{"id":3170,"date":"2019-09-09T09:30:00","date_gmt":"2019-09-09T08:30:00","guid":{"rendered":""},"modified":"2020-01-02T14:58:53","modified_gmt":"2020-01-02T14:58:53","slug":"the-governments-prior-to-the-uprising-of-imam-al-mahdi-atfs","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/3170\/the-governments-prior-to-the-uprising-of-imam-al-mahdi-atfs\/","title":{"rendered":"The Governments prior to the Uprising of Imam al-Mahdi (atfs)"},"content":{"rendered":"

The Governments prior to the Uprising of Imam al-Mahdi (atfs)<\/strong><\/h4>\n

With governmental support, tenets of religions and schools of thought could be implemented in society. Because of this, every group wants to establish a government in order to attain and implement its own objectives. Islam, which is the most superior heavenly creed, also pursues the establishment of an Islamic government and it considers the formation and preservation of the government of truth as one of the highest religious duties.
\nThe Noble Prophet of Islam (S) exerted all his efforts in establishing an Islamic government and strove to lay its foundation in the city of Medina. After his death\u2014despite the inspiration of the infallible Imams (\u2018a) and the distinguished \u2018ulama\u2019 to continue this Islamic government\u2014the governments that came into being, with the exception of a very few cases, have not been divine, and till the time of the advent of Hadrat Mahdi (\u2018a) most governments will be based on falsehood.
\nThe hadiths that have been transmitted to us from the Prophet (S) and the Imams (\u2018a), describe the governments prior to the uprising of al-Mahdi (\u2018atfs) in general terms. We will now point out some of their characteristics.<\/h4>\n

The Despotism of Governments<\/strong><\/span>
\nOne of the ills which human society will suffer before the advent of the Imam (\u2018a) is injustice and tyranny perpetrated by governments against the people. In this regard, the Messenger of God (S) said: \u201cThe world will be filled with tyranny and injustice such that there will be fear and war in every house.\u201d[12]
\nHadrat \u2018Ali (\u2018a) said: \u201cThe world will be filled with tyranny and injustice such that there will be fear and grief in every house.\u201d[13]
\nImam al-Baqir[14] (\u2018a) said: \u201cHadrat Qa\u2019im[15] (\u2018a) will not rise up except at a time full of fear and dread.\u201d[16]
\nThis fear and dread will mostly stem from the rule of despotic and obstinate rulers in the world before the advent of al-Mahdi (\u2018a).
\nIn this regard, Imam al-Baqir said: \u201cThe Mahdi (\u2018a) will rise up at a time when the helm of affairs would be in the hands of tyrants.\u201d[17]
\nIbn \u2018Umar said: \u201c(At the end of time) a noble man having wealth and children will wish for death because of the suffering and adversity he will experience from the rulers.\u201d[18]
\nIt is worthy of note that the followers of the Prophet (S) will suffer not only from the aggression and encroachment of alien powers but also from their own despotic and self-centered governments in such a way that the earth, notwithstanding its expanse, will become too small for them. Instead of experiencing a sense of freedom, they will feel that they are in bondage. Even now in the Muslim world many leaders in Muslim countries are not on good terms with Islam and the Muslims are alien to them.
\nIn this context, it is thus narrated in the hadiths: The Noble Messenger of Islam (S) said: \u201cAt the end of time, a great calamity\u2014greater than which has not been heard of\u2014will be experienced by my ummah[19] in such a manner that the vastness of the earth will become narrow for them, and the earth will be filled with injustice and despotism to such an extent that the believer will not find a sanctuary in which he could seek refuge.\u201d[20]
\nSome hadiths have emphasized the Muslims\u2019 entanglements with self-centered leaders and give glad tidings of the advent of a universal savior after the rule of oppressive rulers. This set of hadiths has made mention of three types of government that will emerge after the Noble Messenger of Islam (S). These three types of government are the following: the caliphate, the emirates and kingdoms, and finally the tyrants.
\nThe Noble Prophet (S) said: \u201cAfter me the caliphate will rule; after the caliphs the emirs will come, followed by kings, and after them tyrants and oppressors will rule, then the Mahdi (\u2018atfs) will reappear.\u201d[21]<\/h4>\n

The Composition of States<\/strong><\/span>
\nIf those who administer the government are righteous and efficient individuals, the people will live in comfort and ease. However, if unworthy individuals rule, the people will naturally experience suffering and agony. It is exactly the same condition which will prevail in the period prior to the advent of Hadrat Mahdi (\u2018atfs). At that time, states will be formed by treacherous, transgressing and oppressive individuals.
\nThe Noble Prophet of Islam (S) said: \u201cA time will come when rulers will be oppressors; commanders will be treacherous; judges will be transgressors; and ministers will be tyrants.\u201d[22]<\/h4>\n

The Influence of Women on Governments<\/strong><\/span>
\nAnother problem that is discussed concerning governments during the end of time is the dominance and influence of women, who will either directly rule over the people or subject the rulers under their sway. This subject has various ramifications. In this regard, Hadrat \u2018Ali (\u2018a) said: \u201cA time will come when corrupt and adulterous individuals will live in coquetry and bounty and the ignoble will acquire position and status while the just men will become weak.\u201d It was asked: \u201cWhen will this period come to pass?\u201d He said: \u201cIt is at the time when women and bondswomen take charge of the affairs of the people and youngsters become rulers.\u201d[23]<\/h4>\n

The Rule of the Young<\/strong><\/span>
\nRulers are supposed to be well-experienced and good managers in order for the people to live in comfort and ease. If, in their stead, youngsters or feebleminded people would take charge of affairs, one should seek refuge in God from the evil of the sedition (fitnah) that will arise.
\nIn this regard, it will suffice to mention two hadiths: The Noble Prophet (S) stated: \u201cSeek refuge in God from the first seventy years and the rule of youngsters.\u201d[24]
\nSa\u2018id ibn Musayyib said: \u201cA sedition (fitnah) will come to pass and its beginning will be the game of the young.\u201d[25]<\/h4>\n

The Instability of Governments<\/strong><\/span>
\nA government with political stability is the one capable of serving the people of a country, for if it is in a state of continuous change, it would be incapable of undertaking great tasks in the country.
\nThe governments at the end of time will be in a shambles, and sometimes a government will assume office at the beginning of the day and will be removed by sunset. In this regard, Imam as-Sadiq[26] (\u2018a) said: \u201cHow will you be when there would be no Imam to guide; would you remain without knowledge and learning; and be fed up with each other? (It will be) the time when you would be put to a test and the good and the bad from among you will be separated from each other and the chaff shall be separated from the grain. At that time swords will be sheathed and unsheathed alternately while war will be a blaze. A government will assume office at the beginning of the day and will be deposed and removed with bloodshed by the end of the day.\u201d[27]<\/h4>\n

The Impotence of Powers in Administering Countries<\/strong><\/span>
\nBefore the advent of the Imam of the Time (\u2018atfs), repressive governments will be weakened and this will pave the way for the people\u2019s acceptance of the global government of Hadrat Mahdi. In this regard, Imam as-Sajjad[28] (\u2018a) has said concerning the noble ayah (verse):
\n\ufd3f
\n\u062d\u064e\u062a\u0651\u064e\u0649 \u0625\u0650\u0630\u064e\u0627 \u0631\u064e\u0623\u064e\u0648\u0652\u0627 \u0645\u064e\u0627 \u064a\u064f\u0648\u0639\u064e\u062f\u064f\u0648\u0646\u064e \u0641\u064e\u0633\u064e\u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e \u0645\u064e\u0646\u0652 \u0623\u064e\u0636\u0652\u0639\u064e\u0641\u064f \u0646\u064e\u0627\u0635\u0650\u0631\u064b\u0627 \u0648\u064e\u0623\u064e\u0642\u064e\u0644\u0651\u064f \u0639\u064e\u062f\u064e\u062f\u064b\u0627<\/strong><\/span>
\n\ufd3e
\n\u201cWhen they see what they are promised, they will then know who is weaker in supporters and fewer in numbers.\u201d[29]
\n\u201cThe promise that has been given in this verse is related to Hadrat Qa\u2019im (\u2018a), his companions, supporters, and enemies. At the time when the Imam of the Time rises up, his enemies will be the weakest of enemies and will have the least number of forces and armaments.\u201d[30]<\/h4>\n

Source:<\/strong><\/span>
\nAn Overview of Imam al-Mahdi\u2019s (atfs) Government<\/strong><\/h4>\n

Notes:<\/strong><\/span>
\n[12] Ibn Abi Shaybah, Musannif, vol. 15, p. 89; Kanz al-\u2018Ummal, vol. 14, p. 584.
\n[13] Ibn Kanz al-\u2018Ummal, vol. 14, p. 584; Ihqaq al-Haqq, vol. 13, p. 317.
\n[14] Imam Muhammad al-Baqir: the fifth Imam from the Holy Prophet\u2019s Progeny. He was born in 57 AH\/675 CE and spent most of his life in Medina, until his martydom there in 114 AH\/732 CE. See Baqir Sharif al-Qarashi, The Life of Imam Mohammed al-Baqir, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1999). (Trans.)
\n[15] Qa\u2019im: one of the honorific titles of Imam al-Mahdi (\u2018a), which literally means \u201cthe one who rises or stands up\u201d. (Trans.)
\n[16] Shajari, Amali, vol. 2, p. 156. See also Nu\u2018mani, Ghaybah, p. 253; Tusi, Ghaybah, p. 274; A\u2018lam al-Wara, p. 428; Mukhtasar Basa\u2019ir ad-Darajat, p. 212; Ithbat al-Hudah, vol. 3, p. 540; Hilyah al-Abrar, vol. 3, p. 626; Bihar al-Anwar, vol. 52, p. 23; Bisharah al-Islam, p. 82; \u2018Aqd ad-Durar, p. 64; Al-Qawl al-Mukhtasar, p. 26; Muttaqi Hindi, Burhan, p. 74; Safarini, Lawa\u2019ih, vol. 3, p. 8.
\n[17] Ibn Tawus, Malahim, p. 77.
\n[18] \u2018Aqd ad-Durar, p. 333.
\n[19] Ummah: the entire Islamic community without territorial or ethnic distinction. (Trans.)
\n[20] Hakim, Mustadrak, vol. 4, p. 465; \u2018Aqd ad-Durar, p. 43; Ihqaq al-Haqq, vol. 19, p. 664.
\n[21] Al-Mu\u2018jam al-Kabir, vol. 22, p. 375; Al-Isti\u2018ab, vol. 1, p. 221; Firdaws al-Akhbar, vol. 5, p. 456; Kashf al-Ghumah, vol. 3, p. 264; Ithbat al-Hudah, vol. 3, p. 596.
\n[22] Shajri, Amali, vol. 2, p. 228.
\n[23] Al-Kafi, vol. 8, p. 69; Bihar al-Anwar, vol. 52, p. 265.
\n[24] Ahmad ibn Hanbal, Musnad, vol. 2, pp. 326, 355, 448.
\n[25] Ibn Tawus, Malahim, p. 60.
\n[26] Ja\u2018far ibn Muhammad (\u2018a) entitled, as-Sadiq (The Truthful),\u201d is the sixth Imam from the Prophet\u2019s Progeny (83-148 AH). Many Sunni and Shi\u2018ah \u2018ulama and scholars attended his classes and seminars. Narrators of tradition have quoted the number of Imam as-Sadiq\u2019s students as four thousand. The socio-economic conditions of his time necessitated that great efforts be made by His Holiness in the areas of expanding authentic and original Islamic teachings and in the training and education of faithful students. For this reason the books of tradition and other books quote and cite more traditions from Imam Ja\u2018far as-Sadiq than from any other of the infallible Imams. See Shaykh Mohammed al-Husayn al-Muzaffar, Imam Al-Sadiq, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1998). (Trans.)
\n[27] Kamaluddin, vol. 2, p. 348.
\n[28] As-Sajjad: It refers to \u2018Ali ibn al-Husayn, the fourth Imam from the Holy Prophet\u2019s Progeny, who is likewise known as Zayn al-\u2018Abidin (Chief of the Worshippers) (658-712 CE). The son of Imam Husayn by the daughter of Yazdgird, the last Sassanid king of Iran, he was not able to carry arms at Karbala because of illness, and thus he was saved the fate of his three brothers. For most of his life he lived in seclusion in Medina, having contact with only a few select followers. His piety\u2014which is reflected in his prayers whose compilation is known as Sahifah as-Sajjadiyyah\u2014is proverbial. He is buried in the Baqi\u2018 cemetery in Medina. (Trans.)
\n[29] Surah al-Jinn 72:24. In this volume, the translation of Qur\u2019anic passages is adapted from Sayyid \u2018Ali Quli Qara\u2019i, The Qur\u2019an with a Phrase-by-Phrase English Translation (London: Islamic College for Advanced Studies Press, 2004). (Trans.)
\n[30] Al-Kafi, vol. 1, p. 431; Nur ath-Thaqalayn, vol. 5, p. 441; Ihqaq al-Haqq, vol. 13, p. 329; Yanabi\u2018 al-Mawaddah, p. 429; Al-Muhajjah, p. 132.<\/span><\/h4>\n

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