah and Resurrection.”[179][721]
It has been stated in Bayan al-A’immah, thus: “Among the signs of the approach of al-Mahdi’s advent is the spread of cholera and plague throughout the world especially in Baghdad and its neighboring cities as a result of which many people will die.”[180][722]
Health
Astounding quantum leaps in science, medical science in particular, would be achieved during the rule of al-Mahdi (‘atfs) and it will be utilized for the improvement of health in society. Other factors contributing to the improvement of health in society would be extinguishing the flames of war; peace of mind; the preservation of mental health with the reformation of mankind; and the blossoming of agriculture and animal husbandry providing proper nourishment for people.
Thus, the state of public health during the period of the Imam of the Age (‘atfs) will attain its highest and ideal level. It will be such that the physical condition of the people will change and their lifespans will become so much longer that sometimes a person would see his children, grandchildren and great grandchildren before departing from this world.
The Messenger of Allah (S) said: “The day after Isa (‘a) comes down from heaven and kills ad-Dajjal, the sun will rise in the west (and not in the east) and for forty years you will live prosperously and comfortably during which no one will die or get sick.”[181][723]
Maybe what is meant by this statement is that death and sickness, which would have been widespread prior to the Imam’s advent, will become insignificant and trivial during the period of the Imam. The literal meaning might also be true, i.e. during that particular period, there will be no death and sickness owing to the blessed presence of Hadrat Baqiyyatullah al-A‘zam (‘atfs).
The Commander of the Faithful (‘a) said: “During the rule of al-Mahdi (‘atfs)… lifespans will be long.”[182][724]
Mufaddal ibn ‘Umar said: “Imam as-Sadiq (‘a) said: ‘When our Qa’im rises up… the people under the aegis of his rule will have long lifespans to the extent that for every person a thousand children will be born’.”[183][725]
In this regard, Imam as-Sajjad (‘a) said: “When our Qa’im rises up, God, the Honorable and Glorious, will keep our Shi‘ah away from ailments and calamities, and make their hearts like solid iron and the strength of each of them to be equal to that of forty men. They will be rulers on the earth and its leading figures.”[184][726]
Concerning the healthy condition of the environment during the rule of the Imam of the Time (‘atfs), Imam al-Baqir (‘a) said: “When our Qa’im rises up… septic tanks and drainpipes along roads will be removed.”[185][727]
Maintaining health in cities and in the social environment is one of the responsibilities of a government. As such, every factor that might threaten the healthy condition of the environment must be prevented.
Dumping of domestic waste on the streets and constructing cess pits outside the house—as is the case in some deprived cities and villages—are detrimental to the healthy condition of the environment. So, we can see that one of the jobs to be undertaken by Hadrat al-Mahdi (‘atfs) is to prevent any violation of health regulations.
Medical Services
Since health conditions will reach their ideal levels during the period of Hadrat al-Mahdi (‘atfs), diseases will decrease; only a few individuals will be afflicted with sickness. Medical science will also reach its height and diverse sicknesses will be cured within a very short period of time. In addition to that, with the help of God, the Imam (‘atfs) himself will cure the incurable. In fact, it can be said that no ailment would be found during the rule of the Imam (‘atfs).
Regarding the government of al-Mahdi (‘atfs), Imam al-Husayn (‘a) said: “No blind, paralytic or sick people will remain on the surface of the earth without being cured by God.”[186][728]
The Commander of the Faithful (‘a) said: “…Then, our Qa’im who would then be in the state of occultation, will appear with Jibra’il before him and the Book of God behind him. He will cure those who would be suffering from vitiligo and leprosy.”[187][729]
It can be inferred from this hadith that Hadrat al-Mahdi (‘atfs) himself will play a key role in curing incurable diseases.
Imam as-Sadiq (‘a) said: “When our Qa’im rises up, God will keep the believers away from diseases and restore them to health.”[188][730]
In this regard, Imam al-Baqir (‘a) said: “Anyone who happens to see the Qa’im from among us, the Ahl al-Bayt, will be cured if he had an ailment, and if he suffered from weakness, he will become strong and energetic.”[189][731]
It has thus been stated in Shaykh as-Saduq’s Khisal: “During the time of Hadrat al-Mahdi (‘atfs), diseases will be cured and they (the faithful) will become like pieces of iron.”