Alhassanain(p) Network for Heritage and Islamic Thought

Question 25: Signs for the re-emergence of Imam al-Mahdi

Question: What are the signs for the re-emergence of the Master of the Age [i.e. the Twelfth Imam]?

Brief Answer

The topic of the signs of the re-emergence is a complicated one and calls for a thorough investigation of all the related narrations. However, in brief, the signs fall under two categories. One group consists of those signs which will certainly occur, foreshadowing the re-emergence: the rebellion of Sufyani, the rebellion of Yamani, the burst of a heavenly cry, the murder of an innocent soul, the sinking of the army of Sufyani into the desert ground, the rebellion of Dajjal. The remaining signs are not certain and as such might not occur.

But from another perspective, the signs can be categorized into four groups:

1. The social signs: that is, to put it in a nutshell, those social phenomena whose upshot would be the downfall of the then perverted human civilization.

2. The religious and Ideological signs: which constitute the collapse and distortion of the Divine religion.

3. The Natural Signs: changes such as alterations in the constellations.

4. The individual and miraculous signs: such as the burst of a heavenly cry, and the murder of the Innocent Soul.

Detailed Answer

A discussion regarding the signs of the re-emergence is somewhat complicated, for there are numerous narrations in the corpus of Shi’a ahadith, and add to that the narrations found in the Sunni sources and even the heavenly books of previous religions, such as Christianity, Judaism, Zoroastrianism, and Indian creeds, and all these call for a comprehensive investigation and analysis. Furthermore, the related narrations must be weighed as to the authenticity of their lines of transmission and also the soundness of their content.

Based on the Shi’a narrations, it can be inferred that the signs fall under two categories. One group consists of those signs which will undoubtedly occur prior to the re-emergence, without any qualification or prerequisite; namely: the rebellion of Sufyani, the rebellion of Yamani, the burst of a heavenly cry, the murder of the Innocent Soul, the sinking of the army of Sufyani in the desert1 , and the rebellion of Dajjal. The second group consists of signs whose occurrence is contingent on the materialization of certain conditions. There are many such signs.

However, as mentioned before, the signs of the re-emergence can be categorized into four general groups, which will be explained in brief.

a. The Social Factors

To summarize, the appearance of these factors represent the downfall of the then misguided human civilization. Some of these factors are as follows:

1. The prevalence of injustice all over the world, or in other words, the universality and globalization of injustice.

2. The perversion of rulers. It is imperative to note that what is meant by universal injustice and perversion of rulers is that the political regimes that will govern the world would be founded on social, political, cultural, and economic injustice, and hence the rulers would exercise their power based on a spirit of domination, imperialism, and despotism. It should not be inferred that just individuals or regimes would be nonexistent, but that the prevalent system of governance would be that of injustice.

3. Inflation and economic instability which are the concomitants of an unjust system.

4. The appearance of charlatans and Dajjal-like characters who will claim to be social reformers. The advent of Dajjal is one of the indisputable signs of the re-emergence to which all previous religions have also alluded. Dajjal literally means one who covers truth with falsehood and deceit. It is likely however, based on the signs mentioned in the narrations, that Dajjal is not a proper name of a single person rather it is a general title for all devious and deceitful individuals and regimes who deceive the masses and bar the path of truth. Some scholars have interpreted Dajjal as being a reference to contemporary Western civilization.

5. Charlatan and debased individuals will become speakers of their societies. Incompetent individuals will have authority in their societies.

6. Righteous and honest people will be put aside and replaced by dishonest and boastful characters.

7. The rebellion of Sufyani. However, regarding the question of whether Sufyani refers to a specific individual or is a general title for all deceitful individuals and regimes, there can be no definite answer. But what is clear is that the name signifies an individual or individuals and regimes that are capitalist, predatory, oppressive, backward, and which (or who) propagate superstitions. Their distinctive trait is their willingness to demoralize communities. The narrations prophesy that Sufyani and his army will vanish into the ground in the desert of Bayda’-an area between Mecca and Medina-and only one person will survive, the one who will spread the news.2

8. War, hypocrisy, and bloodshed will take over. In the narrations, it is divined that [global] war will break out whose instigators will be a people referred to in the ahadith as the Turk, which apparently constitute the ethnic groups who trace their ancestry back to Turk b. Yafith b. Nuh who today inhabit the regions of Mongolia, Punjab, Turkey, Siberia, Afghanistan, India, and in its broad meaning also includes the peoples of the Western hemisphere. The narrations also point to the killing of 23 people, but this is regarded as being among the unverifiable signs.

9. Revolutions will erupt in an effort to fight global oppression and corruption, some of which will succeed in organizing new governments. The rebellion and movement of Yamani, which is a symbol of the struggle of truth against deviation at the End of Time, will be one such uprising. The movement of a certain Sayyid Khurasani who will be of the lineage of Imam Husayn b. ‘Ali (ع) and who will rise to uphold justice is another of the

factors involved. These two movements-one of which will be in Yemen and the other in Iran-will be among the elements laying the groundwork for the re-emergence of Imam al-Mahdi (ع). The narrations augur that the regime that will be established in Iran will, firstly, invite the people to Islam and the path of the Ahlul Bayt (ع) and will, secondly, clear its territory-which will extend to Kufah-from injustice and corruption and will join forces with and obey the Imam (ع) when he re-emerges.

b. Religious and ideological factors

That is, the collapse and perversion of religion. It has been narrated from the Commander of the Believers, Imam ‘Ali b. Abi Talib (ع) that at the End of Time prayer will be abandoned; trusts will be dishonoured; lying will be considered permissible; usury will become prevalent; bribery will be all-encompassing; religion will be relinquished in favour of the material life; women’s counsel will be sought; family bonds will be severed; people will become licentious; murder will acquire normalcy; patience will be counted as a weakness; injustice will be prided on; the people of knowledge will be treacherous; the reciters of the Qur`an will be perverse; the mosques will be embellished and the minarets built high [but without the spirituality that is their substance]; promises will be broken; and desires will be ever diverse [and conflicting].

To put it more generally, the precepts of Islam will be neglected. However, this neglect will be relative; that is, it would be the prevalent mood of human society at the time. This is to such an extent that it has been related that when the Imam (ع) re-emerges he will bring a new way, a new book, and a new religion; meaning that Islam will be so contaminated with superstitions, the Qur`an so assailed with conceptual distortions [i.e. false interpretations] that their reality and inner truth will have been forgotten.

c. Natural factors

Also among the signs heralding the re-emergence of the Imam (ع) are the natural disasters mentioned in the narrations; such as the [prodigious] lightning of the End of Time; lunar and solar eclipses which will occur outside their natural timeframe; changes in the constellations and the atmospheric conditions (in water, air, sunrise, sunset, etc.). And of course these narrations are capable of being understood in relation to certain events that are taking place in this age, just as Ayatullah Murtada Mutahhari interpreted the “rising of the sun from the west” [which is counted among the signs] as the rise of Islam at the hands of Imam Khomeini from Paris.

d. The individual and miraculous signs

1. The Burst of a Heavenly Cry - According to the narrations, before or during the event of re-emergence, an angel will cry out from the heaven proclaiming the re-emergence of the Imam (ع). That angel will be the Faithful Jibra`il whose cry will be heard in all four corners of the globe.

Everyone will hear it in his own language without detecting the direction from which the cry originates. But at the same time the Devil will also call out, “‘Uthman was murdered while he was innocent” with the intention to confuse the people.3

2. The Murder of an Innocent Soul - The Innocent Soul will be the nickname of a certain Hashimite youth with a high degree of spiritual perfection. He will fight the Sufyani army and on being defeated will take refuge in Medina. When the Sufyani army reaches Medina, he will flee to Mecca. There he will invite people to the way of the Household of Muhammad (ص) but will be slain between the Rukn and the Maqam while innocent of any crime.4 His death will awaken the conscience of the people all over the world, which will in turn prepare them to pledge allegiance to the Imam (ع). Fifteen days after his death, the re-emergence will take place.5 He is the Imam’s (ع) representative and envoy among the people.

There are also other signs mentioned in the narrations which we have not included here.

Notes

1. Kitab al-Ghaybah, pg. 252

2. Kitab al-Ghaybah, pp. 279-282

3. Kitab al-Ghaybah, pp. 253-254

4. Kamal al-Din wa Tamam al-Ni’mah, pg. 331

5. Ibid., pg. 649

Question 26: Issues such as marriage, place of residence etc etc, concerning the life of the Twelfth Imam

Question: Is the Twelfth Imam married and if so does he have children? Where is his place of residence? What does he wear and what does he subsist on? What is the sense in praying for his wellbeing?

The life of Al-Mahdi (ع) is an enigmatic issue, and therefore questions relating to it might not be answered definitively, although one can arrive at probable answers by studying the hadiths that have been related in this regard.

One of the questions pertaining to Imam Zaman’s (ع) life is whether he has a family. There are three possible answers to this question:

a) that he never married;

b) that he married but has not fathered children;

c) that he does in fact have children.

The implication of the first possibility would be his abandonment of a very important religious practice, which is hence very unlikely. Of course, it might be countered that the issue of his occultation and its secrecy are of utmost importance and thus marriage-which although important is not nearly as important-can be abandoned. This contention however is not acceptable, for marriage and the secrecy required during his occultation are in no way at odds.

The second possibility, although free of the problem with which the previous possibility is faced, raises another question: Has he married only once-hence is his wife sharing his unusual longevity-or has he been married to multiple wives? There is no evidence to support either side, but it would not be unlikely if the latter were correct. The problem which this might bring to mind is the possibility that his identity might be revealed. However this might pose a serious problem, for according to the hadiths, in his occultation it is his identity as the twelfth imam from the progeny of Muhammad that must be kept secret, which would not be jeopardized by personal relations if the people whom he is in contact with be unaware of his status as such.1

The same question can be addressed in the case of the third possibility. This possibility however is faced with an additional problem: If the Imam did in fact have children, they would sooner or later decide to search for their true identity which might in turn jeopardize Imam Zaman’s (ع) secret mission.

There are however no ahadith that specifically verify any of these three possibilities. As to further accentuate the dilemma, there is a hadith that has been related through two chains of transmitters with one consequential word differing in the two versions. One version related by Shaykh al-Tusi reads, “Imam Ja’far b. Muhammad as-Sadiq (ع) said, ‘No one of his children (wuldihi) or anyone else would know his whereabouts.’”2

In the other version related by Nu’man, the hadith reads, “No one from his friends (wali) or anyone else would know his whereabouts.’”3

Thus due to this discrepancy, there is no reason to prefer Shaykh al-Tusi’s version. On the contrary, Nu’man’s version seems more preferable in terms of its chain of transmitters and the wording itself. For instance, in Shaykh al-Tusi’s version there is a third person singular pronoun (ghayrihi) which seems to be incorrect as its antecedent is plural (wuldihi) which is unjustifiable, except if accounted for according to the following three possibilities:

1. That this mistake is attributable to the scribes;

2. That the hadith is indicating that the Imam only has one son;

3. Or that the hadith is not specifying whether he does in fact have a child or not but that if he did, the secrecy of his mission in occultation is so paramount that even his child wouldn’t know him.

Moreover, the chain of transmitters is faulty, which even if this could be overlooked, another issue would be that it is unclear whether the hadith is about the time of occultation or is referring to the period after his reemergence.

There are two other hadiths that complicate the controversy. One is a prayer narrated by Ibn Tawus from Imam ‘Ali b. Musa al-Rida (ع): “O Allah, grant him [i.e. the Twelfth Imam] in regard to himself, his family, his children, and his progeny …”4

The other hadith is related from Imam Ja’far b. Muhammad as-Sadiq (ع): “It is as though I see the Qa`im [i.e. the Twelfth Imam] in the Mosque of al-Sahlah with his family accompanying him.”5

Some have cited the story of the “Green Isle” to claim that the Imam (ع) has a family and numerous children who reside on the isle and have it all to themselves. This story however is only a myth. It is more akin to a tail of fiction than to reality. ‘Allamah Majlisi who has narrated this story explains, “Since I did not find this story in any of the reliable books, I have brought it in a separate chapter.”6 Shaykh Aqa Buzurg Tehrani asserts that this tale is a fabrication.7

Hence, although it is possible that Imam Zaman (ع) has a family, it is not verifiable, as there are no authentic hadiths to the point. On the other hand, there does not seem to be any good reason why Imam Zaman (ع) would abandon the religious practice of marriage.

Where does the Imam reside? There are three groups of hadith in this regard that at first glance might seem contradictory. The first group do not specify a location but rather say that the Imam is itinerant in mountains and deserts-such as the hadith narrated by Ibn Mahziar and which Shaykh al-Tusi has recorded in his Ghaybah.8

The second group are those that point to a specific location as to where the Imam resides. These hadiths are divergent however in regard to where that location exactly is. Some of these hadiths mention the city of Medina or

more specifically Mount Razawi which is located on the outskirts of the city.9 In reference to such ahadith ‘Allamah Shushtari writes,

It has been ascertained in authentic hadiths that the Imam’s residence in both the major and minor occultations is Mount Razawi. And the fact that the Kisaniyyah claim it as the headquarters of Muhammad Hanafiyyah does not negate its being where the Imam resides. For, the Kisaniyyah had based their belief on the numerous accounts in which the Prophet (ص) had prophesied the coming of the Al-Mahdi, his occultation, etc., but had erroneously accepted Muhammad Hanafiyyah as the promised Al-Mahdi. And generally, all deviations and aberrations stem from a truth which has been wrongfully understood or manipulated.10

A number of these hadiths however point to an area around Mecca-namely, Zu Tuwa-as the residence of the Imam and where he will begin his revolution alongside his companions.11

The third group of hadiths also lacks any allusion to a specific location but points out that the Imam does in fact interact with other people normally but without being identified.12 On examining the three groups more carefully it becomes clear that there is no discrepancy between them. The Imam leads a normal life without arising any suspicion. This mode is the most convenient for the Imam. And this is in no way at odds with him being in Mecca or occasionally retreating to mountains and uninhabited regions in urgent circumstances.

What is the Imam’s (ع) diet comprised of and what type of dress does he wear? As mentioned above, the Imam lives a normal life. However the hadiths indicate that he contents himself with the minimum of food and the simplest of clothing. In his Kitab al-Ghaybah Nu’mani narrates a hadith from Imam Ja’far b. Muhammad as-Sadiq (ع) and Imam ‘Ali b. Musa al-Rida (ع) which addresses the above question: “He only wears coarse clothing and eats unpalatable food.”13

In another hadith he is related to have said, “His clothing is rough and coarse, and his food is bread made from barley.”14

Brief Answer

The opinion that he has a spouse and children-although possible and not necessarily in conflict with the mission of his prolonged occultation-is not supported by any definitive evidence. It might reasonably be contended that just as Divine decree has dictated that he should remain in the shadows of mystery so too should this question remain a part of that mystery.

As to the location of his residence, there are three groups of ahadith that address this question. The first group do not specify a certain location but-in the case of some of them at least-indicate that he is itinerant, remaining primarily within the mountainous and desert regions. The second group state that he lives among people but without being recognized. The third group point to specific locations as to where he resides, such as Medina, or Mount Razawi in Medina, or around Mecca, in the Mountain of Zu Tua.

Although the three groups might seem contradictory, they can be reconciled. For, it might very likely be the case that he mainly lives within cities, in Mecca or Medina, but some times due to urgent circumstances leaves for the mountains and deserts.

As to the question of his diet and clothing, it should be borne in mind that he lives an ordinary life, much like other people. On referring to the hadiths it is made clear, however, that he contents himself with the least. In a hadith Imam Husayn b. ‘Ali (ع)explains that his attire is rough and coarse and that his diet consists mainly of bread produced from barley.

As to why we pray for his health, it must be said that the ahadith related from the Imams exhort us to do so, and so we must comply in spite of being unaware of the reason. Nevertheless several possible explanations might be posited, among them the following:

1. Praying for his health is a factor conducive to his wellbeing, and as God knows that there are believers in every age who pray for his wellbeing, it is in this way that He guarantees his health. Of course, this should not imply that if no one prayed for him he would be overcome by disease. This is similar to God’s guarantee that He will secure His religion, although some may renounce their belief therein.

2. What has been guaranteed on God’s part is to safeguard his life until the time of his mission. Hence, this might not include minor ailments and distresses, which could possibly be covered by our prayers.

Detailed Answer

Prayer for the Health of the Twelfth Imam

How can one make sense of the common practice of praying for Imam Zaman’s (ع) health when Allah (awj) has guaranteed it?

Praying for the Imam of the Age (ع) is a religious practice that necessarily has its particular wisdom, which though beyond our comprehension, nevertheless exists. Just as when our doctor prescribes a medicine for us, whose precise nature and effects we might not know, yet it is not without reason, for he knows what he is doing. At any rate, we are to comply with the exhortations of our religious authorities whom we trust and it is this trust that assures us that there must be some wisdom behind praying for the Imam’s health.

There are however certain points that might shed some light on this enigma. Firstly, one of the means by which the Imam’s (ع) health is maintained is through the prayers of the believers. This however should not be understood to imply that if we cease to pray, his health would be jeopardized, for there are at all times some believers who pray for his wellbeing. Allah (awj) always has some agents in store to carry out His missions. This is similar to the scenario of some believers renouncing their faith. In such a case the Divine religion will not perish. Rather Allah (awj) will entrust the religion to another group who will safeguard it:

“So if these disbelieve in them, We have certainly entrusted them to a people who will never disbelieve in them.” 15

That is, if we as guardians of the divine religion-which would indeed be a great honour for us if it were so-abandon our duty, Allah (awj) will replace us with another community that would shoulder the duty faithfully. Or for instance, according to the general rule there is always the camp of evil, but it is one’s own choice to decide to be in that camp-like in the case of Shimr who became so base and evil that he carried out the barbarous and unimaginable sin of slaying Imam Husayn b. ‘Ali (ع) -or not.

The second point to mention in this regard is that it is very likely that the prayers of the believers are efficacious at least in relieving the Imam (ع) of minor ailments. For what has been guaranteed by Allah (awj) is his life, and not his being free of any and all ills and distresses. It is in this way that our prayers could be of help and this is in no way against Allah (awj)’s will.

Notes

1. It is narrated from Imam Ja’far b. Muhammad as-Sadiq  that “…{he} will go around amongst the people, pass through their shops and markets, and {even} step onto their carpets but they will not know him…” (Muhammad b. Ibrahim al-Nu‘mani, Kitab al-Ghaybah, p. 164.

2. Kitab al-Ghaybah, pg .162

...لاَ يَطَّلِعُ عَلى مَوْضِعِهِ أَحَدٌ مِنْ وُلْدِهِ وَ لاَ غَيْرِهِ...

3. Kitab al-Ghaybah, pg. 172

...لاَ يَطَّلِعُ عَلى مَوْضِعِهِ أَحَدٌ مِنْ وَلِيٍّ وَ لاَ غَيْرِهِ...

4. Jamal al-Usbu‘, pg. 312:

...وَ أَعْطِهِ فِيْ نَفْسِهِ وَ أَهْلِهِ وَ وُلْدِهِ وَ ذُرِّيَّتِهِ...

5. Bihar al-Anwar, vol. 52, pg. 317:

...کَأَنِّيْ أَرَی نُزُوْلَ الْقَائِمِ فِيْ مَسْجِدِ السَّهْلَةِ بِأَهْلِهِ وَعِيَالِهِ...

6. Bihar al-Anwar, vol. 52, pg. 159

7. al-²ari‘ah Ila Tasanif al-Shi‘ah, vol. 5, pg. 108

8. al-Ghaybah, pg. 266

9. al-Kafi, vol. 1, pg. 340

10. The Series of Articles and Saying Regarding the Imam Mahdi, pg. 64

11. Kitab al-Ghaybah, pg. 182

12. Kitab al-Ghaybah, pg. 164 - The translation of this hadith was mentioned in the first footnote. It indicates that he lives amongst all others except that they don’t know him.

13. Kitab al-Ghaybah, pg. 233:

...فَوَاللهِ مَا لِبَاسُهُ إلاَّ الْغَلِيْظَ وَمَا طَعَامُهُ إلاَّ الْجَشَبَ...

14. Kitab al-Ghaybah, pg. 234:

...وَاللهِ مَا لِبَاسُهُ إلاَّ الْغَلِيْظَ وَمَا طَعَامُهُ إلاَّ الشَّعِيْرَ الْجَشَبَ...

15. Surat al-An‘am (6), Verse 89:

 ...فَإِنْ يَكْفُرْ بِهَا هَؤُلاَءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ

Question 27: The qualities of human society after the re-appearance of Imam al-Mahdi - the state of Justice, oppression, poverty and sin

Question: After the reappearance of Imam Mahdi (may Allah hasten his reappearance), how long will it take before the rule of justice [becomes universal]? Will any poor person or tyrant remain? If no, then does that mean that no sin will ever be committed again? Is it correct that he will be martyred at the hands of a bearded old woman? How does such a crime take place despite the Imam’s uprooting of oppression?

What the narrations yield in this regard is that war will be waged for over a period of eight months, after which time all the various countries will fall under his reign, the rule of justice will be established worldwide, and disbelief, polytheism, and hypocrisy will be entirely uprooted. Hence, no tyrant will remain in power over any society, and the main incentives of sin, particularly social misdeeds, will be eradicated. The earth will yield its treasures of mineral deposits and crops will flourish; the share of the poor will be exacted from the oppressors and the rich and it will be distributed among the poor to such an extent that there will be no need for charity and alms, for all will be affluent and well off.

Brief Answer

Detailed Answer

Belief in the reappearance of Imam Zaman (ع) is an instance of belief in the unseen realities, those realities which cannot be accepted and whose qualities cannot be apprehended by any other means but faith and through a study of the corpus of authentic narrations. But since most of the ahadith and narrations have through time undergone corrosion as the result of various factors-such as, taqiyyah (dissimulation) on the part of the Shi’ites, fabrication and distortion of narrations by the enemies of the Shi’ites, neglect of or the lack of attention in recording the narrations on the part of the transmitters, and absence of adequate facilities for publication and preservation of the texts-a detailed understanding of the events prior to and following the reappearance of Imam Zaman (ع), as desired by the truth-seeking Shi’ite, is not feasible.

This becomes especially difficult when faced with some of the contradictions in the related narrations that are not reconcilable. Hence, the reply to the aforementioned question-particularly the first part-is [to a great extent] conjectural. And in order to forward an appropriate response, the question must be broken down into several parts. The answer to each part will be discussed separately.

After the reappearance of Imam Mahdi ( ع), how long will it take for him to establish the rule of justice?

To this question, Imam Muhammad b. ‘Ali al-Baqir (ع) has replied, “For a full eight months, he will have his sword unsheathed and will kill the enemies of Allah until Allah is satisfied.”1

Based on the narrations that are available to us, he will reappear in Mecca. After the elite of his followers join him there, they will then advance toward ‘Iraq, Sham (the present day Syria), and from there toward Jerusalem.

Thereafter the lands of Europe, Turkey, China, Afghanistan, and of other regions will be conquered by him, and so after eight consecutive months of fighting, the rule of justice will be established and peace and security will become prevalent. But about the duration of his rule, there is inconsistency amongst the narrations. Some of the related durations are as follows: 19 years and some months; seven years; 40 years; 10 years; 309 years, each year of which is equivalent to 20 or 40 normal years. And 40 days after his martyrdom or demise [depending on the narration], the earth and the sky will be demolished in preparation for the Day of Judgment.

Will any needy individuals remain after his rule has been established?

After the Imam (ع) rises and establishes the rule of justice, the earth will yield to him her treasures of mineral deposits and crops, the shares that rightfully belong to the destitute and poor will be exacted from the rich and the oppressors to be justly distributed, as the result of which no poor person will remain, to the extent that there will be no use for charities and zakat. Imam Ja’far b. Muhammad as-Sadiq (ع) says, “The world will be revitalized by the implementation of justice, the sky will send down abundant rain, trees will reveal their fruit, and the earth will deliver her plants, embellishing herself for her inhabitants.”

People will be so well-off that it has been narrated that on one occasion Imam Zaman (ع) will order the announcer to inform the people that whoever is in need of financial aid should stand up. From among the entire population only one person will stand up, proclaiming his need. Imam Zaman (ع) will tell him, “Go to the treasurer and tell him that Mahdi commands him to provide you with some money.”

At conveying the Imam’s message to the treasurer, the latter will tell him, “Bring me your garment.” Then the treasurer will fill it full. When the poor man turns away to leave, he will regret his request, saying to himself, “Why should I be the greediest of the nation of Muhammad?” So he will return it to the treasurer, but it will not be accepted, and Mahdi will tell him, “What we have granted, we will not take back.”

In describing the time of Imam al-Mahdi’s (ع) rule, the Prophet (ص) has said, “People will be searching for someone poor who would accept charity or gifts from them, to no avail; they will put aside the zakat of their wealth, but they will not find anyone to give it to, for all will be made well-off by Allah grace.”

After Imam al-Mahdi ( ع) establishes his rule, will there be any oppressors remaining in power?

The character trait of the universal rule of Imam al-Mahdi (ع) will be the worldwide maintenance of peace, security, justice, and the annihilation of the foundations of corruption, decadence, oppression, and crime; just as this has been the main purpose of all the prophets, but with the difference that the success of the latter and their successors following them was not as decisive, but nevertheless, establishing worldwide peace and security has always constituted one of their promises.

And so the unpolluted souls of mankind at large, ever since the beginning of human history, have been waiting for the time when those promises would be realized. Now since Allah (awj), His messengers, and their infallible successors do not breach their promises, they would not raise the hopes of people without a good reason. This means that this promise will certainly be realized and that a just government will be established, consisting of the aforementioned characteristics.

This promise is so vital and real that its realization can be considered the rationale behind the creation of humankind; a promise that once realized will lead to the unity of the whole of humankind under the banner of tawhid and, by Allah’s (awj) mercy, the uprooting of disbelief, polytheism, and hypocrisy2 from amongst them. The narrations that express this are numerous.

For instance, it has been recorded that Imam Hasan b. ‘Ali al-’Askari (ع) told his son, [Mahdi] (ع): “It is as though I see you when Allah’s (awj) support has been sent upon you, relief (faraj) has been achieved, your magnificence and greatness has risen … it is at this moment that the rule of truth will dawn and the darkness of evil will vanish from the scene of existence. Through your hands, Allah will break the oppressors’ backs, will reinstate the religious sacraments, will enlighten the horizons of the world, and will establish calm and peace throughout the world. Your enemies will be disgraced and your friends esteemed and victorious. Not even a single oppressor, criminal, rebellious denier, encroaching enemy, spiteful opponent will remain on the face of earth, for whoever trusts in Allah, He will provide him sufficient support. Verily, Allah fulfils His wish and executes His definitive promise and will. Verily Allah has set a plan for everything.”3

Will sin be totally annihilated after Imam Zaman’s ( ع) rule has been established?

The most important motives for the human being’s sinning are, on the one hand, his avarice in hoarding material wealth and, on the other hand, his sense of need for the goods of this world. If the human being possesses a sufficient amount of wealth, a good social reputation; if his mentality becomes Divine-permeated, if the world and her goods are belittled in his eyes, and he thus reaches the certainty that all Divine promises are true and as such will certainly be fulfilled, regardless of the aversion of the enemies

and their effort to obstruct their realization; if he reaches the certainty that there will be a resurrection, a reckoning, that paradise and what it holds are incomparably superior to the life of this world-in such a case, there will be no motive for sinning. This is especially true based on a few narrations to the effect that at the commencement of the Imam’s revolution, Satan will be slain by the Prophet (ص) in Jerusalem, hence putting an end to his tempting and decoying4 .

Moreover, during that time there will be innumerable obstacles in the way of sinning-such as, the inescapable and universal rule of justice, the healthy and secure environment, and the general rejection of corruption and sin by society. Therefore, there will remain very little motive for sin, and at the same time there will be obstacles in its way, which means that sin will be at its lowest ebb.

There are also numerous narrations in this regard, such as: Imam Ja’far b. Muhammad as-Sadiq (ع) has thus described that era, “Illicit gender relationships, alcoholic beverages, and usury will vanish. People will turn their attention to worship and obedience; they will righteously honour their trusts. The evil people will perish, and the virtuous will remain.”

In another narration, the Prophet (ص) is recorded as having given the following good tidings: “Allah will, through the Mahdi, relieve the hardships of the nation of Islam. He will enamour their [i.e. people’s] hearts with the love of worship and obedience, and will make His justice universal. Allah will, through him, eradicate lies; He will destroy the spirit of violence and animosity, and will free them of the disgrace of bondage.”5

Is it true that he will be martyred at the hands of a bearded old woman? How does such a crime take place despite the Imam’s uprooting of oppression?

There are various narrations about Imam Zaman’s (ع) martyrdom or demise; and as this event is due in the future, obviously the only way of unveiling the mysteries surrounding it is by studying the narrations related from the Infallibles in this regard. Nevertheless, the narration pertaining to the event of Imam Zaman (ع) being murdered by an old woman is not accepted as authentic by most scholars. This story has only been recorded in Ilzam al-Nasib and lacks authentic narration. However, if we do accept this narration, it must be noted that what is for certain is that the universal rule under Imam Zaman (ع) will be the rule of justice and equity, and as such the rule of the oppressors will be destroyed. However, this does not necessarily certify that there will be no possibility of individuals sinning.

Notes

1. al-Ghaybah, pp. 164-165:

...وَيَضَعُ السَّيْفَ عَلى عَاتِقِهِ ثَمَانِيَةَ أَشْهُرٍ هَرَجاً هَرَجاً حَتَّى رَضِيَ اللٌّهُ...

2. Surat Hud (11), Verses 118 & 123

3. Surat al-Talaq (65), Verse 3:

 قَدْ جَعَلَ اللٌّهُ لِكُلِّ شَيْءٍ قَدْراً

4. Tafsir al-Qummi, vol. 2, pg. 245:

عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) فِي قَوْلِ اللٌّهِ تَبَارَكَ وَتَعَالـى فَأَنْظِرْنِي إِلـى يَوْمِ يُبْعَثُونَ. قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلـى يَوْمِ الْوَقْتِ الْمَعْلُومِ قَالَ يَوْمُ الْوَقْتِ الْمَعْلُومِ يَوْمُ يَذْبَحُهُ رَسُولُ اللٌّهِ ( ص) الصَخْرَةَ الَّتِي فِي بَيْتِ الْمَقْدِسِ.

5. al-Ghaybah, pg. 185, no. 144:

قَالَ رَسُولُ اللٌّهِ ( ص) (في حَدِيْثٍ طَوِيْلٍ): فَعِنْدَ ذٌلِكَ خُرُوجُ الْمَهْدِيِّ وَهُوَ رَجُلٌ مِنْ وَلَدِ هٌذَا - وَأَشاَر َبِيَدِهِ إِلـى عَلِيِّ بْنِ أَبِي طَالِبٍ ( ع) - بِهِ يَمْحَقُ اللٌّهُ الْكَذِبَ، وَيُذْهِبُ الزَّمَانَ الْكَلِبَ ، وَبِهِ يُخْرِجُ ذُلَّ الرَّقِّ مِنْ أَعْنَاقِكُمْ. قَالَ رَسُولُ اللٌّهِ ( ص): يَمْلَأُ الأَرْضَ قِسْطاً وَعَدْلاً كَمَا مُلِئَتْ ظُلْماً وَجَوْراً، يَمْلَأُ قُلُوبَ عِبَادِهِ عِبَادَةً وَيَسَعَهُمْ عَدْلُهُ.

Tuhaf al-’Uqul, pg.115:

عَنْ أَمِيرِ الْمُؤْمِنِينَ ( ع): لَوْ قَدْ قَامَ قَائِمُنَا...وَذَهَبَتْ الشَّحْنَاءُ مِنْ قُلُوبِ الْعِبَادِ.