Alhassanain(p) Network for Heritage and Islamic Thought

Preface

In the Name of Allah, the All-beneficent, the All-merciful

أَلْحَمْدُ للهِ رَبِّ الْعَالَمِيْنَ

وَ صَلَّى اللهُ عَلىٰ سَيِّدِنَا وَ نَبِيِّنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِيْنَ وَ لَعْنَةُ اللهِ عَلىٰ أَعْدَائِهِمْ أَجْمَعِيْنَ

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 Shush1 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 (‘atfs)2 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, 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 Hadrat3 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,4 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 (‘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)5 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)6 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-Bayt7 (‘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 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 tawatur8 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).9 Therefore, those who are interested to conduct further research on this matter are advised to refer to that book which, thanks to God, I was able to compile, write and publish.

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

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

In the end, as the saying goes, “He who does not extend gratitude to the people does not extend gratitude to the Creator,” I have to express my thanks and appreciation to my brothers and friends especially to my two esteemed brothers, Hujjat al-Islam Muhammad Jawad and Hujjat al-Islam Muhammad Ja‘far Tabasi for their guidance, and to Hujjat al-Islam ‘Ali Rafi‘i and Hujjat al-Islam Sayyid Muhammad Husayni Shahrudi for rewriting and arranging the topics of this book.

Najmuddin Tabasi

Qum, 1373 AHS

Notes

1. 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.)

2. 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).

3. Hadrat: The Arabic word Hadrat is used as a respectful form of address. (Trans.)

4. Hijaz: the region in Western Arabia that includes Ta’if, Mecca and Medina.

5. 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.)

6. 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.)

7. 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. (Trans.)

8. 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.)

9. 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 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 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 will examine in five chapters the chaotic conditions of the world prior to the advent of the Imam (‘a) from the viewpoint of hadiths.

Note

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. (Trans.)

Part 1: The World before the Advent of Imam al-Mahdi (‘atfs)

Governments

The Religious Condition of the People

Morality before the Advent of Imam al-Mahdi (‘atfs)

Security before the Advent of Imam al-Mahdi (‘atfs)

The Economic Condition of the World During the Advent of Imam al-Mahdi (‘atfs)

The Rays of Hope

Governments

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) 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-Baqir3 (‘a) said: “Hadrat Qa’im4 (‘a) will not rise up except at a time full of fear and dread.”5

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

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

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

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

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

The Noble Messenger of Islam (S) said: “At the end of time, a great calamity - greater than which has not been heard of - will be experienced by my ummah8 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.”9

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.”10

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 transgressors; and ministers will be tyrants.”11

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.”12

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.”13

Sa‘id ibn Musayyib said: “A sedition (fitnah) will come to pass and its beginning will be the game of the young.”14

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 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-Sadiq15 (‘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.”16

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-Sajjad17 (‘a) has said concerning the noble ayah (verse):

﴿ حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ 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.”18

“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 of enemies and will have the least number of forces and armaments.”19

Notes

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.

8. Ummah: the entire Islamic community without territorial or ethnic distinction. (Trans.)

9. Hakim, Mustadrak, vol. 4, p. 465; ‘Aqd ad-Durar, p. 43; Ihqaq al-Haqq, vol. 19, p. 664.

10. 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.

11. Shajri, Amali, vol. 2, p. 228.

12. Al-Kafi, vol. 8, p. 69; Bihar al-Anwar, vol. 52, p. 265.

13. Ahmad ibn Hanbal, Musnad, vol. 2, pp. 326, 355, 448.

14. Ibn Tawus, Malahim, p. 60.

15. 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.)

16. Kamaluddin, vol. 2, p. 348.

17. 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.)

18. 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.)

19. 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

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 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 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.”4 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 Wahhabi5 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.6 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 you would abandon religion in the same manner that a wife would take off her clothes for her husband.”7

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.”8

Notes

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.

4. Thawab al-A‘mal, p. 301; Jami‘ al-Akhbar, p. 129; Bihar al-Anwar, vol. 52, p. 190.

5. 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 (Trans.)

6. 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.)

7. Ibn Tawus, Malahim, p. 144.

8. Ahmad ibn Hanbal, Musnad, vol. 2, p. 390.

Morality before the Advent of Imam al-Mahdi (‘atfs)

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, 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”.

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 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!’”5

He (S) also said: “I swear to the One in Whose hand is 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’.”6

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’.”7

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).”8

Another hadith with the same content has been reported from Imam as-Sadiq (‘a).9 Abu Hurayrah also reported from the Prophet (S), thus: “The 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.”10

Other hadith with the same content has also been reported.11

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!”12

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.”13

He (S) also said elsewhere: “The Day of Resurrection shall not come to pass unless offspring would decrease in number.”14 In this hadith the phrase, “al-walad ghayzan” means abortion and contraception, but the word “ghayzan” in another hadith means worry, agony, suffering, and resentment.

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

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.”15

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.”16

He (S) also said in another hadith: “Allah will separate His Friends and chosen ones from the rest so as to make this earth devoid of the hypocrites and misguided as well as their children. A time shall come when fifty women will face a single man. One will say: “O servant of God! Take me.” The other one will say: “Give me refuge.”17

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.”18

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.”19

Notes

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.

5. ‘Iqd ad-Darar, p. 333; Hakim, Mustadrak, vol. 4, p. 495.

6. Al-Mu‘jam al-Kabir, vol. 9, p. 119; Firdaws al-Akhbar, vol. 5, p. 91; Majma‘ az-Zawa’id, vol. 7, p. 217.

7. Ibn Tawus, Malahim, p. 101.

8. Kamaluddin, vol. 1, p. 331.

9. Mukhtasar Ithbat ar-Raj‘ah, p. 216; Ithbat al-Hudah, vol. 3, p. 570; Mustadrak al-Wasa’il, vol. 12, p. 335.

10. Firdaws al-Akhbar, vol. 5, p. 226; Kanz al-‘Ummal, vol. 14, p. 249.

11. (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.

12. Firdaws al-Akhbar, vol. 5, p. 227.

13. Mu‘jam al-Kabir, vol. 10, p. 12.

14. 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.

15. 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.

16. Firdaws al-Akhbar, vol. 5, p. 509.

17. Mufid, Amali, p. 44; Bihar al-Anwar, vol. 52, p. 250.

18. ‘Aqd ad-Durar, p. 232; Firdaws al-Akhbar, vol. 5, p. 225.

19. Ahmad ibn Hanbal, Musnad, vol. 3, p. 377.