Alhassanain(p) Network for Heritage and Islamic Thought

The Leader of the Uprising

We have so far talked about the revolution and the uprising of Hadrat al-Mahdi (‘atfs). In this chapter we shall discuss his physical and moral characteristics as well as his miracles by quoting hadiths.

Physical Features

1. Age and Features

‘Umran ibn al-Husayn said: I said to the Messenger of Allah (S): “Kindly describe that man (al-Mahdi) to me and mention some of his characteristics.” The Prophet (S) said: “He is from my progeny; his stature is that of the men of the Children of Israel - firm and robust; at the time when my ummah is in difficulty and affliction, he will rise up; the color of his countenance is similar to that of the Arabs; his appearance is like that of a forty-year old; his face will shine like that of a half moon; he will fill the earth with justice and equity when it would have been full of oppression and injustice; he will take charge of affairs for twenty years and he will conquer all the cities of kufr such as Constantinople and Rome…”1

Imam Hasan al-Mujtaba (‘a) said: “…God will extend the age of Hadrat al-Mahdi (‘atfs) during the period of occultation (ghaybah). Thereafter, by His infinite power, He will let him appear in the form of a young man less than forty years old.”2

Imam as-Sadiq (‘a) said: “During the advent of Hadrat al-Qa’im (‘atfs), the people will deny him and no one will cling to him except those with whom God has made a covenant in the ‘alam adh-dharr.3 He (‘atfs) will appear with a perfect, proportioned (muwaffaq) and normal young face.”4

The Commander of the Faithful (‘a) said: “At the time of the uprising of al-Mahdi (‘atfs), his age will be between thirty and forty.”5

Marwi said: I asked Imam ar-Rida (‘a): “What is the sign and symbol of your Qa’im at the time of his uprising and appearance?” The Imam (‘a) answered: “The sign is that he (‘atfs) would be old but he will appear young such that anyone who would look at him will think that he (‘atfs) is forty years old or even younger. Another sign is that the passage of time will not render him old till such time that his life would end.”6

Imam as-Sadiq (‘a) said: “Certainly, like Ibrahim Khalilullah (Abraham the Friend of Allah), Wali Allah (Friend of Allah) (Imam al-Mahdi) will be one hundred and twenty years old, and he will appear with a youthful perfect thirty-year-old face and visage.”7

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

What is meant by the word “proportioned” (muwaffaq) is the normalcy of the bodily limbs and it is an allusion to his being in middle age or the last phase of youth.8

There are also other statements concerning the age of Hadrat al-Mahdi (‘atfs) at the time of the advent (zuhur). Artat said: “Hadrat al-Mahdi (‘atfs) will be sixty years old (at the time of the advent).”9 Ibn Hammad said: “Hadrat al-Mahdi (‘atfs) will be eighteen years old.”10

2. Bodily Characteristics

Abu Basir said: I said to Imam as-Sadiq (‘a): “I have heard from your father that the Imam of the Time (‘atfs) has a broad chest and wide shoulders.” He (‘a) said: “O Abu Muhammad! My father tried on the armor of the Prophet (S) but it was so big for him that it would touch the floor. I also put it on but it was too large for my stature. That armor is as appropriate and fitting for Hadrat al-Qa’im (‘atfs) as it was for the Prophet (‘atfs). Its lower portion is short to the extent that anyone who saw it would think that they have formed a knot around it.”11

Riyan ibn Salt said: I asked Imam ar-Rida (‘a): “Are you the master of this affair?” He (‘a) replied: “I am the Imam and master of the affair but not the master of the affair who will fill the earth with justice and equity at the time when it would be full of oppression and injustice. How could I be the master of that affair when you can see my physical limitations?

Hadrat al-Qa’im is he who, at the time of his advent, will be of old age but he will look young. He will have a strong and well-built body such that if he would extend his hand toward the largest tree, he would be able to uproot it; if he shouted across the mountains, the rocks will crack and be pulled up. He will have the staff of Musa (Moses) (‘a) and the ring of Sulayman (Prophet Solomon) (‘a).”12

His Moral Excellences

Like the other infallible Imams, Hadrat al-Mahdi (‘atfs) will have special moral excellences. As the Infallibles (‘a) are perfect human beings and are the models and exemplars of mankind in every aspect, they have the most excellent morality.

Hadrat ar-Rida (‘a) said: “Al-Mahdi (‘atfs) will be the most knowledgeable, humble and virtuous man (of his time). Of all men (during his time) he will be the most forgiving, brave and pious.”13

1. His Fear of God

Ka‘b said that Hadrat al-Mahdi’s (‘atfs) fear of and submissiveness to God is like the submissiveness of the eagle to its two wings.14 Perhaps, what is meant by Ka‘b is that although the eagle is a powerful bird, this power depends on the degree of the assistance of its two wings. If the wings would not assist it for only a moment, it will fall to the ground.

Similarly, although Hadrat al-Mahdi (‘atfs) would be the most powerful divine leader, this power emanates from the Essence of God, the Exalted. If God would not help him for one moment, he will not have any capability to continue his work. Therefore, in facing the Divine Essence he has the utmost submissiveness, obeisance and fear.

Based on Ibn Tawus’ narration,15 the submissiveness of al-Mahdi (‘atfs) to God has been likened to the submissiveness of the two points of a spear. The speed of action and precision involved in aiming at a target and throwing a spear depend on its two points which are like two wings; if one point is curved, it will miss the target.

Perhaps, it means that the power of al-Mahdi (‘atfs) emanates from God and totally depends on divine succor.

2. His Asceticism (zuhd)

Imam as-Sadiq (‘a) said: “Why are you in a hurry for the advent of Hadrat al-Mahdi? God knows that his clothing is rough and coarse; his food is barley bread; his government is the government of the sword; and his death is at the point of the sword.”16

‘Uthman ibn Hammad said: I was present in the assembly of Imam as-Sadiq (‘a) when a person said to the Imam (‘a): “‘Ali ibn Abi Talib used to wear coarse clothing that cost only four dirhams while you wear valuable clothing!” In reply, the Imam (‘a) said: “‘Ali (‘a) used to wear that clothing, which was not condemnable and detestable at that time.”

The best clothing in every period is the clothing of the people of that period. At the time when our Qa’im would stage the uprising, he will wear something similar to the clothing of ‘Ali (‘a) and he will adopt the policy and course of action of ‘Ali (‘a).”17

His Garments

The hadiths tell something about the special garment of Hadrat al-Qa’im (‘a) at the time of his advent. Some mention the shirt of the Messenger of Allah (S) while others mention the shirt of Prophet Yusuf (Joseph) (‘a) as his garments at the time of his advent.

Ya‘qub ibn Shu‘ayb said: Imam as-Sadiq (‘a) said: “Would you not like me to show you the shirt to be worn by Hadrat al-Qa’im at the time of his advent?” I said: “Of course, I’d like to see it.” The Imam (‘a) asked for a small chest. He opened it and took a denim shirt out of it and opened it. There was a blood stain in the corner of its left sleeve.

The Imam (‘a) said: “It is the shirt of the Prophet (S) which he was wearing on the day when his four front teeth were broken (in the Battle of Uhud). Hadrat al-Qa’im will stage the uprising wearing this shirt.” I kissed the blood (stain) and put it on my eyes. Then, the Imam (‘a) wrapped up the clothing and returned it.18

Mufaddal ibn ‘Umar said: Imam as-Sadiq (‘a) said: “Do you know what the shirt of Yusuf (Joseph) was?” I said: “No.” The Imam (‘a) said: “Since they kindled a fire for Ibrahim (Abraham) (‘a), Jibra’il (Archangel Gabriel) brought a shirt for him and let him wear it so that the heat and cold would not harm him. As the time of his departure from the world arrived, he wrapped it in a prayer cover and placed it on the arms of his son Ishaq (‘a).

Ishaq gave it in turn to his son Ya‘qub (Jacob) (‘a). When Yusuf (‘a) was born, Ya‘qub placed it on the arms of Yusuf. Something happened to Yusuf and he became the ‘Aziz of Egypt. When Yusuf brought it out from the two prayer covers, Ya‘qub smelled it and made the statement which can be read in the Qur’an regarding Yusuf: “I sense the scent of Joseph, if you will not consider me a dotard.”19 It is the same shirt that has come down from heaven.”

I asked: “May I be your ransom! In whose possession is the shirt now?” The Imam said: “It is in the possession of its owner; the shirt will be with our Qa’im when he appears.” Then the Imam said: “Any knowledge or any other things acquired as a legacy by any prophet are all bequeathed to Muhammad (S).”20

His Weapon

The Messenger of Allah (S) said to ‘Ali (‘a): “When our Qa’im rises up and the mission of his advent arrives, he will have a sword that will tell him: ‘O Friend (wali) of Allah! Rise up and slay your enemies’.”21

Imam as-Sadiq (‘a) said: “During his advent Hadrat al-Mahdi (‘atfs) will wear the shirt the Prophet (S) had worn during the Battle of Uhud as well as the Prophet’s turban and armor on his body. He will take hold of Dhu’l-Fiqar, the sword of the Prophet (S), unsheathe it and for the period of eight months the slain among the wicked will be piled in mounds of corpses.”22

Jabir Ja‘fi reported that Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘atfs) will appear along with his vizier and three hundred or so (thirteen) persons of his followers in Mecca between the station of rukn and maqam having the covenant and instruction of the Prophet (S) as well as his (S) banner and weapon.

Then, the harbinger from the sky above Mecca will call out the Imam’s name and the wilayah (guardianship) such that all the people on earth will hear that name; his name is that of the Prophet (Muhammad) (S).”23

Imam al-Mahdi’s Knowledge of Others’ Personalities

One of the salient features of Hadrat al-Mahdi (‘atfs) is that he can know the inner personalities of people through their faces; he would be able to distinguish pious from impious personalities, and with the same knowledge of the remuneration of their deeds, he will deal with the corruptors.

Imam as-Sadiq (‘a) said: “When Hadrat al-Qa’im rises up, no one will be left except the person he knows to be a righteous and good, or the deviant and corrupt.”24

The Imam (‘a) also said: “When our Qa’im rises up, he will recognize our enemies from their faces. Then he will take them in their foreheads (heads) and feet (and apprehend them), and he himself along with his supporters will slay them with the sword.”25

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

Mu‘awiyah Dehni said that concerning the verse of the Qur’an which states that: “The guilty will be recognized by their mark; so they will be seized by the forelocks and the feet,”26 Imam as-Sadiq (‘a) said: “O Mu‘awiyah! What do others say about it?” I replied: “They imagine that on the Day of Resurrection God will recognize the sinners from their faces and they (the angels) will take them from their hair in the front of the head and their feet, and they will throw them in the fire.”

The Imam (‘a) said: “What need does God have for the faces of the sinners in order to recognize them as He created them?” I asked: “What is the meaning of that verse then?” He (‘a) answered: “When Hadrat al-Qa’im (‘a) rises up, God will grant him the power to know inner personalities and he will order the capture of the infidels from their heads and feet and that they be struck severely with the sword.”27

His Miracles

At the end of time, although the people will be waiting passionately for the establishment of a powerful government, which at the same time, champions the cause of the oppressed, they would not be optimistic about most current governments. They would not accept the statement of any party or group, and in principle, they would not regard anybody capable of reviving order in a global society and of stabilizing the chaotic world.

As such, anyone who claims to be the one to put order in society and spread security in the world must possess power beyond that of other human beings, and to prove this point necessitates the performance of miracles and extraordinary acts. Perhaps, it is owing to this that as soon as he appears Hadrat al-Mahdi (‘a) will embark on performing a series of miracles and wonders. He will point to a flying bird and it will immediately descend on his hand. He will stick a dry piece of wood in the barren ground and it will immediately turn green, sprouting twigs and leaves.

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

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

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

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

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

1. The Speaking of Birds

The Commander of the Faithful (‘a) said: “Hadrat al-Mahdi (‘atfs) will meet on his way a descendant of Imam al-Hasan (‘a) (Sayyid) who will have twelve thousand combatants with him. The Sayyid will be occupying a lofty station and regard himself more deserving of the leadership.

In reply to him, the Imam (‘atfs) will say: ‘I am the Mahdi.’ The Sayyid will ask: ‘Do you have any proof and sign so that I can pay allegiance to you?’ The Imam will point to a bird flying in the sky and it will descend upon his hands. Then, by the power of God, it will start talking and bear witness to the Imamate (imamah) of Hadrat al-Mahdi (‘atfs).

“In order to give further proof to the Sayyid, the Imam (‘a) will stick a piece of wood in the ground and it will turn green and sprout twigs and leaves. Again, the Imam (‘atfs) will pick up a stone from the ground, and by just a slight pressure, it will be broken into small pieces like soft paste.

“By witnessing those miracles, the Sayyid will believe in the Imam (‘a). He and all his forces will submit to the Imam (‘a) and the Imam will designate him as the commander of the frontline forces.”28

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

Imam as-Sadiq (‘a) said: “When the Imam (‘a) appears in the city of Mecca and wants to proceed to Kufah, he will announce to his forces that they should not bring any water, food and other provisions. The Imam (‘a) will have with him the stone of Musa (‘a) (Prophet Moses) through which twelve springs gushed forth from the ground. Wherever they will stop along the way, he will set it up and springs will gush forth from the ground. Anyone who is hungry will be satisfied by drinking from it and anyone who is thirsty will be quenched by drinking from it.

“The soldiers will be provided with provisions and water along the way in this manner until they arrive at the city of Najaf. By setting up the stone there, water and milk will gush forth from the ground which will satisfy anyone who is hungry and thirsty.”29

Imam al-Baqir (‘a) said: “When Hadrat al-Qa’im (‘a) appears, he will have with him the banner of the Prophet (S), the ring of Sulayman (‘a) (Prophet Solomon), and the stone and staff of Musa (‘a) (Prophet Moses). Then, by his order it will be announced that his soldiers should not bring provisions for themselves and forage for their four-footed animals (horses).

Some of their companions will say: ‘He wants to bring us to perdition and annihilate our horses through thirst and hunger.’ The companions will set out along with the Imam. At the first place where they arrive, the Imam will strike the stone against the ground, and water and food for the forces as well as forage for the animals will emerge, and they will consume them until they arrive at the city of Najaf.”30

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

Imam ar-Rida (‘a) said: “When Hadrat al-Mahdi (‘atfs) appears, the earth will be illuminated by the light of God and it will move quickly under his feet (and thus he would be able to quickly traverse great distance) and he will not have a shadow.”31

4. His Means of Transportation

Imam al-Baqir (‘a) said to a person named Surah: “Dhu’l-Qarnayn had the option to choose either the gentle or the wild cloud. He chose the former and the latter is preserved for Hadrat as-Sahib (‘atfs).”32

Surah asked: “What do you mean by the wild cloud? The Imam (‘atfs) replied: “It refers to clouds having thunder, lightning, storms, and thunderbolts. Whenever there is such a cloud, your Sahib is riding on it. Undoubtedly, he will ride on the cloud and by means of it he will go to the higher sky, and he will traverse the seven skies and earths/planets (zamin) five of which are habitable while the other two are in ruins.”33

Imam as-Sadiq (‘a) said: “God gave Dhu’l-Qarnayn the option to choose between the wild and gentle clouds. He chose the gentle cloud and it is the cloud without thunder and lightning, and if he had chosen the wild cloud, he would not have been able to utilize it because God has preserved it for Hadrat al-Qa’im (‘atfs).”34

5. Slowness of the Movement of Time

Imam al-Baqir (‘a) said: “When the Imam of the Time (‘a) appears, he will set out toward Kufah. He will rule there for seven years each year of which would be equivalent to ten years of yours. Then, he will do whatever God wishes.” It was asked: “How could the years become longer?” The Imam (‘a) answered: “God will order the (solar) system (and the angel managing it) to reduce the speed of its movement. As such, the days and years will become longer.”

It was said: “It is said that if there were the least change in their (units of the system) movement, they will experience trouble and perish.” The Imam (‘a) said: “This statement is that of the materialists and deniers of God, but the Muslims (who believe in God as the Regulator of them all) do not make such a statement.”35

6. The Power of Takbir

Regarding al-Mahdi’s (‘atfs) conquest of Constantinople, Ka‘ab said: “He will put the banner on the ground and approach the water to perform ritual ablution (wudu) for the morning prayer (salah as-subh) and the water will be taken away from him. He will remove the banner and move toward the water until such time that an area will be cleared of water.

Then, he will place the banner on the ground and call the attention of the soldiers, saying: “O people! God will split the sea for you just as He did for the Children of Israel.” Thereafter, the soldiers will pass through the sea and will arrive in the city of Constantinople. The soldiers will utter takbir (the shout of Allahu akbar (Allah is great)) and the walls of the city will crumble.

They will utter takbir again and the walls will crumble again. The third time that they utter takbir, the walls at the center of the twelve watchtowers will collapse.”36

The Messenger of Allah (S) said: “…Hadrat al-Mahdi (‘atfs) will arrive in Constantinople. At that time, the castle will have seven walls. The Imam will utter takbir seven times and the walls will crumble and by slaying many of the Byzantines it will be conquered by Hadrat al-Mahdi (‘atfs) and a group will also embrace Islam.”37

In this regard, the Commander of the Faithful (‘a) said: “…Afterward, Hadrat al-Mahdi and his supporters will continue to move and the walls of every castle of the Byzantines they pass by will crumble with their recitation of “La ilaha illallah” (There is no god but Allah) until such time that they will arrive at the city of Constantinople.

They will utter takbirs there and suddenly the gulf38 in the vicinity of Constantinople will dry up and its water will go deep under the ground, and the walls of the city will also crumble. From there, they will move toward the city of Rome and when they arrive there, the Muslims will utter takbir three times and the city will disintegrate like fine sand and gravel in the face of strong winds.”39

The Imam (‘a) also said: “…The Mahdi (‘atfs) will continue his advance until he arrives in one of the cities in the Orient by the sea. His soldiers will utter takbir three times and subsequently the walls of the city will separate from each other and crumble.”40

7. Passing over the Water

Imam as-Sadiq (‘a) said: “My father said: ‘When Hadrat al-Qa’im stages the uprising… he will dispatch soldiers to the city of Constantinople. When they reach the gulf, they will write a sentence on their feet and they will pass over the water. When the Byzantines see this miracle and magnificence, they will say to one another: “If such are the soldiers of the Imam of the Time, how much greater would be the Imam himself?!” As such, they will open the gates of the city for them and the soldiers of the Imam will enter the city and rule there.”41

8. Curing the Sick

The Commander of the Faithful (‘a) said: “…Hadrat al-Mahdi (‘a) will hoist the banners and show his miracles, and by the decree of God he will create many things from nothing. He will cure the sick suffering from leprosy and vitiligo,42 revive the dead and let the living die.”43

9. The Staff of Musa (Moses) in His Hand

Imam al-Baqir (‘a) said: “The staff of Musa (‘a) had belonged to Adam (‘a), which had been handed down to Shu‘ayb (‘a) and after him, it had been given to Musa ibn ‘Imran (‘a). That staff is with us and as I saw it recently, it was still green like the day it was cut from the tree. If something is asked from the staff, it will talk and it would be ready for our Qa’im. Whatever Musa did with it will also be performed by Hadrat al-Qa’im, and whatever the staff is ordered, it will execute and wherever it is thrown, it will swallow all sorceries.”44

10. The Call of the Cloud

Imam as-Sadiq (‘a) said: “…Hadrat al-Mahdi (‘atfs) will appear at the end of time. There will be a cloud moving above the head of the Imam and it will move along with him to cover him from the sunlight. With a clear and understandable voice, it will proclaim, “This is Mahdi”.”45

Finally, based on the statement of Imam as-Sadiq (‘a), “No miracle from among the miracles of the prophets and the executors of will (awsiya’) will remain without being performed by God, the Glorified and Honored, through our Qa’im so as to complete the proof for the enemies.”46

Notes

1. Ibn Tawus, Malahim, p. 142.

2. Kamaluddin, vol. 1, p. 315; Kifayah al-Athar, p. 224; A‘lam al-Wara, p. 401; Al-Ihtijaj, p. 289.

3. ‘Alam adh-dharr: the world prior to the creation of human beings on earth in which God obtained their acknowledgment of His divinity and lordship:

﴿ وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْت بِرَبِّكُمْ قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ ﴾

“When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, (He said to them,) ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ (This,) lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this’.” (Surah al-A‘raf 7:172)

Some exegetes (mufassirin) have said that it refers to the appearance of the souls of Children of Adam in the world of the soul (‘alam ar-ruh) and their testimony to the unity of God and His lordship in the mundane and celestial worlds. It was meant that they could not say that they were not aware of that event or fact (the Day of Resurrection or the unity of God).

4. Nu‘mani, Ghaybah, p. 188; ‘Aqd ad-Durar, p. 41; Bihar al-Anwar, vol. 52, p. 287; Yanabi‘ al-Mawaddah, p. 492.

5. Ihqaq al-Haqq, vol. 19, p. 654.

6. Kamaluddin, vol. 2, p. 652; A‘lam al-Wara, p. 435; Khara’ij, vol. 3, p. 1170.

7. Bihar al-Anwar, vol. 52, p. 283.

8. Ibid.

9. Ibn Tawus, Malahim, p. 73; Kanz al-‘Ummal, vol. 14, p. 586.

10. Ibn Hammad, Fitan, p. 102.

11. Basa’ir ad-Darajat, vol. 4, p. 188; Ithbat al-Hudah, vol. 3, pp. 440, 520; Bihar al-Anwar, vol. 52, p. 319.

12. Kamaluddin, vol. 2, p. 48; A’lam al-Wara, p. 407; Kashf al-Ghumah, vol. 3, p. 314; Bihar al-Anwar, vol. 52, p. 322; Wafi, vol. 2, p. 113; Ithbat al-Hudah, vol. 3, p. 478.

13. Yanabi‘ al-Mawaddah, p. 401; Ithbat al-Hudah, vol. 3, p. 537; Ihqaq al-Haqq, vol. 13, p. 367.

14. Ibn Hammad, Fitan, p. 100; ‘Iqd ad-Durar, p. 158; Ibn Tawus, Malahim, p. 73; Muttaqi Hindi, Burhan, p. 101.

15. Ibn Tawus, Malahim, p. 73.

16. Nu‘mani, Ghaybah, p. 233-234 with a slight difference; Bihar al-Anwar, vol. 52, p. 354.

17. Al-Kafi, vol. 6, p. 444; Bihar al-Anwar, vol. 41, p. 159; vol. 47, p. 55.

18. Nu‘mani, Ghaybah, p. 243; Ithbat al-Hudah, vol. 3, p. 542; Hilyah al-Abrar, vol. 2, p. 575; Bihar al-Anwar, vol. 52, p. 355.

19. Surah Yusuf 12:94.

20. Al-Kafi, vol. 1, p. 232; Kamaluddin, vol. 2, p. 674; Bihar al-Anwar, vol. 52, p. 327.

21. Kifayah al-Athar, p. 263; Bihar al-Anwar, vol. 36, p. 409; ‘Awalim, vol. 15, section 3, p. 269; Ithbat al-Hudah, vol. 3, p. 563.

22. Nu‘mani, Ghaybah, p. 308; Bihar al-Anwar, vol. 52, p. 223. See Shaykh al-Mufid, Al-Irshad, p. 275.

23. Al-Usul as-Sittah ‘Ashar, p. 79; Ithbat al-Hudah, vol. 3, p. 588; Bihar al-Anwar, vol. 26, p. 209; Mustadrak al-Wasa’il, vol. 11, p. 38.

24. Kamaluddin, vol. 2, p. 671; Khara’ij, vol. 2, p. 930; Ithbat al-Hudah, vol. 3, p. 493; Bihar al-Anwar, vol. 51, p. 58; vol. 52, p. 389.

25. Ihqaq al-Haqq, vol. 13, p. 357. See Nu‘mani, Ghaybah, p. 242; Kamaluddin, vol. 2, p. 366; Irshad, vol. 5, p. 36; I‘lam al-Wara, p. 433; Kashf al-Ghammah, vol. 3, p. 256.

26. Surah ar-Rahman 55:41.

27. Ikhtisas, p. 304; Nu‘mani, Ghaybah, p. 128; Basa’ir ad-Darajat, p. 356; Bihar al-Anwar, vol. 52, p. 321; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 431; Al-Muhajjah, p. 217; Yanabi‘ al-Mawaddah, p. 429.

28. ‘Aqd ad-Darar, pp. 97, 138-139; Al-Qawl al-Mukhtasar, p. 19; Shi‘ah wa’r-Raj‘ah, vol. 1, p. 158.

29. Basa’ir ad-Darajat, p. 188; Al-Kafi, vol. 1, p. 231; Nu‘mani, Ghaybah, p. 238; Khara’ij, vol. 2, p. 690; Nur ath-Thaqalayn, vol. 1, p. 84; Bihar al-Anwar, vol. 13, p. 185; vol. 52, p. 324.

30. Kamaluddin, p. 670; Bihar al-Anwar, vol. 52, p. 351; Al-Wafi, vol. 2, p. 112.

31. Kamaluddin, p. 372; Kifayah al-Athar, p. 323; I‘lam al-Wara, p. 408; Kashf al-Ghammah, vol. 3, p. 314; Fara’id al-Samtayn, vol. 2, p. 336; Yanabi‘ al-Mawaddah, p. 489; Nur ath-Thaqalayn, vol. 4, p. 47; Bihar al-Anwar, vol. 51, p. 157. See Kifayah al-Athar, 324; Ihtijaj, vol. 2, p. 449; I‘lam al-Wara, p. 409; Khara’ij, vol. 3, p. 1171; Mustadrak al-Wasa’il, vol. 2, p. 33.

32. Sahib or Sahib az-Zaman (The Owner/Master or Owner/Master of the Time): one of the titles of Imam al-Mahdi (‘a). (Trans.)

33. Shaykh al-Mufid, Al-Ikhtisas, p. 199; Basa’ir ad-Darajat, p. 409; Bihar al-Anwar, vol. 52, p. 321.

34. Al-Ikhtisas, p. 326; Bihar al-Anwar, vol. 52, p. 312; Ghayah al-Maram, p. 77.

35. Shaykh al-Mufid, Al-Irshad, p. 365; Bihar al-Anwar, vol. 52, p. 337; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 400.

36. ‘Iqd ad-Durar, p. 138.

37. Al-‘Ilal al-Mutanahiyyah, vol. 2, p. 855; ‘Aqd ad-Darar, p. 180.

38. Perhaps, it refers to the Dardanelles Strait and the Sea of Marmara. (Trans.)

39. ‘Iqd ad-Durar, p. 139.

40. Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 161.

41. Nu‘mani, Ghaybah, p. 159; Dala’il al-Imamah, p. 249; Ithbat al-Hudah, vol. 3, p. 573; Bihar al-Anwar, vol. 52, p. 365.

42. Vitiligo or vitiligo vulgaris: a medical condition causing smooth white patches on the skin, usually on the hands, feet, and face, and later spreading to other parts of the body. Although the patches are painless, they lack protective skin coloration and are vulnerable to painful sunburn. (Trans.)

43. Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 169.

44. Kamaluddin, vol. 2, p. 673; Bihar al-Anwar, vol. 52, p. 318, 351; Al-Kafi, vol. 1, p. 232.

45. Tarikh Mawalid al-A’immah, p. 200; Kashf al-Ghammah, vol. 3, p. 265; Sirat al-Mustaqim, vol. 2, p. 260; Bihar al-Anwar, vol. 51, p. 240; Ithbat al-Hudah, vol. 3, p. 615; Nur Kashf al-Astar, p. 69.

46. Khatunabadi, Arba‘in, p. 67; Ithbat al-Hudah, vol. 3, p. 700.

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

Chaos and Insecurity

Because of the aggression of the big powers, the security of small governments and weak nations will decline, and freedom and security will be rendered meaningless. The powers dominant in the world will make life so difficult for weak nations and will intensify violating the rights of nations so much that they will not even allow people to breathe!

The Noble Prophet (S) described that period in this manner: “The ummahs (the followers of other creeds and schools) will take hostile action against you just like the hungry rushing to a food container.” Someone said: “Will we be attacked because we will be a minority at that time?”

The Prophet said: “Your number at that time will be many but you will become just like paper tigers. God will remove your majesty and grandeur from the hearts of your enemies and sluggishness will dominate your hearts.” Someone asked: “O Messenger of Allah! What is the cause of this sluggishness and weakness?” He (S) said: “Love of the world and abhorrence of death.”1

These two undesirable traits mentioned by the Noble Messenger are enough to prevent a nation from attaining freedom and defending its values, and make them used to an ignominious life under any circumstance even to the extent of losing their religion and the principles of their school (maktab).

The Messenger of Allah (S) said: “The advent of al-Mahdi (‘atfs) will be at the time when the world would be in chaos and full of turmoil and disorder with one group rising up against another; neither would the elder be merciful toward the young nor would the powerful have pity on the weak. In such a time God will grant him permission to rise up (qiyam).”2

Insecurity of the Highways

The extent of the chaos, insecurity and cruelty will also include the highways. At that time, God will raise up al-Mahdi and he will capture the strongholds of misguidance from the hands of the powerful. The Promised Mahdi (‘atfs) will not only take control of formidable citadels, but he will also conquer hearts blinded to the recognition of the truth and spirituality, and prepare them to accept these truths.

In addressing his beloved daughter, the Messenger of Allah (S) said: “I swear to God Who has chosen me in truth! Verily, the Mahdi of this ummah is from the progeny of al-Hasan and al-Husayn (‘a). At the time when anarchy and confusion would envelop the whole world; when seditions would arise (one after the other); when highways and roads would become insecure and groups attack each other; when neither would the old have mercy on the young nor the young respect the old; at that moment God would let a person from the progeny of these two (Imams Hasan and Husayn (‘a)) rise up to capture (and destroy) the strongholds of misguidance and conquer hearts that have been covered by the veil of ignorance and unawareness (and have been deprived of recognizing the truths).

He will rise up at the end of time - just as I rose up at the beginning of time - and fill the world with justice and equity just as it had been full of injustice and oppression.”3

Horrendous Crimes

The crimes of oppressors and leaders throughout history have been very dreadful and horrible. The pages of history are replete with oppression, injustices and crimes perpetrated by tyrannical and bloodthirsty rulers such as Genghis Khan, Hitler and Attila4 against weaker nations.

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

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

From there he will go out and commit crimes again. While having a spear in his hand, he will pick up a pregnant woman and turn her over to one of his supporters and order him to molest her in the middle of the road. After the molestation, he will rend asunder her stomach and take out the fetus, and nobody would be able to change such a horrible condition.”5

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

They would be killed and burnt as well as terrorized, scared and intimidated. The earth would be colored with their blood while the cry and lamentation of their women would be multiplied. They are my true friends. Through them he will quell every sedition. He will eliminate commotions (and insecurities), and he will remove the chains and bonds of bondage from them. May the benediction of God be upon them as they are the guided ones!”6

Ibn ‘Abbas said: “Sufyani and Fulani will go out and fight each other in such a manner that he (Sufyani) will rend asunder the stomachs of women and put children in large pots and burn them.”7

Artat said: “Sufyani will kill whoever would oppose him. By means of saws, he will cut his opponents into two and get rid of them in burning pots. These tyrannies will last six months.”8

Wishing for Death by Those who are Alive

The Messenger of Allah (S) said: “I swear to Him in Whose hand is my life! The world shall not end unless the time would come when on passing by the graveyard, a person will throw himself onto the grave and say: ‘I wish I were in the place of the owner of this grave!’ This is while his problem is not debt but the sufferings and pressures of the day as well as tyranny and oppression.”9

By using the word “man” (rajul) in the hadith, two points can be deduced. One is that the sufferings and predicaments of that period and as such, the wish for death are not confined to a particular sect, nation or group, but everyone will undergo suffering and pain on account of the deplorable circumstances. The other point is that the word “man” indicates the extent of the pressure and difficulty of that period. This is because men usually can endure problems and inequities more than women, and the fact that men would not be able to tolerate and endure the problems and adversities of that period only shows that these predicaments would be very immense and backbreaking.

Abu Hamzah ath-Thumali narrated: Imam al-Baqir (‘a) said: “O Abu Hamzah! Hadrat Qa’im (‘atfs) will not rise up unless at the time when fear and dread would intensify, calamities and seditions would prevail (over society) and affliction and misfortune would befall the people. In addition to this, diseases would reach epidemic proportions; an intense and fatal dispute would occur among the Arabs; intense discord among the people would become rampant; religious and sectarian strife would be triggered; and the condition of the people would change to such an extent that every wisher - when he sees the brutality of the people and their violation of the rights of each other - will wish for death every day and every night.”10

Hudhayfah, the Companion of the Prophet, narrated from the Prophet (S): “Verily, a time shall come upon you when man will wish for his death although he would not be under the pressure of poverty and indigence.”11

Ibn ‘Umar said: “Verily, a time will come upon the people when the believer, on account of the magnitude of afflictions and calamities on earth, would wish for his family and himself to ride on a boat and spend their lives on the sea.”12

The Captivity of the Muslims

Hudhayfah ibn al-Yaman said: While mentioning the problems that the Muslims will face, the Prophet (S) said: “On account of the pressures to be exerted on them, they will sell free people, and men and women will be ushered into slavery. Polytheists will hire Muslims as mercenaries and sell them in the cities, and no one will be offended by this state of affairs - neither the good nor the bad and the debauchee.

“O Hudhayfah! The suffering of that period will continue in such a manner that they will lose hope, and they will find comfort and relief in bad ideas. At that point, God will send a man from among the purified ones of my progeny and the good ones of my descendants who is just, blessed and pure without even an iota of connivance (with bad elements) and indulgence (in the bad things). Through his assistance, God will endear the religion, Qur’an, Islam, and its people and humiliate polytheism.

He will always fear God and never be arrogant about his relationship (to me). He will neither put a stone over another stone nor whip anyone unless it is just and for the execution of punishment. Through him, God will annihilate innovations and seditions, open the door of truth, close the doors of falsehood, and let the Muslim captives - from whatever region they come - return to their respective motherlands.”13

Sinking into the Ground

The Messenger of Allah (S) said: “Surely, a time shall come to pass on this ummah when the day would reach the night and they would ask one another, ‘Last night, who was swallowed by the earth?’ They would also ask one another, ‘Who is still alive from among the tribe of so-and-so?’ Or, ‘Is there anybody who is still alive from so-and-so clan?’”14

Perhaps, these words allude to the wars and killings at the end of time in which with the use of advanced weapons of mass destruction, every day more people will be killed and perhaps because of the mounting degree of sins, the earth will swallow its inhabitants.

The Increase of Sudden Death

The Noble Prophet (S) said: “Among the signs of the Day of Resurrection is paralyzing diseases and sudden death.”15 He (S) also said: “The Day of Resurrection shall not come to pass unless the “white death” occurs.” He was asked: “O Messenger of Allah! What is “white death”?” He (S) answered: “Sudden death”.16

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), there will be the ‘red death’ and ‘white death’… The ‘white death’ is plague.”17

Imam Muhammad al-Baqir (‘a) said: “The Qa’im (‘atfs) will not rise up until there comes a time when intense fear becomes dominant and prior to it there would be contagious diseases of epidemic proportions.”18

Hopelessness of the People of the World to Attain Deliverance

The Messenger of Allah (S) said: “O ‘Ali! The advent of the Mahdi will be at the time when cities will be changed, and the servants of God become weakened and hopeless about the advent of the Mahdi. At that time, Mahdi the Qa’im from my progeny will appear.”19

Abu Hamzah ath-Thumali said: Imam al-Baqir (‘a) said: “The uprising and advent of the Mahdi (‘atfs) will be at a time when there will be hopelessness and disappointment in the people concerning his advent and the improvement in deeds.”20

In this regard, Imam ‘Ali (‘a) said: “Verily, someone from my household will come as my successor, and his successorship will be after a period full of hardship and affliction - a period in which calamity and suffering will become intense and hopes shattered.”21

The Absence of Judges and Refuge

The Noble Prophet (S) said: “The calamity and affliction on this ummah will be such that a man would not be able to find a sanctuary where he could seek refuge from oppression.”22

He also said: “At the end of time intense affliction from their governments will befall my ummah in such a manner that a believer would not find a sanctuary where to seek refuge from tyranny.”23

In another hadith, he said: “Glad tidings to you of the Mahdi from the progeny of Fatimah! He will appear in the west and fill the world with justice.” It was asked: “O Messenger of Allah! When will it (his appearance) be?” He (S) said: “It will be at the time when judges would receive bribes while the people become debauchees.” It was asked: “What will be the characteristics of the Mahdi?” He (S) said: “He will be separated from his family and relatives; he will be away from his homeland and live far from home.”24

Imam al-Baqir (‘a) said: “You will not see him while waiting for him except at the time when you become like a dead she-goat under the clutches of a fierce animal for which it makes no difference how she was brought. At that time there would be neither a place away from aggression where you could go nor a sanctuary where you could seek refuge.”25

Wars, Killings and Seditions

It can be deduced from the hadiths that prior to the uprising of Hadrat al-Mahdi (‘atfs) wars and killings will engulf everywhere. Some hadiths talk about seditions. A number of hadiths report protracted wars while other hadiths make mention of the killing of human beings through wars and diseases such as epidemics.

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

In the third sedition, the blood, property and honor of the people will be regarded as lawful (to be shed, plundered, or trampled on) and apart from killing and pillage, the honor and chastity of human beings will not be safe. In the fourth sedition - which will be so intense, that it will affect everyone26 and like the state of a turbulent and agitated ship in the middle of the sea - no one will find refuge from it. The sedition will spread from Sham,27 encompass Iraq, and envelop the entire Peninsula (Hijaz). The afflictions of the people will be so intense that no one would be able to complain, and wherever the state of chaos subsides, it will be blazing in another.”28

In another hadith, he (S) said: “After me there will be seditions from which there will be no way of relief and in which there will be wars, displacement and homelessness. After this, there will be seditions more intense than the previous ones. Sedition will not yet subside when another one will emerge so much so that no house of the Arabs shall remain that will not catch this fire (of sedition), and no Muslim will be spared from this sedition. At that time a man from my family will appear.”29

He (S) also said: “After me sedition will soon emerge to the extent that if there will be calm in one direction, it (sedition) will spread in two other directions until such time that a harbinger from heaven will shout: ‘This is Hadrat Mahdi, your chief and commander!’”30

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

‘Ammar ibn Yasir said: “The message and invitation of the Ahl al-Bayt (household) of your Prophet at the end of time is this: Avoid any kind of dispute until such time that you would see leaders from the Ahl al-Bayt; it will be the time when the Turks would oppose the Byzantines and wars would increase in number on the earth.”31

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

In this regard, Imam ar-Rida32 (‘a) said: “Before the advent of the Imam of the Time (‘atfs) successive and relentless killings will take place.”33

Abu Hurayrah said: “There will be killing in Medina which will break up the Ahjar az-Zayt34 district and compared to it the tragedy of Hurrah35 would be just like a whip. It will be at that time - after the killing - that two farsangs36 away from Medina, allegiance would be paid to Hadrat Mahdi (‘atfs).”37

Abu Qabil said: “A person from Bani Hashim38 will take the helm of government and will only kill the Bani ‘Umayyah39 in such a manner that only a few of them will be left. Then, a person from the Bani ‘Umayyah will emerge and kill two persons in lieu of one person (killed from his side) so much so that none will be left except women.”40

The Messenger of Allah (S) thus said: “I swear to God in Whose hand is my life! The world will not end unless the time would come when neither the killer would know for what reason he is killing, nor would the reason behind the killing of the killed be clear, and chaos will spread everywhere. At that time, both the killer and killed will go to hell.”41

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), the world will face two types of death: the “red death” and the “white death”. The red death is through the sword (weapon) while the white death is through plague.”42

Imam al-Baqir (‘a) said: “There are two stages of occultation (ghaybah) for the Qa’im of Muhammad’s Progeny, the second of which is longer than the first. At that time, death and killing will engulf the people.”43 Jabir said: I asked Imam al-Baqir (‘a): “At what time will this affair (uprising of the Mahdi (‘atfs)) happen?” In reply, the Imam (‘a) said: “O Jabir! How could this affair happen when the number of the slain between Hirah44 and Kufah has not yet increased?”45

Imam as-Sadiq (‘a) said: “Before the advent of the Qa’im (‘atfs), two types of death will surface: the “red death” and the “white death”. The number of people to be killed will be such that in every group of seven, five will die.”46

The Commander of the Faithful (‘a) said: “Hadrat Mahdi (‘atfs) will not appear unless one-third of the people are killed; another one-third die; and the remaining one-third survive.”47

They asked the Commander of the Faithful (‘a): “Is there any sign and symbol for the advent of Hadrat Mahdi (‘atfs)?” He (‘a) said: “Yes, horrible killing, sudden death and epidemics.”48

And as reported in Irshad al-Qulub: “sudden and mass killings (qatl adh-dhari‘).”49

And as reported in Madinah al-Mu‘ajiz: “vile and despicable killings (qatl ar-radi‘).”50

And as reported in Hilyah al-Abrar: “deplorable killings (qatl al-fadi‘).”51

The meaning of the hadith is this:

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

Muhammad ibn Muslim said: Imam as-Sadiq (‘a) said: “The Imam of the Time will not appear unless two-thirds of the people in the world would die.” It was asked: “If two-thirds of the people would be killed, how many will remain?” He answered: “Are you not satisfied (and would you not like) to be among the remaining one-third?”52

Imam as-Sadiq (‘a) has said: “The affair (advent of Imam al-Mahdi (‘atfs)) shall not be realized until nine-tenth (9/10) of the people are eliminated.”53

Imam ‘Ali (‘a) said: “…At that time none of the people will remain except one-third (1/3) of them.”54

The Noble Prophet of Islam (S) said: “Out of ten thousand people nine thousand and nine hundred will be killed and none will remain alive except very few.”55

Ibn Sirin said: “Hadrat Mahdi (‘atfs) will not appear unless out of nine persons, seven would be killed.”56

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

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

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

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

Notes

1. Tayalisi, Musnad, p. 133; Abu Dawud, Sunan, vol. 4, p. 111; Al-Mu‘jam al-Kabir, vol. 2, p. 101.

2. Ibid., vol. 52, p. 154.

3. ‘Aqd ad-Durar, p. 152; Bihar al-Anwar, vol. 52, pp. 154, 266; Ihqaq al-Haqq, vol. 13, p. 116; Al-Arba‘un Hadithan, (Abu Na‘im) Dhakha’ir al-‘Uqba, p. 135; Yanabi‘ al-Mawaddah, p. 426.

4. It refers to Attila, called the Scourge of God (circa 406-53 CE) and king of the Huns (circa 433-53 CE), who is called Etzel by the Germans and Ethele by the Hungarians. (Trans.)

5. ‘Iqd ad-Darar, p. 94; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 155.

6. Kamaluddin, vol. 1, p. 311; Ibn Shahr Ashub, Manaqib, vol. 2, p. 297; A‘lam al-Wara, p. 371; Ithbat al-Wasiyyah, p. 226.

7. Ibn Hammad, Fitan, p. 83; Ibn Tawus, Malahim, p. 51.

8. Hakim, Mustadrak, vol. 4, p. 520; Al-Hawi Li’l-Fatawa, vol. 2, p. 65; Muntakhab Kanz al-‘Ummal, vol. 6, p. 31 (Marginalia of Musnad Ahmad ibn Hanbal); Ihqaq al-Haqq, vol. 13, p. 293.

9. Ahmad ibn Hanbal, Musnad, vol. 2, p. 636; Muslim, Sahih Muslim, vol. 4, p. 2231; Al-Mu‘jam al-Kabir, vol. 9, p. 410; Masabih as-Sunnah, vol. 2, p. 139; ‘Aqd ad-Durar, p. 236.

10. Nu‘mani, Ghaybah, p. 235; Tusi, Ghaybah, p. 274; I‘lam al-Wara, p. 428; Bihar al-Anwar, vol. 52, p. 348; Ithbat al-Hudah, vol. 3, p. 540; Hilyah al-Abrar, vol. 2, p. 626; Bisharah al-Islam, p. 82.

11. Ibn Abi Shaybah, Musannif, vol. 15, p. 91; Malik, Muwatta’, vol. 1, p. 241; Muslim, Sahih Muslim, vol. 8, p. 182; Ahmad ibn Hanbal, Musnad, vol. 2, p. 236; Bukhari, Sahih al-Bukhari, vol. 9, p. 73; Firdaws al-Akhbar, vol. 5, p. 221.

12. ‘Iqd ad-Darar, p. 334.

13. Ibn Tawus, Malahim, p. 132.

14. Al-Matalib al-‘Aliyah, vol. 4, p. 348.

15. Shajari, Amali, vol. 2, p. 277.

16. Al-Fa’iq, vol. 1, p. 141.

17. Nu‘mani, Ghaybah, p. 277; Tusi, Ghaybah, p. 267; I‘lam al-Wara, p. 427; Khara’ij, vol. 30, p. 1152; ‘Aqd ad-Darar, p. 65; Al-Fusul al-Muhimmah, p. 301; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.

18. Bihar al-Anwar, vol. 52, p. 348.

19. Yanabi‘ al-Mawaddah, p. 440; Ihqaq al-Haqq, vol. 13, p. 125.

20. Bihar al-Anwar, vol. 52, p. 348.

21. Ibn al-Munadi, Malahim, p. 64; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 1, p. 276; Al-Mustarshid, p. 75; Shaykh al-Mufid, Irshad, p. 128; Kanz al-‘Ummal, vol. 14, p. 592; Ghayah al-Maram, p. 208; Bihar al-Anwar, vol. 32, p. 9; Ihqaq al-Haqq, vol. 13, p. 314; Muntakhab Kanz al-‘Ummal, vol. 6, p. 35.

22. Shafi‘i, Bayan, p. 108.

23. ‘Iqd ad-Darar, p. 43.

24. Ihqaq al-Haqq, vol. 19, p. 679.

25. Al-Kafi, vol. 8, p. 213; Bihar al-Anwar, vol. 52, p. 246.

26. “Affect everyone”: kar va kur (deaf and blind) in the original Persian text. (Trans.)

27. Sham: up until four centuries ago, it included Syria of today, Lebanon and parts of Jordan and the Occupied Palestine. (Trans.)

28. Ibn Tawus, Malahim, p. 21; Kamaluddin, vol. 2, p. 371.

29. ‘Aqd ad-Durar, p. 50.

30. Ihqaq al-Haqq, vol. 13, p. 295; Ahmad ibn Hanbal, Musnad, vol. 2, p. 371.

31. Tusi, Ghaybah (new edition), p. 441; Bihar al-Anwar, vol. 52, p. 212.

32. Imam Rida: ‘Ali ibn Musa, eighth of the Twelve Imams, born in 148 AH/765 CE and died in 203 AH/817 CE in Tus (Mashhad). He was poisoned by the ‘Abbasid caliph Ma’mun, who had superficially appointed him as his successor at first, but then grew fearful of the wide following he commanded. His shrine in Mashhad is one of the principal centers of pilgrimage and religious learning in Iran. See Baqir Sharif al-Qarashi, The Life of Imam ‘Ali bin Musa al-Rida, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 2001); Muhammad Jawad Fadlallah, Imam al-Rida: A Historical and Biographical Research, trans. Yasin T. al-Jibouri, http://www.al-islam.org/imam-ar-ridha-an-historical-and-biographical-res... ; Muhammad Mahdi Shamsuddin, “Al-Imam ar-Rida (‘a) and the Heir Apparency,” At-Tawhid Journal, http://www.al-islam.org/al-tawhid/heir.htm. (Trans.)

33. Qurb al-Asnad, p. 170; Nu‘mani, Ghaybah, p. 271.

34. Ahjar az-Zayt: a place in the city of Medina which was the venue of Salah al-Istisqa (special prayer in asking for rain) during the time of the Holy Prophet (S). See Mu‘jam al-Buldan, vol. 1, p. 109.

35. After the martyrdom of Imam al-Husayn (‘a) and the people’s uprising in Medina against Yazid ibn Mu‘awiyah, at the order of Yazid the inhabitants of Medina were massacred and this event saw more than ten thousand people killed and this place is called Hurrah Waqim. See Mu‘jam al-Buldan, vol. 2, p. 249.

36. Farsang (parasang): a unit of length equal to 6 kilometers. (Trans.)

37. Ibn Tawus, Malahim, p. 58.

38. Bani Hashim: the Meccan clan to which the Prophet and his descendants belonged. See Ja‘far Subhani, The Message, chap. 4, “Ancestors of the Prophet,” http://www.al-islam.org/the-message-ayatullah-jafar-subhani (Trans.)

39. Bani Umaayyad is the name of dynasty of Muslim caliphs who gained control of the administration of Islamic territories in 40 AH (662 CE) after the first four caliphs and held sway until 132 AH (750 CE). The founder of this dynasty was Mu‘awiyah, son of Abu Sufyan, by whom hereditary monarchy as well as aristocracy were revived in stark contrast and opposition to basic Islamic articles of faith. History is replete with innumerable instances of cruelty and oppression perpetrated in the world of Islam during the Umayyad rule, including murder, banishment and imprisonment of the followers of the Ahl al-Bayt (the Family of the Prophet) as epitomized by the martyrdom of Imam Husayn and his votaries in Karbala’ by the forces of Yazid, son of Mu‘awiyah. (Trans.)

40. Ibn Tawus, Malahim, p. 59.

41. Firdaws al-Akhbar, vol. 5, p. 91.

42. Nu‘mani, Ghaybah, p. 277; Shaykh Mufid, Irshad, p. 359; Shaykh at-Tusi, Ghaybah, p. 267; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.

43. Nu‘mani, Ghaybah, p. 173; Dala’il al-Imamah, p. 293; Taqrib al-Ma‘arif, p. 187; Bihar al-Anwar, vol. 52, p. 156.

44. Hirah: a city three miles (6.6 kilometers) away from Kufah in Iraq. See Mu‘jam al-Buldan, vol. 2, p. 328.

45. Shaykh at-Tusi, Ghaybah (new edition), p. 446; Ithbat al-Hudah, vol. 3, p. 728; Bihar al-Anwar, vol. 52, p. 209.

46. Kamaluddin, vol. 2, p. 665; Al-‘Adad al-Qawiyyah, p. 66; Bihar al-Anwar, vol. 52, p. 207.

47. Ibn Tawus, Malahim, vol. 58; Ihqaq al-Haqq, vol. 13, p. 29.

48. Husayni, Hidayah, p. 31.

49. Irshad al-Qulub, p. 286.

50. Madinah al-Mu‘ajiz, p. 133.

51. Hilyah al-Abrar, p. 601.

52. Shaykh at-Tusi, Ghaybah (new edition), p. 339; Kamaluddin, vol. 2, p. 655; Ithbat al-Hudah, vol. 3, p. 510; Bihar al-Anwar, vol. 52, p. 207; Ilzam an-Nasib, vol. 2, p. 136; Ibn Hammad, Fitan, p. 91; Kanz al-‘Ummal, vol. 14, p. 587; Muttaqi Hindi, Burhan, p. 111.

53. Ilzam an-Nasib, vol. 2, pp. 136, 187; ‘Aqd ad-Darar, pp. 54, 59, 63-65, 237; Nu‘mani, Ghaybah, p. 274; Bihar al-Anwar, vol. 52, p. 242.

54. Husayni, Hidayah, p. 31; Irshad al-Qulub, p. 286.

55. Majma‘ az-Zawa’id, vol. 5, p. 188.

56. Ibn Tawus, Malahim, p. 78.

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

It can be deduced from the hadiths quoted in this chapter that as the effect of rampant corruption and decadence, the decline of love and compassion, and the eruption of wars, the world will be in a bad condition from an economic perspective so much so that heaven will also not have mercy on the people, and rainfall, which is a divine mercy, will also turn into a wrath and be destructive for them.

Yes, at the end of time, rain will be scarce or will shower at inopportune times, thus bringing destruction to agriculture. Lakes and rivers will dry up; plants will not bear fruit; and trade will decline. Poverty and starvation will become widespread to such an extent that in order to fill their empty stomachs some people will bring their daughters and wives to the market and exchange them for a meager amount of food.

Scarce and Inopportune Rainfall

The Noble Prophet of Islam (S) said: “A time would come on mankind when God will not send down rain in its appropriate time and season, and there will be no rain. He will send it down outside its time and season.”1

The Commander of the Faithful (‘a) said: “…Rain will fall in summer and in warm seasons.”2

In this regard, Imam as-Sadiq (‘a) said: “Before the advent of Hadrat Qa’im (‘atfs) there will be a year with such heavy downpours that fruits will be destroyed and dates will spoil on the trees. Thus, during that period, you will not experience doubt and skepticism.”3

The Commander of the Faithful (‘a) said: “…Rain will become scarce such that the ground will not let grain grow while the sky will not shower rain. At that time, the Mahdi (‘atfs) will appear.”4

‘Ata’ ibn Yasar said: “Among the signs of the Day of Resurrection is that rain will shower but grain will not grow.”5

Imam as-Sadiq (‘a) said: “…At the time when Hadrat Qa’im and his companions rise up, water on earth will be unobtainable, and the believers will groan and passionately pray to God to send down water so that they can drink.”6

Drying up of Lakes and Rivers

The Noble Prophet (S) said: “From the effect of the drying up of the Nile River, cities in Egypt will be destroyed.”7

Irtat said: “At that time, the Euphrates, rivers and fountains will dry up.”8

It has also been reported: “The water of Lake Tabaristan will dry up; the date-palms will not bear fruit; and the Za‘r Fountain in Sham will cease to flow.”9

Similarly, it has also been reported: “…Rivers will dry up, and inflation and famine will last for three years.”10

The Prevalence of Inflation, Starvation, Poverty, and Trade Recessions

A man asked the Prophet (S): “O Messenger of Allah! When will the Day of Resurrection be?” He (S) said: “The one asked (the Prophet himself) is as unaware as the questioner on this matter, but (the approach of) the Day of Resurrection has some signs one of which is the convergence of markets.” He asked: “What is meant by the ‘convergence of markets’?” He (S) answered: “The recession of markets and trade, and the lack of growth of plants and crops notwithstanding the rain.”11

The Commander of the Faithful (‘a) said to ‘Abdullah ibn ‘Abbas: “Trade and transactions will increase, but only small profits will be earned by the people and after that extreme famine will break out.”12

Muhammad ibn Muslim said: I heard Imam as-Sadiq (‘a) saying: “Before the advent of Hadrat Qa’im (‘atfs), God will send signs for the believers.” I said: “May God make me your ransom! What are those signs?” He (‘a) said: “The same things that God mentioned:

﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ ﴾

“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient.”13

Then, he (‘a) said: “God will test the believers on account of the fear caused by the kings of the dynasties of so-and-so at the end of their rule; what is meant by starvation is price inflation; what is meant by the insufficiency of properties is trade recession and the inadequacy of income; what is meant by the loss of lives is widespread, sudden deaths; and what is meant by the lack of fruits is the deficiency of agricultural earnings and products. Then, glad tidings be to the steadfast for hastening the advent of al-Qa’im (‘a) at that moment.”14

As reported in A‘lam al-Wara, “qillah al-mu‘amilat” means market recession and lack of transactions.15

Imam as-Sadiq (‘a) said: “...At that time when the Sufyani emerges, food items will be scarce; people will experience famine; and rainfall will be scarce.”16

Ibn Mas‘ud said: “At the time when there would be no more trade and roads are destroyed, al-Mahdi (‘atfs) will appear.”17

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

It has been stated in Musnad Ahmad ibn Hanbal: “Before the advent of al-Mahdi (‘atfs) people will experience intense starvation for three years.”18

Abu Hurayrah said: “Woe to the Arabs for the evil approaching them! Intense starvation will break out and mothers will cry because of their children’s hunger.”19

The Bartering of Women in Exchange for Food Items

The depth of the tragedy of famine and starvation prior to the advent of Imam al-Mahdi (‘atfs) will be such that some will be forced to barter their daughters for meager quantities of food.

Abu Muhammad reported from a man from Morocco: “Al-Mahdi will not appear unless a man (due to the intensity of poverty and indigence) would bring his daughter or beautiful bondwoman and say: ‘Who will buy this girl from me for food items?’ It is under these circumstances that al-Mahdi (‘atfs) will appear.”20

Notes

1. Jami‘ al-Akhbar, p. 150; Mustadrak al-Wasa’il, vol. 11, p. 375.

2. Dawhah al-Anwar, p. 150; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 151; Kanz al-‘Ummal, vol. 14, p. 241.

3. Shaykh al-Mufid, Irshad, p. 361; Shaykh at-Tusi, Ghaybah, p. 272; A‘lam al-Wara, p. 428; Khara’ij, vol. 3, p. 1164; Ibn Tawus, Malahim, p. 125; Bihar al-Anwar, vol. 52, p. 214.

4. Ibn Tawus, Malahim, p. 134.

5. ‘Abdur-Razzaq, Musannif, vol. 3, p. 155.

6. Dala’il al-Imamah, p. 245.

7. Bisharah al-Islam, p. 28.

8. Ibn Hammad, Fitan, p. 148.

9. Bisharah al-Islam, p. 191; Ilzam an-Nasib, p. 161.

10. Bisharah al-Islam, p. 98.

11. At-Targhib wa’t-Tarhib, vol. 3, p. 442.

12. Ibn Tawus, Malahim, p. 125.

13. Surah al-Baqarah 2:155.

14. Kamaluddin, vol. 2, p. 650; Nu‘mani, Ghaybah, p. 250; Shaykh al-Mufid, Irshad, p. 361; A‘lam al-Wara, p. 456; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 68.

15. A‘lam al-Wara, p. 456.

16. Ibn Tawus, Malahim, p. 133.

17. Al-Fatawa al-Hadithiyyah, p. 30; Muttaqi Hindi, Burhan, p. 142; ‘Aqd ad-Darar, p. 132.

18. Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1363.

19. Kanz al-‘Ummal, vol. 11, p. 249.

20. Ibn Tawus, Malahim, p. 59.