The Worldwide Government of the Imam Mahdī (Ýa) According to the Quran

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The Worldwide Government of the Imam Mahdī (Ýa) According to the Quran

Question: How has the Quran described the worldwide government of Imam Mahdī (Ýa)?
Concise answer:
Detailed answer: The Holy Quran has discussed the matter of the reappearance and revolution of Imam Mahdī (Ýa), without going in to its specific details and particulars. It has also spoken of the complete victory of the pious and the formation of a just and global government. Commentators of the Quran, through the use of traditions and Islamic documents, have attributed these verses to the Mahdī (Ýa) and to his reappearance and revolution. For the sake of brevity, we will bring forward three verses of the Quran that the scholars have attributed to this subject and which are the clearest in their attribution:[1]

1- (وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ)[2], which means: ‘Before this We wrote in the Psalms, after the message (given to Moses): My servants the righteous, shall inherit the earth." In the explanation of the meaning of this verse, it is worth mentioning that the word Dhikr essentially means anything which causes remembrance. Yet in this specific verse, it has been attributed to the divine book of Prophet Moses (Ýa) (meaning the Tawrāt) and has the contextual meaning of being introduced before the Zabūr (Psalms).

According to another commentary, the word ‘Dhikr’ is a reference to the Holy Quran, for the Quran itself, in another verse, has mentioned: (إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ),[3] which means: ‘Verily this is no less than a message to (all) the worlds’. The meaning of ‘Min BaÝd’ here also takes on the meaning of ‘in addition to’; therefore, the verse takes on this meaning: We, in addition to the Quran, have written in the Zabūr that in the end, my pious servants shall inherit the earth.[4]

The late Shaykh Mufīd, in the beginning of the chapter on Imam Mahdī (Ýa), has referenced this verse, as well as the next verse (which we will later mention).[5]

In the commentary on this verse from Imam Bāqir (Ýa), it has been narrated that he said: These pious servants are those very same companions of the Mahdī (Ýa) at the end of time.[6] The late Ṭabarsī, the prominent commentator of the Quran, after narrating the above mentioned tradition, has said: The traditions which the Shia and the Sunni have narrated from the Prophet (ṣ) have the following meaning: If only one day is left in the time of the earth, God will make that day of such duration, until he appoints a pious man from my descendents, and he will fill the earth with justice and equity, much like it had been filled with oppression and inequity.[7]

The Quran’s foretelling of the just government of the worthy servants of God on this earth in the books of the Tawrāt and Injīl, show that this issue is of such importance that it has also been mentioned in the divine books of previous successive prophets (Ýa). Another interesting point is that this matter has also been mentioned in the Psalms of David, which is today a part of the Old Testament. This book is said to contain a collection of the supplications of Prophet David (Ýa). For example, in the 37th Psalm, we find the following: ‘…For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the Abundance of peace.’ Likewise, in the same Psalm, we read: ‘…The blessed shall inherit the earth, but the cursed shall be uprooted.’[8]

2- (وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ),[9] which means, ‘And We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs.’ As mentioned previously in the section of ‘Imam Mahdī (Ýa) Through Shia Sources’, Amīr al-MuÞminīn (Ýa), after foretelling the return and turning of the people towards the family of the Prophet (ṣ), recited this verse.[10]

Muḥammad ibn JaÝfar, who was one of the Alawīs, revolted against the ÝAbbāsid government during the time of MaÞmūn. He has mentioned: One day I spoke to Mālik ibn Anas in regards to the difficulties and pressures that we were facing. He said: Be patient until the meaning of the verse: (And We wished to be Gracious to those who…) becomes manifest.[11]

3- (وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا).[12] This verse means: ‘Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me…’

The late Ṭabarsī has said in regards to the commentary on this verse: It has been narrated from the family of the Prophet (ṣ) that this verse has been revealed about the Mahdī (Ýa) from the family of Muḥammad (ṣ). ÝAyyāshī has narrated from Imam ÝAlī ibn al-Ḥusayn (Ýa) that he read this verse and said: I swear by God that they are our Shias… God will enact this by their right, through the hands of a man who is from us, and he is the Mahdī (Ýa) of this community (Ummah). He is the same individual whom the Prophet (ṣ) has said the following in regards to: If there is only one day left in the life of this earth, God will make that day so long in duration, in order that a man from my family can become the ruler of the world. His name is (the same as) my name (Muḥammad); he will fill the earth with justice and equity, in the same way that it had been filled with oppression and inequity. Ṭabarsī further adds: This same meaning has also been narrated by Imam Bāqir (Ýa) and Imam Ṣādiq (Ýa).[13]

Peinevesht: [1] Ḥākīmī, Muḥammad Riḍā, Khurshide Maghrib, Tehran, Daftare Nashr Farhange Islāmī, 1360 Hijrī Shamshi, p. 140-151.

[2] Surah AnbīyāÞ, verse 105.

[3] Surah Takwīr, verse 27

[4] Ayatollah Makārim, Nāṣir, Mahdī Inqilabiye Buzurg, Second Print, Qum, MaṭbūÝātī Hadaf, p. 121-122.

[5] Al-ÞIrshād, Qum, Maktabah Baṣīratī, p. 346.

[6] Ṭabarsī, MajmaÝ al-bayān, Tehran, Shirkat al-MaÝārif al-Islāmīya, 1379 Hijrī Qamarī, vol. 7, p. 66.

[7] Ṭabarsī, Ibid, p. 67.

[8] Tawrāt, Translated in Farsi by William Kilen Qisīs Iksī through the British Fine Bible Society, London Print, 1856 A.D., p. 1030.

[9] Surah Qaṣaṣ, verse 6.

[10] Sharḥ Nahj al-Balāghah, Ibn Abī al-Ḥadīd, vol. 19, p. 29, Wisdom 205.

[11] Abū al-Faraj, Ibid, p. 359.

[12] Surah Nūr, verse 55.

[13] MajmaÝ al-bayān, vol. 7, p. 152.
Published on: « 1393/02/17 »
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