It is possible that one of the sweetest fruits of the global revolution of Imam Mahdi (a) is justice. This is a justice that will penetrate into the souls of human beings like heat and cold. What is the nature of this justice? Geographically speaking, what are its limitations? Will the social classes separating people be removed? Will it lead to the removal of great differences between the poor and the wealthy? These are some of the questions that this paper seeks to answer. The famous tradition that states: ‘He will fill the earth with evenhandedness and justice in the same manner that it was previously filled with oppressions and injustice,’ explains two of the principle distinctions of the government of the Mahdi: 1. Its’ global nature and 2. Justice. Both of these distinctions have been pointed out to in many other traditions. Much has been stated regarding the global nature of the revolution of the Imam Mahdi (a). However, the politics of the Imam (a) especially his justice, which is the main distinction of his revolution, have been examined to a lesser extent.

Justice is the fundamental, most long-lasting and most general epithet [that we can find] in the political foundations of the Imam Mahdi (a). From this point of view the justice of the Mahdi (a) is only parallel to the justice of Imam Ali (a). The sacred name of Imam Ali (a) is so mixed with justice that when it is mentioned justice comes to mind. Therefore, (even though the government of Imam Mahdi (a) will be much vaster than that of Imam Ali (a)) an examination of the justice of Imam Mahdi (a) will not be complete unless and until we do not take a look at the justice of Imam Ali (a).

This is much in the same way that the discussion surrounding the political foundations of Imam Ali (a) and Imam Mahdi (a) is not possible without an acquaintance with the political principles and foundations of Islam and the teachings that rule over all of the ideological and practical dimensions of Islam. Both of these two personalities sought to lay the foundation for the Divine Government based upon the principles and laws of Islam in order to pave the way for the [spiritual] movement and evolution of the masses.

Now, after briefly glancing at the discussion surrounding justice and its place in the revolution of Imam Mahdi (a) we seek to find out the distinction and sign of the government of Imam Mahdi (a) and to examine the nature of its roots and manifestations. We do this with the hope that this effort will help in the establishment of justice in out limited society (our families, cities and, Islamic countries) and in this way we can establish a link with Imam Mahdi (a). We hope in this manner to harmonize ourselves with his goals.

Justice in the Qur’an

Justice is one of the most beautiful qualities of the system of creation that has been pain attention to in religion and we have been advised to adopt. Many verses of the Qur’an have emphasized seeking justice, being justice, etc. Also, in the system of existence justice has been introduced as being principle and fundamental.

I have been commanded to do justice among you. (Shura: 15)

And when you judge between people then judge between them with justice. (Nisa: 58)

Verily God enjoins justice and kindness. (Nahl: 90)

Oh you who have faith! Be maintainers, as witnesses for the sake of Allah, of justice, and ill feeling for a people should never lead you to be unfair. Be fair, that is nearer to God-wariness. (Maidah: 8)

Oh you who have faith be maintainers of justice, witnesses for the sake of God even though it be against yourselves (Nisa: 13)

Even though everyone accepts the rule of justice and that justice is something good it has been emphasized by the Qur’an as well.

Justice, the Goal of Prophethood

Amongst the verses relating to justice the 25^th verse of Surah al Hadid has a special relation with our discussion. Amongst the goals of prophethood the Holy Qur’an counts the spread of justice amongst men to be the main goal of the prophets.

‘Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balance, so that mankind may maintain justice; and We sent down iron, in which there is great might and uses for mankind, and so that Allah may know those who help Him and His apostles in [their] absence. Indeed Allah is all-strong, all-mighty.’

A closer look at the blessed verse just mentioned elucidates a few points:

1. The ‘lam’ in the phrase ‘le yaquma an nas bil qist’ is the ‘lam’ that is used to convey the purpose of a verb. Thus, the verse under question strives to elaborate the goal of the delegation of the divine prophets. Therefore, the spread of justice is the main goal of the great prophets and religion.

2. The verse of the Surah al Hadid is ‘so that men may rise up and uphold justice.’ At first glance it seems that upholding justice amongst men is an important goal that is unattainable for us. However, in reality, the goal of the prophets is something even higher than this. They had the responsibility of changing human beings in such a manner that the people themselves upheld justice not that the government upheld justice for them. Therefore, the verse points to the reality that the prophets came so that men could change into just human beings.

3. The verse also points to the difference between culture and the law. It is possible that a just law may exist in society however a culture of upholding justice may not exist amongst the people. The responsibility of the prophets is to create a society by that revolves around justice by spreading the culture of justice in it. This goal is much loftier than the implementation of justice by the rulers.

The Depiction of the Justice of Imam Mahdi (a) in the Traditions

The main aim of this article is to inquire into the traditions that have explained the justice of Imam Mahdi (a). A vast array of traditions exist each one of which look at the justice of the Imam from a certain angle and all together depict the Islamic utopia. An examination of these traditions and an explanation of some of the dimensions within them will help us accurately explicate the Mahdian society.

‘He will fill the Earth with Justice and Fairness’

These are a famous group of traditions about the Mahdian society. Different variations of this tradition exist from the Holy Prophet (s) in the books of traditions of the Sunni and Shia. It is also interesting to note that this is one of the rare not traditions that all of the fourteen infallibles have mentioned. It is not within the jurisdiction of this article to examine in detail each one of these traditions of the Infallibles. However, a brief glance look at the books Kama ad Din and Mujam Ahadith al Mahdi (a) can substantiate this claim.Many of the source books of the traditions of the Shia and Sunnis have mentioned this tradition. It is important to note that many of the books of traditions of the Shia have mentioned the text of this tradition with the chain of narrators of the Sunni and with a famous chain of narrators from the Holy Prophet (s). Here, by way of example, we will mention the names of forty ancient source books of the Shia and Sunni that have been compiled before the 5^th century of the Heijrah. [1]

An Examination of the Chain of Transmission

The text of the Sunan of Abi Daud that has been narrated from Abu Said al Khidri is reliable. [2] The reliability and soundness of the chain of this text has been emphasized in some of the source books of traditions of the Sunnis. [3] Also, the text of the Sunan of Ahmad is reliable and has been counted as being good. [4] The report of Imam Ali (a) from the Prophet (s) that is found in the Sunan of Abi Daud and that is in the Sunan of Abi Daud and other books of traditions is also correct [5] and has been counting as being reliable. [6] A number of other reports of this saying also exit. [7]

This text has been related from 18 of the Companions of the Prophet (s): 1. Imam Ali (a) 2. Imam Hasan (a) 3. Imam Husain (a) 4. Abu Said al Khidhri (from whom many of the reliable traditions in the books of the Sunnis have been lreated). 5. Abdullah ibn Masud 6. Abu Hurayrah 7. Abbas ibn Abdul Muttalibb 8. Abdullah ibn Abbas 9. Abdullah ibn Umar 10. Abdullah al Sadafi 11. Hudhayfah ibn Yaman 12. Ali al Hilali 13. Jabir ibn Abdullah al Ansari 14. Salman farsi 15. Abdur Rahman ibn Awf 16. Ammar ibn Yasir 17. Abu Tufayl 18. Tamim ad Dari [8]

Keeping in mind the disparity of the individuals transmitter this tradition can be considered to be a consecutively transmitted tradition (mutawatir). This is because it is not possible to say that these people came together and agreed to fabricate this tradition. Aside from this, some of the Shia and Sunni texts are reliable and have been counted as being correct or reliable.

The Chains of Transmission in the Source Books of the Shia

The reports of this tradition from the Shia are also numerous and some of them are reliable. The report that has been narrated from Imam Kadhim (a) has the following chain of transmission: Ahmad ibn Ziyad ibn Jafar al Hamadani said: We were told by: Ali ibn Ibrahim ibn Hashim from his father from Abi Ahmad Muhammad ibn Ziyad al Azudi… [9] Even with the difference of opinion regarding Ibrahim ibn Hashim it is a good or correct tradition. The text that has been reported from Imam al-Ridha (a) also is of the same condition. In other words, because of Ibrahim ibn Hashim it should be correct or good.

The chain of transmission of the tradition is the same as the one before. The only difference is the first reporter. In other words, Rayyan ibn Salt is in place of Ahmad ibn Ziyad. [10] Some of the other reports are also acceptable to some extent.

For example, Asbagh ibn Nabatah from Imam Ali (a) has reached us by two chains of transmission. The chain of transmission of Shaykh Saduq in the book of al Ghaybah contains individuals all of which are acceptable with the exception of Malik Jahani. Malik ibn Ayun Jahani has also been praised to some extent and has not been counted as being weak. Therefore, it is possible to say that this tradition is good (or that, because of Ali ibn Fadhal it is simply reliable). [11]

Relying upon the report of Ahmad ibn Ishaq from Imam Askari (a) and the report of Abdul Azim Hasani from Imam Hadi (a) depends upon on our Rijali views. In the first report only Ali ibn Abdullah Warrath has not been explicitly mentioned as being reliable. [12] He was the teacher of Shaykh Saduq nad was accepted by him.

In the report from Imam Hadi (a) also Muhammad ibn Ahmad Shaybani exists who is also of the same condition as Ali ibn Abdullah Warraq.[13] In this chain Sahl ibn Ziyad also exists who has been accepted by many of the recent scholars. Now we will mention a few points regarding this tradition.

A World Filled with Justice

A world filled with justice is the most important promise that has been made about the government of the Mahdi (a). Justice is the spirit of society and the spread of justice in a society is the most important reason for awaiting the reappearance of the Imam (a). This promise can be examined from two points of view:

The Geographical Limitations of Justice

The Justice of the Mahdi (a) is universal and will fill the entire earth. It is for this reason that no society can compare with the Mahdian society. This is because no one can normally conceive of such a vast government. Even the governments of the Prophet (s) and Imam Ali (a) were not this vast. Justice in the entire earth is only a quality of the government of Imam Mahdi (a).

The Permeation and Penetration of Justice

The phrase ‘filled with justice and equality’ points to a society that is overflowing with the gift of justice. Here, social and economic justice is not the only types of justice that are what are intended. Rather, justice in management, judgment and culture are also instances of the justice [that will come about in the government of the Mahdi (a)]. This tradition also points out something more than the implementation of justice from the government of Imam Mahdi (a). This is because the phrase ‘will be filled’ points to the perfection of justice and equality. By ‘filled’ we intend that the container and that which is contained in it become equal and that there not remain any empty space in the container. [14] Therefore, by ‘filled’ it is intended that justice will fill the entire society and that all of the parts and layers of society will be engulfed with justice and that justice will transform into a culture for the masses.

The Prophet (s) said: ‘He is the Imam, [he is] pious, pure, good, God is pleased with him, he is guided. His first [goal] is action and his last is the affirmation of God. God will affirm his words.’ [15]

The Beginning and End of Justice

The other instances of justice are not comparable the justice of Imam Mahdi (a). This is because his method has been described as being the beginning and the end of justice. This means that no one will be able to imitate the method that he will use and it is not possible for any higher form of justice to exist.

The Prophet said, ‘God will send a man from my progeny so he will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him. No one will ask the sky for a drop of rain except that it will send it down upon him repeatedly and no one will ask the earth for something of its vegetation except that it will bring that forth. This will be such that the living ones will ask God for the dead to come back to life!’ [16]

Popular Acceptance

Man naturally loves justice and wants fairness. Even the child that has not learned the rules of fair-play in society hates the injustice and oppression that may be leveled against him. Some western thinkers such as Niche say that justice is the invention of unlucky individuals that speak of justice since they do not have the nails to claw at others. [17] This view of Niche has many exceptions. Individuals that were just even at the height of their power are examples of such exceptions. The Mahdian society is the perfect example of such individuals.

The Holy Prophet (s): He will come out when there is a much dispute amongst men and an earthquake. So he will fill the ear with justice and fairness as it was filled with oppression and tyranny. The inhabitants of the heavens and the earth will be pleased with him and he will divide the wealth amongst people fairly. [18]

The Holy Prophet (s): Shall I give you glad tidings of the Mahdi (a) he will rise up in my nation at a time when there will be a great disparity amongst men. He will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him. [19]

Imam Sadiq (a): When the Prophet was taken up to the heaven it was said to him regarding the attributes of the Qaim: He will fill the earth with justice and implement fairness in it.’ [21]

Social, Economic and Managerial Justice

The Imam will remove the undeserving people who work in the judicial district and will replace them with those who have a acceptable reputation. The method of management of the Imam (a) in removing undeserving workers resembles the method of Imam Ali (a) in removing those who were not just with the people.

In the Mahdian society there will not be any treachery and his conduct will b acting upon justice and the just laws. Justice is the perennial aspiration of human beings. It is only natural that when it comes into existence even the dead will aspire to come back to life [to witness it].

Imam Ali (a) verily Allah will not destroy the earth until the Qaim from us will not rise up. He will kill our enemies and will accept ransom from them. He will break the crosses and the idols and will wage the war against them. He will call the people to take the dues from them and will distribute them equally. He will be just with the people.

Imam Ali (a) said: ‘The ninth of your children will be the one who stands up for the Truth who will manifest the religion and will spread justice upon the earth.’ [25] One of the qualities of Imam Zaman (a) is that he will spread justice in the earth. Not only will he be just but he will spread the culture of being just amongst people.

Imam Husain (a): Oh Bashar ibn Galib! He who loves us only for the sake of God will come with us like this (and he joined his two fingers) then when our Qaim will come he will spread out justice between the good and the bad. [26]

The Spread of Justice

One of the interesting points mentioned in this tradition and traditions that will be mentioned later is the justice of Imam Mahdi (a). Justice is a right that every human being enjoys whether he is poor or rich, small or big, woman or man even good or bad. It is possible that someone may be corrupt and that by disobeying God he may make himself deserving of Hell. Although the performance of evil actions may distance him from the Mercy of God his right to be dealt with justly will not be taken away from him. It is for this reason that with regards to the vast nature of the justice of Imam Mahdi (a) it has been said: ‘He will be just with the creatures of the Beneficent God, whether they be good or bad.’ [27]

This section of the tradition reminds us of the justice of Imam Ali (a) that even included his enemies. Ubaydullah ibn Hurr was one of the brave men of Kufah who fled the rule of Imam Ali (a) and joined Muawiyyah. He even joined the ranks of the army that Muawiyyah had formed against Imam Ali (a). When this person heard that the family of his wife made his wife separate from him in his absence and had promised to marry her to someone else he came to Kufah and into the presence of Imam Ali (a). Imam Ali (a) scolded him for his evil actions that he had previously done. Ubaydullah admitted his evilness but said: ‘Will that prevent you from being just with me?’ Imam Ali (a) answered in the negative and gave him the right that he deserved. After gaining back his right Ubaydullah returned to Syria and rejoined Muawiyyah. [28]

Imam Baqir (a): When our Qaim stands up he will distribute equally and will deal with the creation of the Beneficient God with fairness, whether they be good or bad. [29]

In this text - and others texts as well – justice has been mentioned alongside with equality and attention. In these texts equality implies that the public treasury – that is the right of the general populous of Muslims - should be divided amongst the people in a fair manner. Individual and social distinctions and even experience in war or management will not allow someone to have more of a portion of the public treasury than someone else. Imam Ali (a) also acted in the same manner with the public treasury and divided it in an equal manner between all individuals. He also took a portion that was equal to the portion of a black slave who had just become Muslim.

Of course this equality does not imply that wealth will be distributed equally amongst people in the Islamic society – in the same manner that some societies class-less claim. It is natural that in a society that has a sound economy every individual will have a wage equal to the intellectual and scientific effort that he does along with his specialization. It will only naturally be different from the wages of the other groups and individuals.

Therefore, by ‘equality’ in this tradition and the likes of these the equality of people in their general wages and their privileges is meant. For example, the individual that lives in the center of power and wealth will have the same share that some individual will have who lives in the most remote place of the Islamic society.

Imam Baqir (a): When our Qaim (a) will rise up all special privileges will be eradicated and there will not remain any special privileges. [30]

An Examination of the Chains of Transmission

The chain of transmission of this text is correct. In the chain there is only Harun ibn Muslim and Masadah ibn Ziyad both of which are Imami and trustworthy.

The Removal of Special Privileges

Special privileges are one of those things in which there is a great possibility for corruption. This is something that is remembered today as corruption. It is only natural that governments and power usually consider the individuals and parties that are closer to them as being deserving of special treatment and if there be some special distinctions they usually distribute them amongst their own individuals.

One of the outstanding instances of the justice of Imam Mahdi (a) is the removal of special privileges. The total removal of such a law is the cause of the most just social system to come about.

Muhammad ibn Muslim: I asked Aba Jafar about the Qaim, may God hasten his reappearance. When he rises up what conduct will he adopt with the people? So he said: He will act upon the conduct of the Prophet (s) until Islam will reappear. I said: And what was the conduct of the Prophet? He said: He negated that which was in the Age of Ignorance and turned to the people with justice. The same will bet the conduct of the Qaim. When he stands up he will negate that which was before him that was prevalent amongst the people and will turn to them with justice. [31]

An Examination of the Chain of Transmission

The abovementioned tradition has been related through two chains both of which are reliable. One of them is correct and the second chain includes Muhammad ibn Abdullah ibn Hilal who was simply trustworthy. The reason for this is that this individual was accused of being a Kaysani.

Imam Baqir (a): When the Qaim (a) will rise up then he will go to Kufah and will tear down four mosques. There will not remain any mosque on the face of the earth except that he will bring it down and will make it level. He will expand the main road and tear down the roofs extending into the road. He will also break down the water spouts extending into the roads. There will not be any innovation in religion except that he will remove neither it nor any tradition of the Prophet (s) except that he will bring it back to life.

An Examination of the Chain of Transmission

The chain of transmission of this tradition to Ali ibn Abi Hamzah al Bataini is correct. Keeping in mind the fact that the taking and transmission of this tradition from Ali ibn Abi Hamzah al bataini was during the time when he was of sound faith and before he stopped believing in the Imamate of Imam Ridha (a) this tradition will be acceptable.

Abu Hamzah: I asked Aba Jafar regarding the rights of the Imam upon the people. He said: His right upon them is that they listen to him and follow them. I said: And what is their right upon him? He said: That he divide [wealth] between them fairly and that he be just with his people. When this is done with the people then it does not matter who takes what. [34]

Imam Sadiq (a) said the following regarding the saying of God ‘Know that God will rejuvenate the earth after it has died. He explains the signs to you so that you may understand,’ ‘It means that He will rejuvenate it with the justice of the Qaim when he reappears after the earth has died by the oppression of the Imams of misguidance. [35]

Life and death can come in different forms. For example, a vegetative land is lively while an arid dessert land is dead and devoid of life. Human society is much the same. The society is full of life that is full of justice. This is the society in whose veins fairness and equality flows. The heart of such a society is one that beats with justice and is devoid of oppression and injustice. The dead society is the one that is under the whip of oppression. In explaining the verse ‘God will replenish the land as it was once dead’ [36] Imam Sadiq (a) mentioned one of the most prominent instances of the replenishment of the earth: The society that had died because of oppression and injustice will be rejuvenated after the rise of the Qaim and will stand up once again on its own two feet.

Imam Sadiq (a) said: This matter [i.e. the revolution of the Imam a] will not come about until there will not remain any class of people who will not have ruled over the people such that there will not be anyone who will say, ‘If we were to take rule we would be just.’ [37]

An Examination of the Chain of Transmission

The chain of transmission of this tradition is reliable and because of the existence of Ahmad ibn Muhammad ibn Said in it – who was a Zaidi Shia – and Ali ibn al hasan – who was a Qatahi Shia – it will be a trustworthy tradition.

The Slogan of Justice

Justice is a beautiful word that every individual or group and political expert makes his principle goal. They all make their political slogan in line with it. From monarchies and tyrannies to utopias all of these make social justice the foundations of their ideologies. The Democracy and Liberal Democracy of today even claim the same thing. Even the military aggression of the West and the shedding of blood of the oppressed Muslims in the Islamic countries by them are all done under the same banner [of justice]. However, all of this is simply slogans and a cloak to hide the evil intentions of such individuals of parties that seek power. All of these have an incorrect and imprecise definition of justice. Justice can only come into existence in the light of the divine government of the Imam of the Time (a). This will occur after people have experienced many different types of governments and have come to the understanding that they were seeking a mirage. Then they will wake up and taste the justice of Imam Mahdi (a) and sense it firsthand. At that time there will be opportunity for the other ideologues [to promote their ideologies] since all of them once had the power in their hands and the chance to spread justice in society but they were not able to do so. In reality the phrase ‘the justice of Mahdi (a)’ is a beautiful way of saying ‘the end of history.’ The only difference is that, in contrast to the tyrannical and haughty view of the western thinkers who consider the end of history to be the time when the oppressors attain power this phrase points to justice – as the only comprehensive path – and places its axis upon the justice of the Mahdi (a).

Imam Sadiq (a) stated: I swear to God that his justice will enter their homes in the same manner that the heat and cold enters [them.’ [38]

The Permeation of Justice into the Secret Stratums of Society

One of the most beautiful expressions regarding the spread of the Mahdian justice has come to us in this text. Justice has many hidden and apparent layers. It is possible that in a society just laws may be formed however in the alleyways and streets far from the eyes of the law someone may be oppressed. It is possible that the general atmosphere of a society may be conducive to justice however in the small society that is the family a woman or child may be oppressed. It appears that the Mahdian society goes above and beyond this. Justice will become the culture of the masses and it will permeate all of the hidden and apparent levels of society in the same manner that tack. The cold and heat enters every house through every window and crack. The justice of Imam Mahdi (a) will leave its entrancing fragrance over the entire society and what a fragrant society will it be.

Ammar as Sabati said: I said to Abi Abdullah: May I be sacrificed for you! Why do we wish to be of the Companions of the Imam al Qaim while we are today with you and while your obedience is better than the actions of the companions of the true government of the Truth [i.e. the government of the Imam al Mahdi (a)]?’ So he said, ‘Subhanallah! Do you not wish that God show the truth and fill the land with justice and that the condition of the people become rectified?’ [39]

An Examination of the Chain of Transmission

The individuals in the chain of transmission are usually reliable. Qasim ibn Hashim al Lului is praised. Only the first individual in the chain- Mudhaffar jafar ibn Mudhaffar al Alawi al Samarqandi - must be dealt with based on our previously formed views in the science of rijal. He was the teacher of Shaykh by Saduq and was accepted by him. However, he was not explicitly mentioned as being reliable by him. If such teachers of Shaykh Saduq are accepted by us then the text is acceptable otherwise it is not.

The Shadow of Justice

The rewards and values of every responsibility are measured by the difficulty and or ease that they are performed with. The more the performance of an action is difficult the more will it will be valuable. It is for this reason that the talk of Ammar as Sabati with Imam Sadiq (a) seems to be very rational. He said: ‘If we, in this time of difficulty have more reward than the companions of Imam Mahdi (a) in his time then why is it that we wish to witness his government and thus deny ourselves the great reward [of the time we are in]?’He spoke correctly keeping in mind the individual benefits of the worship in his era (the era of difficulty). However, this is not true in comparison to the social benefits and the spread of the just government of Imam Mahdi (a). In rejecting his statement Imam Sadiq said: ‘Do you not wish that God manifests justice upon the earth and that all human beings be in a prosperous condition?’ In reality, the society of Imam Mahdi (a) is thus. The path to guidance is accessible for all people and the shadow of justice falls upon all things and the entire land benefits from the blessing of justice.

Imam al Kadhim (a): The first act of justice that the Qaim (a) will display will be that his spokesman will cry out for the one praying the recommended prayer to allow the one doing obligatory acts of worship access to the Black Stone and a chance to perform the revolution [around the Ka’ba]. [40]

Some Instances of Justice

In our traditions some examples of justice, that were understandable for their audience, have been mentioned and these have been remembered as examples of Mahdian justice. Everyone agrees that such are instances of justice however not many carry them out. One of these is giving priority to the obligatory acts of worship over the recommended revolution [around the Kaba] and leaving the space of the Sacred mosque open for the facilitation of the performance of obligatory deeds.

Imam Kadhim (a): When our Qaim will rise up then he will say: Oh riders! Travel in the middle of the road. Oh pedestrians! Walk upon the side of the road. If some rider should happen to go to the side of the road and someone should happen to become injured then ransom will fall upon him. And any pedestrian that walks in the middle of the road and happens to become injured then there will be no fine upon the rider.’ [41]

The Example of Justice

A tangible example of the justice of Imam Mahdi is the formation of just laws and their meticulous application. The law must be formed in such a manner that no one’s rights – not the weak nor the strong - are trampled. In the same manner that the powerful do not have the right to oppress the weak and downtrodden the weak also do not have the right to trample the rights of the powerful. Therefore, the law of moving on a road should be that the pedestrian should be given the side of the road while the middle of the road should be given to the one on a vehicle. Therefore, if the pedestrian should happen to take the middle of the road and is injured then he will not be deserving of any recompense since he has transgressed past his rights.

Imam Ridha (a): God will purify the earth from every form of oppression by means of him and scarify it from every injustice and he is the one in whose sovereignty people will doubt. He will have along occultation before he comes out. When he comes out then the earth will be illuminated by means of his light. He will place the scales of justice amongst the men and he will not oppress anyone. [42]

The Standard

In many instances we mentioned the fact that Imam Mahdi (a) will not only judge justly and establish a just government rather, what is more he will establish a society imbibed with the culture of justice. In such a society, justice is the standard of goodness and the scale of everything. Everyone should judge himself by means of the standard that is the justice of Imam Mahdi (a). Therefore, injustice will be removed from society and no one will oppress anyone. This is the Mahdian society that is based upon justice.

The awaited justice mentioned in the prayer of Imam Ridha (a) for the Sahib al Amr (a) is depicted in a most exquisite manner. This prayer gives us hope and also guides us. ‘O God!l Eradicate injustice and oppression through his uprising and manifest justice through him. Manifest the divine religion that is free of every innovation and crookedness with his uprising. O God! By means of the light of his justice show us the darkness of the tyrants and silence them with the sweetness of his justice.’

An Examination of the Chain of Transmission

Only three individuals have come in this chain of transmission: Shaykh Amri who was one of the special delegates and was mentioned as being reliable by the Infallible (a) himself. The second is Abu Ali ibn Hammam and the third is Muhammad ibn Abi Bakar who has also been mentioned as being reliable. Therefore, the correctness of this chain revolves around our view about the reliability of Husain ibn Ahmad al Maktab. If the reliability of the teachers of Shaykh Saduq be accepted then it is only natural that this text will be acceptable.

The Imam that is Justice

One of the titles of Imam Mahdi (a) is ‘justice’. The reason for this is that he is the symbol of justice and its manifestation. The Imam (a) has been called al Adl al Muntazar (the awaited justice). This indicates his aspect of being awaited and also the reason why he is awaited. In this prayer he has also been called the ‘Just Imam’ or al Imam al Adl. This shows us the important place that justice will play in the government of Imam Mahdi (a). Many of the instances of justice are still hidden for us and have not yet blossomed so to speak. Imam Mahdi (a) will allow these to blossom. It is in his era that reality will manifest itself in the most perfect manner and justice will blossom completely.

A Brief Look at the Chains of Transmission of these Traditions

The sum of traditions that have been mentioned have a sound content and are in line with the principles of religion and have a relative reliability. These texts have the goal of recounting the uprising and revolution of Imam Mahdi (a) and are in accordance with the teachings of the Qur’an regarding the delegation of the prophets and the final end of humanity which is nothing other than justice. From the point of view of their chains of transmission they are also correct, trustworthy and reliable – meaning that they are dependable. Following each tradition we will mention their reliability.

Conclusion

In the end we will mention some points regarding economical justice – that is more tangible and understandable for the general populous – as well as justice being a standard and the conflict between justice and expediency.

Economic Justice

Other absolute traditions also point to the same matter, i.e. that the establishment of justice is the cause of the eradication of poverty and that through this self-sufficiency comes into being. Imam Sadiq (a) said: ‘Human beings will become self-sufficient when they are dealt with justly.’ Imam Kadhim (a) also said: ‘If men were dealt with justly then they would achieve self sufficiency.’ [50]

Economic justice is the glaring instance of the justice that has been pointed towards in the traditions of Imam Mahdi (a). In many of such traditions equality in the distribution of the public treasury has been mentioned with justice in all dimensions. It has been indicated as the prime example [of such justice].

Justice and Expediency

A brief look at the method of Imam Ali (a) and the system of his government clarifies the point that there is nothing as important as the upholding of justice. The principle of justice is fundamental and rules over all other laws and cannot be compared with any other thing – even expediency. The Mahdian justice is the standard of his government and the symbol of his politics. If there is something that is deemed expedient but goes against justice then in reality that thing is not expedient. Nothing good is built upon oppression even if it may seem to have many benefits. Keeping this principle in mind the following saying of Imam Ali (a) finds clarity and cannot be considered to be convention: ‘I swear to God that if I were to be granted the seven climes with everything that is under their spheres so that I should disobey God wit away with respect to an ant and take away a husk of wheat from it then could oppress an ant by taking away a husk of wheat from its mouth. Therefore, justice should not be removed with the excuse that it is not expedient [at a certain time].

Justice as the Standard of Goodness

The justice of the Mahdi (a) must be taken into consideration as the standard. How much does our current society resemble the society of the Mahdi (a). This question can be answered by analyzing justice in our society. The laws ruling over society must be evaluated with the standard that is justice and the relation of our society with that of Imam Mahdi (a) must be evaluated. Even our love, likes and dislikes must be evaluated keeping this standard in mind. We cannot love Imam Mahdi (a) as the symbol of justice and at the same time not be just in our daily lives, our society, our family or even with ourselves. Even the traditions relating to the uprising and revolution of Imam Mahdi (a) must be evaluated keeping this standard in mind. The revolution of Imam Mahdi (a) is thus far away from injustice. Thus, if there are some texts that indicate some sort of injustice and oppression in the revolution of Imam Mahdi (a) then the reliability of these texts should be reconsidered. By way of example, a text that has come to us in some books and in which it has been related that a general slaying of pregnant women will occur in the revolution of Imam Mahdi (a) does not stand up to the standard of justice just mentioned and must be rejected. Even though this phenomenon is related to the Bani Umayyads and those tyrants who have committed many atrocities, nonetheless, it does not match up with the manner of government of Imam Mahdi (a) and his political agenda and for this reason cannot be accepted. [53]

An Important Point

It should not be left unsaid that we cannot count every war to be unjust and oppressive. It is natural that the establishment of a government that spans the entire globe and that is based upon the laws of God will have opponents that try to derail it. It is therefore necessary to fight against such individuals and to remove them. There are many texts such as these in the traditions relating to the uprising and revolution of Imam Mahdi (a). However, these wars and conflicts must not lead to the oppression of anyone, even his enemies.

Sources

1. al Kafi, 1/338

2. al Manar, p 144; al Jame al Saghir, v 6, p 22

3. al Mahdi al Muntadhar, p 176-179

4. Ibid, p 238

5. Sunan Abi Dawud, v 4, p 106

6. Nasir ad Din al Bani, Sahih al Jame al Saghir, v 5, p 70

7. al Mahdi al Muntadhar, p 297

8. Mujam Ahadith Imam Mahdi (a), v 1

9. Kamal ad Din, p 368, t 6

10. Ibid, p 376, t 7

11. al Ghaybah, p 336, t 282

12. Kamal ad Din, p 384, t 1

13. Ibid, p 377, t 2

14. Mujam Maqais al Lughah, v 5, p 346

15. Kamal ad Din, p 264-267, v 11

16. al Umdah, 918/ 436

17. Sayri dar Sirah Aimmah, p 261

18. Dlail al Aimmah, 463/ 471

19. al Ghaybah, 178/ 136

20. Musnad Ahmad, 37/3

21. Kamil az Ziyarat, 12/840/547

22. Nahl al Balaghah, 138/ 21/ 2

23. Bihar al Anwar, 23/ 120/ 51

24. al Khisal, 1/578; Bihar al Anwar, 443/31

25. Kamal ad Din, 16/ 304

26. al mahasin, 1/61/104; Bihar al Anwar, 44/90/ 27

27. Ilal al Tashri, p 161, t 3

28. al Kamil, v 3, p 25

29. Ilal al Tashri, 3/397/1278; al Ghaybah, 26/ 237

30. Qurb al Asnad, 260/ 80; Bihar al Anwar, 1/309/52

31. Tahzib al Ahkam, 270/154/6

32. al Irshad, 358/2

33. al Hgaybah, 498/475

34. al Kafi, 1/405/1

35. al Ghaybah, 24

36. Surah al Hadid, v 17

37. al Hgaybah, 53/ 274

38. Kitab al Ghaybah, 1/296

39. Kamal ad Din wa Tamam an Ni’mah, 7/ 645

40. al kafi, 1/427/4; Man La Yadhuruhu al Faqih, 313/525/2; Bihar al Anwar, 169/374/52

41. Tahzib al Ahkam, v. 10, p 314, t 169

42. Kamal ad Din, 5/ 371

43. Misbah al Mtuahjjid, 409/ 535

44. Kamal

Justice in the global revolution of Imam Mahdi

Justice in the global revolution of Imam Mahdi

نوشته های اخیر

What is the meaning of being Infallible?

What is the meaning of being Infallible?

The Qur’an and Imamate

Imamate in the Narrations of the Holy Prophet

The Twelfth Imam, The Great Leader and Peace-Maker of the World

How to distinguish Imam al-Mahdi from false claimants?

When did Imamology Begin?

The Philosophy of the Existence of the Imams

The Conditions and Special Qualities of the Imam

Who has to Select the Imam?

دسته بندی ها

© 2024 Promised Mahdi. All Rights Reserved