The Future of Humanity in the Holy Bible, the Noble Quran, and Narrations

The future of humanity and the prophecy of a universal reformer in the end times is a topic that all religions and different sects have raised and given hope to the emergence of one who will rescue humanity from oppression, injustice, and inequality and will fill the world with justice.

Belief in a divine and heavenly figure who will appear as the savior and universal reformer in the end times and will fill the world with justice, establishing security, peace, purity, and fairness throughout the world, and will crumble the ranks of the oppressors, arrogant, invaders, and corruptors, is not exclusive to Islam but is raised in different religions and sects. Allameh Tabatabaei says about this:

“In various religions and sects that rule in the world, such as Paganism, Judaism, Christianity, Zoroastrianism, and Islam, talk of someone who is the savior of humanity has come up, and generally, they have given hope to his appearance. Of course, they differ in interpretation. And the unanimously agreed upon the narration of the honorable Prophet, peace be upon him and his progeny: ‘Al-Mahdi is from my offspring.’ ” (2)

Shahid Motahhari writes on this topic: “The thought of the ultimate victory of truth, peace, and justice over the false power, strife, and oppression, the global expansion of Islamic faith, the comprehensive and all-round establishment of human values, the formation of a virtuous city and an ideal society, and ultimately the implementation of this general and human idea by a sacred and highly esteemed personality who is referred to as “Mahdi” in the numerous Islamic narrations, is a thought that all Islamic sects and denominations, despite their differences and disagreements, believe and subscribe to.” (3)

We first point to some of the prophecies mentioned in the Holy Bible (both Testaments) on this matter, and then discuss the same subject from the perspective of the Noble Quran and Islamic narrations.

The Future of Humanity From the Perspective of the Bible

A)

“For the Lord loves the just and will not forsake his faithful ones. Wrongdoers will be completely destroyed, the offspring of the wicked will perish. The righteous will inherit the land, and dwell in it forever… The Lord helps them and delivers them, he delivers them from the wicked and saves them because they take refuge in him.” [Psalm 37 28-40]

Apparently, these sentences are from the Book of Psalms of David, which the Noble Quran refers to:

“And We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants.” (5)

B)

” Endow the king with your justice, O God, the royal son with your righteousness. May he judge your people in righteousness, your afflicted ones with justice. May the mountains bring prosperity to the people, the hills the fruit of righteousness. May he defend the afflicted among the people and save the children of the needy; may he crush the oppressor. May he endure ^[as long as the sun, as long as the moon, through all generations. May he be like rain falling on a mown field, like showers watering the earth. In his days may the righteous flourish and prosperity abound till the moon is no more. May he rule from sea to sea and from the river to the ends of the earth. May the desert tribes bow before him and his enemies lick the dust. May the kings of Tarshish and of distant shores bring tribute to him.
May the kings of Sheba and Seba present him gifts. May all kings bow down to him and all nations serve him. For he will deliver the needy who cry out, the afflicted who have no one to help. He will take pity on the weak and the needy and save the needy from death. He will rescue them from oppression and violence, for precious is their blood in his sight. Long may he live! May gold from Sheba be given him.
May people ever pray for him and bless him all day long. May grain abound throughout the land; on the tops of the hills may it sway. May the crops flourish like Lebanon and thrive like the grass of the field. May his name endure forever; may it continue as long as the sun. Then all nations will be blessed through him, and they will call him blessed. Praise be to the Lord God, the God of Israel, who alone does marvelous deeds. Praise be to his glorious name forever; may the whole earth be filled with his glory.
Amen and Amen.”[ Psalm 72]

Some Jews interpret the king as being David himself, and the king’s son as Solomon. However, Christians believe this Psalm is about Jesus Christ. But both theories seem to be invalid. The Jewish theory is flawed because firstly, David was not the bearer of laws and commandments, so he would not ask Allah to bestow His laws upon him. Secondly, it seems highly unlikely that David, in his humility and devoutness, would refer to himself as king during prayer. Thirdly, according to biblical accounts and belief, Solomon’s reign, like his father David’s, was limited to Jerusalem. (7) Fourthly, during Solomon’s era, as explicitly stated in the Bible, oppression and idolatry were not entirely eradicated; in fact, the Bible claims that Solomon himself fell into idolatry towards the end of his life! (8) Lastly, Solomon’s reign, as explicitly stated in the Bible, did not last more than forty years. Therefore, none of the characteristics mentioned in Psalm 72 can be applied to Solomon. (9)

The Christian theory, on the other hand, is flawed because firstly, Jesus had neither father nor son; therefore, the passages in the Psalms cannot apply to him. Secondly, by Christian confession, Jesus never ruled or reigned, even for a single day. Thirdly, according to the explicit testimony of the Bible, Jesus himself was not the bearer of laws but rather a follower of Moses and his Torah. (10)

It seems likely that the ‘king’ referred to as the bearer of laws is Muhammad (peace be upon him and his progeny), and the ‘king’s son’ who fills the world with justice refers to the promised Mahdi (may Allah hasten his reappearance). At least, this interpretation aligns more closely with the beliefs of Muslims, particularly Shiites.

C)

“My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer. You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. Gird your sword on your side, you mighty one; clothe yourself with splendor and majesty In your majesty ride forth victoriously in the cause of truth, humility and justice; let your right hand achieve awesome deeds. Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet. Your throne, O God,[c] will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory the music of the strings makes you glad….”[Psalm 45]

These descriptions can only be true for the Imam of the Age (May God hasten his reappearance), who will establish a global justice system in the future.

D)

In the Gospel, Jesus presented a parable to the people of Israel; the substance of this parable is as follows: a vineyard owner left his garden in the hands of several gardeners and went on a journey. During grape harvest season, the owner sent several people to the gardeners to collect his share, but the gardeners attacked and killed them. The owner sent more people, but the gardeners did the same thing. Eventually, the owner sent his son, but they attacked and killed him as well. After this, Jesus asked his people: “Have you never read in the Scriptures:

The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes’? “Therefore, I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed.” When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them. They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet….” [Matthew 21, 33-45]

Upon reflection on this parable, it becomes clear that the vineyard owner represents Allah, and the vineyard symbolizes divine religion and law. The gardeners denote the Jews and the Israelites. The emissaries of the vineyard owner, who were killed by the gardeners, represent the prophets of the Israelites (as per the Quran, one of the reprehensible characteristics of the Israelites was their prophet-killing). The son of the owner refers to Jesus, who Christians claim is the Son of God. The other nation to whom the owner will hand over the vineyard is the Arab people, from whom the Noble Prophet and the Immaculate Imams, peace be upon them, descended. The stone that the builders rejected, which later became the cornerstone – a stone that will shatter anyone who falls on it or on whom it falls – apparently represents the Imam of the Age; an Imam who, due to the threat of the tyrants and oppressors, had to go into occultation among the people for centuries. Further evidence for this claim can be found in other sections of the Holy Book:

“The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes. The Lord has done it this very day; let us rejoice today and be glad. Lord, save us! Lord, grant us success! Blessed is he who comes in the name of the Lord. From the house of the Lord, we bless you. The Lord is God, and he has made his light shine on us.
With boughs in hand, join in the festal procession up to the horns of the altar.” [Psalm 118, 2-27]

Some Christians suggest that the ‘rejected stone’ signifies Jesus, who will descend from the heavens in the future. However, this explanation is incorrect; the speaker of these words is Jesus himself, and in this narrative, Jesus is symbolized by the owner’s son who is murdered. The usage of the ‘rejected stone’ arises only after this event. Furthermore, the description given to the stone (that anyone who falls on it will be broken and anyone on whom it falls will be crushed) does not truthfully apply to Jesus, who is recognized by all Christians and attested by the Holy Book as a prophet of mercy and love.

The Gospel of John records Jesus as having said: “Then Jesus cried out, “Whoever believes in me does not believe in me only, but in the one who sent me. The one who looks at me is seeing the one who sent me. I have come into the world as a light, so that no one who believes in me should stay in darkness.

If anyone hears my words but does not keep them, I do not judge that person. For I did not come to judge the world, but to save the world. There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn them at the last day. For I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken. I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.” [ John 12, 44-74]

E)

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break, and a smoking flax He will not quench; He will bring forth justice for truth. He will not fail nor be discouraged, till He has established justice in the earth; and the coastlands shall wait for His law… I, the Lord, have called You in righteousness, and will hold Your hand; I will keep You and give You as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house… The Lord shall go forth like a mighty man; He shall stir up His zeal like a man of war. He shall cry out, yes, shout aloud; He shall prevail against His enemies. I have held My peace a long time, I have been still and restrained Myself. Now I will cry like a woman in labor, I will pant and gasp at once.” [Book of Isaiah 42, Verses 1-4, 6-7, 13-14),

The following words describe characteristics that can only be ascribed to Imam Mahdi (May Allah hasten his reappearance). Contrary to the claims of Christians who believe this prophecy pertains to Jesus, the characteristics mentioned do not align with Jesus Christ. He was not a warrior (according to Christians), as his message was one of love and peace; he did not conquer his enemies, nor was he able to establish justice and fairness on earth. Instead, according to the Holy Book itself (not us Muslims), he was crucified and killed by the wicked.

F)

Christians, as mentioned earlier, also believe in the arrival of a final savior and reformer at the end of times, but they regard this final savior to be Jesus Christ. They believe that after being crucified and buried, Jesus rose from the grave three days later and ascended to heaven. They believe that he will return from heaven in the future to fill the world with justice.

In the Holy Bible, these expectations are reflected in various verses such as in 1 Peter 1:13 (NIV):

“Therefore, with minds that are alert and fully sober, set your hope on the grace to be brought to you when Jesus Christ is revealed at his coming.”

And in the Gospel of Luke 12:35-40 (NIV), these sentiments are echoed further:

“Be dressed ready for service and keep your lamps burning, like servants waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes…It will be good for those servants whose master finds them ready, even if he comes in the middle of the night or toward daybreak…You also must be ready, because the Son of Man will come at an hour when you do not expect him.”

In the Holy Bible, there are verses that speak about the return of the Lord Jesus Christ and the subsequent gathering of people towards him. In 2 Thessalonians 2:1-12 (NIV), it is written:

“Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us…that the day of the Lord has already come. Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God…But the Lord Jesus will overthrow him with the breath of his mouth and destroy by the splendor of his coming. The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved.”

In accordance with numerous traditions, we also hold the belief that Jesus Christ will return at the end of time, coinciding with the appearance of the Imam of the Time. He will follow behind the Imam to lead the congregational prayer and will strive alongside him in the establishment of justice and truth.

G)

“See, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. But be glad and rejoice forever in what I will create, for I will create Jerusalem to be a delight and its people a joy. I will rejoice over Jerusalem and take delight in my people; the sound of weeping and of crying will be heard in it no more. Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; the one who dies at a hundred will be thought a mere child; the one who fails to reach a hundred will be considered accursed. They will build houses and dwell in them; they will plant vineyards and eat their fruit. No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands. They will not labor in vain, nor will they bear children doomed to misfortune; for they will be a people blessed by the Lord, they and their descendants with them. Before they call I will answer; while they are still speaking I will hear. The wolf and the lamb will feed together, and the lion will eat straw like the ox, and dust will be the serpent’s food. They will neither harm nor destroy on all my holy mountain, says the Lord.”[Isaiah 65:17-25 (NIV)]

H)

“Therefore wait for me,” declares the LORD, “for the day I will stand up to testify. I have decided to assemble the nations, to gather the kingdoms and to pour out my wrath on them– all my fierce anger. The whole world will be consumed by the fire of my jealous anger. Then I will purify the lips of the peoples, that all of them may call on the name of the LORD and serve him shoulder to shoulder. On that day you, Jerusalem, will not be put to shame for all the wrongs you have done to me, because I will remove from you your arrogant boasters. Never again will you be haughty on my holy hill. But I will leave within you the meek and humble. The remnant of Israel will trust in the name of the LORD. They will do no wrong; they will tell no lies. A deceitful tongue will not be found in their mouths. They will eat and lie down and no one will make them afraid.”[ Zephaniah 3:8-9, 11-13 (NIV)]

I)

“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats.”[ Matthew 25:31-32 (NIV)]

The Future of Humanity from the Perspective of The Holy Quran

There are numerous verses in the Holy Quran that in a way contemplate the future of humanity, and here we are discussing some of them:

A)

 “And indeed, We have written in the Zabur (Psalms) after the Dhikr (Torah) that the righteous among My servants shall inherit the earth.” [AL-Anbya, 105]

The ‘earth’ referred to in this verse is the entirety of the globe, ‘Zabur’ refers to the book of Prophet David, and ‘Dhikr’ refers to the Torah (according to some interpreters). This noble verse is used to suggest that power and government in the future of humanity across the globe will be in the hands of God’s righteous and deserving servants. Some narratives have also interpreted this verse as referring to the reign of Imam Mahdi (PBUH) and his companions.

The late Allameh Tabatabai says:

“What is meant by the inheritance of the earth is that control over the benefits of the earth will be transferred to them, and they will attain both worldly blessings – right subsistence from goods and ornaments of the earth – and blessings of the hereafter – i.e., attaining the positions of divine proximity.”

The word ‘righteous’ has a broad and extensive meaning that indicates all qualifications, in addition to faith. It signifies qualifications in terms of belief, action, and piety, knowledge and awareness, power and strength, social, and political management, and planning…

B)

“Moses said to his people, ‘Seek help through God and be patient. Indeed, the earth belongs to God. He gives it in inheritance to whom He wills of His servants. And the [best] outcome is for the righteous.’ “ [Al-A`arf 128]

This verse is also utilized to argue that governance and rulership over the earth will ultimately be given by God to the righteous and virtuous; that is, the ultimate stewards of government in society will be God-fearing servants.

Allameh Tabatabai states under this verse:

“Such is the requirement of God’s unchanging law; for God has arranged the order of creation in such a way that each kind of creatures achieves its intended perfection and bliss for which they were created. The human being is one of the types of creatures in this universe. If this human being moves along the path that nature has outlined for him, surely God will lead him to his good outcome and will make him worthy of a good life.”

C)

“He is the one who has sent His Messenger with guidance and the religion of truth to manifest it over all religions, even though the polytheists dislike it.” [Al-Tawba 33, Al-Saf 9]

The verse before this one states: These people want to extinguish God’s light with their mouths, but God insists on making this divine light more widespread and complete (to cover the entire world, and to benefit its inhabitants with its radiance), even if the disbelievers dislike it.

We know that this divine, certain, and emphatic promise has not yet been fulfilled. It will surely be realized in the future of history.

This verse is also used to highlight another important feature of the global governance of the promised Mahdi, which is the dominance of God’s religion over the entire world. At that time, the religion of Islam, which is the religion of the Noble Messenger, will prevail over the religions of the world, and governance will be based on Islamic principles.

This verse, which is stated verbatim in verse 9 of the “Saff” Surah, and repeated with slight variation in verse 28 of Surah “Fath,” predicts an important event that has been repeated due to its significance. It foretells the globalization of Islam and the worldwide spread of this faith; the verse’s meaning signifies a comprehensive victory of Islam over all world religions, implying that eventually Islam will cover the entire globe and triumph over all nations. Imam Sadiq is quoted in the interpretation of this verse as follows:

“I swear by God that the content of this verse has not yet been realized. It will only be fulfilled when the ‘Riser’ appears, and when he rises, there will be no one left in the world who denies God.”

Also, Imam Baqir is quoted as saying:

“The promise given in this verse will take place at the time of the appearance of the Mahdi from the progeny of Muhammad. On that day, there will be no one on the earth except those who acknowledge the truth of Muhammad and his family.”

E)

“And We want to confer favor upon those who were oppressed in the land, make them leaders and make them inheritors.” [Al-Qasas 5]

Although from the context of this verse, it appears to concern the Israelites, the people of Moses, and their victory over Pharaoh, as our traditions suggest, it’s not limited to this event. Rather, it demonstrates the enduring divine will and tradition. Another example is the governance of the Prophet of Islam and his companions after the advent of Islam, over the polytheists and disbelievers. A more complete example is the emergence of the just governance, the victory of the oppressed and the weak over the oppressors and the arrogant, over the entire globe during the time of the promised Mahdi.

This verse is used to argue that the oppressed and deprived will attain governance in the noble government of the end times, and the arrogant will have no share in it. However, considering other verses, it should be said that not every oppressed and deprived person is meant in the Quran, rather the oppressed and deprived who will attain governance in the final state by the will of God are those who are pious, righteous, and believers.

F)

“God has promised those of you who have faith and do righteous deeds that He will certainly make them successors in the earth, just as He made those who were before them successors, and He will certainly establish for them their religion which He has approved for them, and that He will surely change their fear into security—they worship Me, not associating anything with Me.” [Al-Noor 55]

God, based on this verse, has given several promises to righteous believers with a great deal of emphasis. Firstly, He will make them successors on earth and give them governance over the entire world. Secondly, He will firmly establish the religion of Islam on earth. Thirdly, all sources of fear and insecurity for believers and the righteous will be removed, and complete security and peace will be achieved for them. Fourthly, and most importantly, across the earth, only God will be worshipped and any kind of association (with Him) will completely disappear from the face of time.

Shahid Mottahari, about the last sentence of this verse (worship me and do not associate anything with me), says:

“The last sentence of this verse, which indicates that when the true government and divine caliphate are established, the faithful are freed from obedience to any oppressor. From this verse, it is understood that, in the Quranic view, obedience to any command is worship. If it’s for God, it’s obedience to God, and if it’s for someone other than God, it’s associating partners with God. This strange sentence counts compulsory obeisance, which morally is by no means considered worship, as worship in the social sense.”

Allameh Tabatabai, in Al-Mizan under this verse, states:

“This pure and wholesome collective, with these valuable characteristics and virtues, has not yet been realized from the time of the mission of the Holy Prophet until today. And if it corresponds to a community, it will certainly correspond to the time of the appearance of Imam Mahdi, given the characteristics mentioned in the prophetic narrations and traditions about him… So, the truth is that if we want to interpret this verse correctly and fulfill its right, it will not correspond to anything but the ideal society that is formed with the appearance of Imam Mahdi.”

In my opinion, the best verse that can be referred to regarding the ideal society of the Imam of Time, which contains most features, is this very verse.

G)

“And Our word has already preceded for Our servants, the messengers, that indeed, they would be those given victory and that indeed, Our soldiers will be those who prevail.”

The term “word” in this verse refers to the same divine decree and judgment. God, with abundant emphasis, refers to the victory of the people of truth over the people of falsehood as a definitive and pre-determined divine decree. Given the general meaning understood from this verse, this decree cannot be considered specific to the afterlife. Therefore, the definite divine decree is that both in this world and the afterlife, God will intervene on behalf of His followers and make them victorious over the forces of falsehood.

 This meaning and content can be drawn from numerous verses that emphasize the victory of truth over falsehood and that falsehood is doomed to destruction. For instance, it can be understood from verses seventeen and eighteen of Surah Al-Anbiya that the philosophy of creation and the divine tradition in the order of existence is based on striking truth on the body of falsehood and destroying it. Or in verse seventeen of Surah Ar-Ra’d, falsehood is likened to the froth on the surface of water, which has a temporary and transient circulation, and truth is likened to the beneficial water that lies beneath the froth and, after the froth’s disappearance, reveals itself and is enduring; or in verse fifty-one of Surah Ghafir, it explicitly and emphatically refers to the victory of the prophets and believers both in this world and the afterlife.

H)

“So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.” [Al-Room 30]

This verse is used to illustrate that God’s religion is a requirement of a healthy human nature; a nature in which change and alteration have no place.

A religion based on nature will be a steadfast and enduring religion. Given that, based on established philosophical and rational principles, deviation of creation from the path of nature and innate nature is not logically and possibly constant, it will be proven that humanity will one day return to its natural requirement and will submit to the rule of divine religion.

Allamah Tabatabai, in a discussion entitled “The True Religion is Ultimately Victorious”, says:

“By virtue of the innate nature vested in it, humanity seeks perfection and its true happiness; that is, ascendance to the highest levels of physical and spiritual life in a social form and will one day reach it. Islam, which is the religion of monotheism, is the plan for such happiness. The deviations that occur in the course of this long journey should not be considered as a falsification of human nature and its demise. The principal ruler over man is the same innate rule and nothing more. Deviations and mistakes are of the type of error in application. That ultimate perfection, which man, restless in his perfection-seeking nature, is seeking, will one day – sooner or later – be reached. Verses 30 to 41 of Surah Ar-Rum convey this meaning that the rule of innate nature is ultimately inalienable and man, after a series of going left and right and experiences, finds his way and does not leave it. We should not listen to those who see Islam as a stage of human culture that has performed its mission and belongs to history. Islam, as we know it, is a statement of man in his ultimate perfection that will inevitably reach it by the law of creation.”

It is appropriate to quote a beautiful statement from Shahid Motahhari in this regard:

“Do these cultures, civilizations, societies, and nationalities continue forever as they are, or is the movement of humanity towards a single civilization, a single culture, and a single society, and all these will lose their unique color and will come in one color which is the original color and is the color of humanity? It is obvious, based on the theory of the primacy of nature and that the social existence of humans, his social life and finally the collective spirit of society, is a means that human nature has chosen to achieve its ultimate perfection, it should be said that societies, civilizations, and cultures are moving towards unification, homogenization, and ultimately merging into each other, and the future of human societies is a single, developed global society in which all possible values ​​of humanity become actual and man will reach his true perfection, real happiness and finally his original humanity. According to the Quran, it is certain that the ultimate rule is the rule of truth, [and] the complete destruction of falsehood, and the end is for the pious and the God-fearing.”

The Future of Humanity from the Perspective of Narrations

Numerous narrations from the Noble Prophet Muhammad (peace be upon him and his family) and the Pure Imams have been quoted about the future of humanity, mentioning all of them is beyond the scope of this article, but we select some of them:

A)

Numerous Shiite and Sunni narrations quote the Noble Prophet (peace be upon him and his family):

“If there remains but one day from the age of the world, God will prolong that day until a man from my nation and my household whose name is my name will rise. He will fill the earth with equity and justice as it was filled with oppression and injustice.”

The number of narrations quoted from the Noble Prophet (peace be upon him and his family) on this subject is extremely numerous. These narrations regard one of the most important features of the future government as the absolute rule of justice and the spread of injustice, oppression, and discrimination on earth.

B)

It has been narrated from Imam Sajjad:

“When our Qa’im (Mahdi) rises, Allah, the Mighty and Majestic, will remove the handicap from our Shiites and make their hearts like pieces of iron. He will give the power of forty men to each of them and they will become the rulers of the earth and its leaders.”

This narration implies firstly, that the Shiites will have sovereignty on earth; secondly, the companions of Imam Mahdi will possess extraordinary strength and power. This power could result from their faith, trust, and will, or from the tools and facilities at their disposal.

C)

It is narrated by Imam Sadiq:

“When the Qa’im rises, he will bring a new order, as the Messenger of Allah called for a new order at the beginning of Islam.”

Other similar narrations have been quoted. The intention is not that Imam Mahdi brings a new religion or a new book, rather, the intention is that as time passes, the truth of Islam and Islamic teachings is forgotten, or subject to alteration, innovation, reduction, or addition. When the reality of Islamic knowledge and laws is recounted to people, they think that Imam Mahdi has brought a new religion or book. Evidence for this meaning are the narrations that will be referenced:

Imam Sadiq (peace be upon him) says about Imam Mahdi (peace be upon him):

“He will act just like the Messenger of Allah acted, he will destroy what was before him, just like the Messenger of Allah destroyed the ignorance, and he will bring Islam anew.”

The Noble Prophet (peace be upon him and his family) says about Imam Mahdi:

“His way and Sunnah is my way and Sunnah, he will guide people to my religion and my rites, and he will call them to the book of my Lord.”

D)

 Imam Sadiq (PBUH) speaks of Imam Mahdi (PBUH):

“When the Savior rises, he will rule with justice, and all oppression and tyranny will be eradicated in his era. Roads will be safe and the earth will manifest its blessings. Every right will be returned to its owner, and no follower of any religion will remain except that they will enter Islam. He will rule among people in the manner of David (PBUH) and Muhammad (PBUH). At that time, the earth will reveal its treasures, display its blessings, and everyone will become so self-sufficient that when someone wants to give charity, they will not find anyone to accept it, as affluence and wealth will embrace all believers.”

These narrations refer to several features of the future society and governance of humanity, such as the spread of justice, the security of roads, the universalization of Islam, abundant blessings, economic prosperity, and the eradication of poverty.

E)

The Commander of the Faithful (PBUH), in describing the government of the Promised Mahdi (PBUH), states:

“Evil will be eliminated, and goodness will prevail. Adultery will disappear, and usury will be abolished. People will turn to religious worship, piety, and congregational prayers. Lifetimes will extend, trusts will be fulfilled, trees will become fruitful, blessings will multiply, the wicked will be destroyed, and the righteous will prevail.”

F)

 Imam Sadiq (PBUH), quoting Imam Ali (PBUH), says:

“The day our Savior rises, the sky will rain mercy, the earth will grow its plants, grudges will be removed from the hearts of the servants, and predators and quadrupeds will coexist peacefully. So much so that a woman will travel from Iraq to Syria, step only on grasslands, bring her sheep along, and no predator will threaten her, and she will fear nothing.”

G)

 Imam Baqir (PBUH) says:

“All the wealth of the earth, what is inside it, and what is on it – will be gathered to the Mahdi (PBUH). Then he will say to the people: come and take this wealth. These are the same things for which you severed kinship, shed innocent blood, and committed grave sins. He will grant forgiveness, and grant so much that no one has granted such forgiveness until that day, and he will fill the earth with justice, equity, and light just as it had been filled with oppression, tyranny, and evil.”

H)

The Prophet of God (PBUH) says:

“At that time, my Ummah (community) will be blessed with a bounty that no Ummah has ever been blessed with before. The earth will yield its produce without any withholdings, wealth will be plentiful. Whoever comes to the Mahdi (PBUH) and says, give me some wealth, the Mahdi will immediately say, take it.”

I)

 Imam Baqir (PBUH) says:

“The rule of Mahdi will encompass the east and west of the world and throughout the world, no place will remain desolate; rather, it will be populated.”

J)

 Imam Baqir (PBUH) says:

“When our Savior rises, he will place his hand on the heads of the servants (his disciplinary hand), and in this way, he will perfect their intellect and complete their morality.”

K)

Imam Baqir (PBUH) says:

“In the rule of Mahdi (PBUH), everyone will be taught knowledge and wisdom to the point that women in homes will judge according to the Book of God and the tradition of the Prophet.”

L)

Knowledge and wisdom consist of twenty-seven letters, and all that the prophets brought to people was no more than two letters, and so far, people have only recognized these two letters. However, when our Savior rises, he will reveal the other twenty-five letters. (51)

M)

Imam Sadiq (PBUH) says:

“When our Savior rises, God will give such power to the ears and eyes of our Shiites that there will be no courier between them and the Savior. The Savior will speak to them, and they will hear his voice right where they are and see him.”

From these narrations, it is inferred that in addition to the spread of justice, rights, and the expansion of religion, during the noble reign of the Imam of Time (PBUH), there will also be the expansion and development of the economic, scientific, political, and ethical aspects. It should be known that the belief in the advent of the Promised Mahdi at the end of time, and the spread of justice and equity in the world by his blessed hand, is not exclusive to the Shiite sect, but rather it is an Islamic matter. The Noble Prophet (PBUH), even according to the numerous documents and narrations of the Sunnis, has repeatedly announced the coming of His Holiness Mahdi, and that he is from the offspring of Ali, Fatima, Imam Hussain, and his father Imam Hassan Askari, and that the final establishment of religion and global justice will be by his hand.

Sunni scholars, in more than two hundred books of their authentic books, have mentioned the virtues of His Holiness Mahdi (PBUH) and the issues related to him and how his advent will occur, the conditions and signs near or concurrent with his appearance, and have written more than three hundred special books about His Holiness Mahdi (PBUH). (53) And in the Noble Quran, there are verses that even Sunni interpreters have considered related to the advent of His Holiness Mahdi (PBUH). (54)

For this reason, in history, we see that about one hundred and fifty years before the birth of His Holiness Mahdi (the beginning of the Abbasid Caliphate), there were those who claimed to be the same promised Mahdi that the Noble Prophet (PBUH) had in mind. This was due to the widespread issue of the “Promised Mahdi” at that time, in such a way that all Muslim sects believed in the main issue of the Promised Mahdi.

Sunni Scholars’ Views on the Promised Mahdi

Here we refer to some narrations and also the views of some Sunni scholars regarding the Promised Mahdi and the future of humanity:

1 – Ibn Sabā narrates from Abdullah bin Masud that the Prophet of God (PBUH) said:

“If there remained but one day from the age of the world, God would lengthen that day until He sends a man from my community and from my family whose name matches mine, and he will fill the earth with fairness, as it had been filled with oppression and tyranny.” (56)

2 – Ibn Juzi says the Prophet of God (PBUH) said:

“In the end times, a man from my descendants will appear, his name will be like mine. He will fill the earth with justice, as it was filled with injustice.”

Then Ibn Juzi says this person is the promised Mahdi, and this hadith is well-known. (57)

3 – Ibn Abi Al-Hadid writes:

“There has been an agreement of all the sects of Muslims that the world and the religious duty does not end.” (58)

That is, all Muslim sects unanimously agree that the world and religious duty will not end until after the Mahdi (PBUH) appears.

4 – Ahmad Hanbal, Abu Dawood, Tirmizi, and Ibn Majah, who are among the narrators, hadith scholars, and famous Sunni scholars, have narrated from the Prophet of God:

“If there remained but one day from the age of the world, God would certainly send a man from my family who will fill it with justice as it had been filled with oppression.” (59)

5 – Sheikh Mohammad Sabban says:

The narrations received from the Noble Prophet (PBUH) about the advent of the Mahdi (PBUH), and that he is from the family of His Holiness, and that he will fill the earth with justice and fairness, has reached the level of continuity. (60)

6 – Ibn Sabagh Maliki writes:

Abu Muhammad Hassan Askari (PBUH) appointed his son, Hujjat Qa’im, the awaited one, for the true state, and due to the unfavorable time and fear of the sultan, he kept his birth secret and concealed his affair. (61)

7 – Mohammad bin Yusuf Ganji Shafei in his book – El-Bayan fi Akhbar Sahib el-Zaman – writes:

Certainly, the promised Mahdi is the son of Hassan Askari, and he is alive and present, and remains from the time of his occultation to now, there is no impossibility in his survival due to the survival of Jesus, Khizr, and Elias (PBUH). (62)

8 – Hafiz Abu Na’im narrates from Ibn Umar that the Prophet of God (PBUH) said:

The promised Mahdi will appear, and above his head, an angel will cry out, ‘This is the Mahdi, the Caliph of God, so follow him.’ (63)

9 – Sheikh Suleiman Balkhi quotes from the book Faraid al-Sabtain that the Prophet said:

“My successors and trustees and proofs upon people after me are twelve individuals; the first of them is Ali, and the last of them is my son, Mahdi. Jesus son of Mary will descend and pray behind Mahdi, and the earth will be illuminated by the light of the Lord, and his sovereignty and government will reach the east and the west.” (64)

10 – Kamal al-Din bin Talha Shafei in his book “Al-Durr al-Munzam” writes:

There is a Caliph of God Almighty who will appear at the end of time when the earth will be full of oppression and injustice, and he will fill it with justice and fairness. Even if there remains only one day of the world, this Caliph, who is from the children of Fatima Zahra, will take charge of affairs. He has a long, slender nose, and his eyes are black, and there is a mole on the right side of his face that those familiar with him recognize. His name is Muhammad, his stature is medium, he is good-looking, and has good hair. God eradicates every innovation through him and revives every tradition. (65)

Interestingly, in the reliable sources and documents of the Sunnis, such as the Six Sahihs – except for Sahih Nisa’i, which has only collected narrations related to jurisprudential rules – narrations related to Imam Mahdi (AJ) have been mentioned. The six great narrators of the Sunnis – authors of the Six Sahihs – namely Ahmad Hanbal, Bukhari, Muslim, Ibn Majah, Abu Dawood, and Tirmidhi have quoted the narrations of Mahdi (AJ) from Umar bin Khattab, Abdullah bin Masood, Abdullah bin Abbas, Jabir bin Abdullah Ansari, Jabir bin Samura, Abdullah bin Umar, Abdullah bin Amr As, Anas bin Malik, Abu Said Khudri, Thauban the slave of Umar, Umm Salama the respected wife of the Prophet (PBUH), and others. (66)

The narrations that have been quoted from the Noble Prophet (PBUH) in the sources of the Sunnis are actually a collection of the companions and successors, some of whom are as follows: Ali (PBUH), Salman, Abu Dharr, Abbas bin Abdul Muttalib, Abdul Rahman bin Auf, Usman bin Anan, Zaid bin Thabit, Abu Hurairah, Hudhaifah Yemeni, Abu Ayyub Ansari, Zaid bin Arqam, Ammar Yasir, Saad bin Malik, Abdullah bin Harith, Alqama bin Abdullah, Jarud Mundhir, Aisha, Ali bin Hilal, and many others, for whom there is no space to mention. (67)

References

1. A teacher in a seminary and a faculty member at Babol University of Medical Sciences, a researcher, and a writer.
2. Muhammad Husayn Tabatabai, Shi’a in Islam.
3. Murtadha Mutahhari, The Uprising and Revolution of the Mahdi, Hekmat Publications, 5th edition, 2019, p. 5.
4. The Holy Scripture, the Psalms of David, in the section of Psalms, Psalm 37.
5. Prophets/105.
6. The Psalms of David, Psalm 72.
7. The Holy Scripture, First Kings, Chapter 11, Verse 42.
8. Ibid.
9. Ibid.
10. The Holy Scripture, Gospel of Matthew, Chapter 5, Verses 17-19.
11. Psalms, Psalm 45.
12. The Holy Scripture, Gospel of Matthew, Chapter 21, Verses 33-45.
13. The Psalms of David, Psalm 118, Verses 22-27.
14. Gospel of John, Chapter 12, Verses 46-47.
15. The Holy Scripture, Book of Isaiah, Chapter 42.
16. The Holy Scripture, First Peter, Chapter 1, Verse 13.
17. Gospel of Luke, Chapter 12, Verses 35-40.
18. The Holy Scripture, Second Thessalonians, Chapter 2.
19. Book of Isaiah, Chapter 65, Verses 16-25.
20. The Holy Scripture, Book of Zephaniah, Chapter 3, Verses 8-13.
21. Gospel of Matthew, Chapter 25, Verses 31-34.
22. Prophets/105.
23. Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Islamic Publications Office, 5th edition, 1995, Vol. 14, pp. 445-466.
24. Al-A’raf/128.
25. Muhammad Husayn Tabatabai, Pishin, Vol. 8, p. 287.
26. At-Tawbah/33; As-Saff/9.
27. Naser Makarem Shirazi, Tafsir-e-Nemooneh, Dar al-Kotob al-Islamiyyah, 17th edition, 1995, Vol. 7, pp. 372-373.
28. Qasas/5.
29. For a detailed discussion, refer to Shahid Muttahari, Society and History.
30. An-Nur/55.
31. Murtadha Mutahhari, Majmoo’e Asar, Sadra Publications, 5th edition, 1995, Vol. 2, p. 126.
32. Muhammad Husayn Tabatabai, Pishin, Vol. 15, pp. 155-156.
33. As-Saffat/173-171.
34. Muhammad Husayn Tabatabai, Pishin, Vol. 17, p. 187.
35. Ar-Rum/30.
36. Muhammad Husayn Tabatabai, Pishin, Vol. 4, p. 140.
37. Murtadha Mutahhari, Society and History, Sadra Publications, pp. 45-46.
38. Allamah Majlesi, Bihar al-Anwar, Vol. 51, p. 74.
39. Sheikh Saduq, Khasal, Vol. 2, p. 541; Allamah Majlesi, Pishin, Vol. 52, p. 317.
40. Sheikh Mufid, Ershad, p. 343.
41. Allamah Majlesi, Pishin, Vol. 52, pp. 352-353.
42. Sheikh Saduq, Kamal al-Din wa Tamam al-Ni’mah, Vol. 2, p. 411.
43. Sheikh Mufid, Pishin, pp. 344-343; Allamah Majlesi, Pishin, pp. 338-339.
44. Lutfullah Safi Golpaygani, Montakhab al-Athar fi al-Imam al-Thani Ashar, p. 474.
45. Sheikh Saduq, Khasal, Vol. 2, p. 642.
46. Allamah Majlesi, Pishin, Vol. 52, p. 309; Ghaybat al-Nu’mani, pp. 237-238.
47. Kashf al-Ghummah, Vol. 2, p. 478; Allamah Majlesi, Pishin, Vol. 51, p. 88.
48. Lutfullah Safi Golpaygani, Pishin, p. 146; Sheikh Saduq, Kamal al-Din, Vol. 1, p. 331.
49. Allamah Majlesi, Pishin, p. 336.
50. Allamah Majlesi, Pishin, p. 352.
51. Ibid., p. 336.
52. Ibid.
53. Examples include the book “Zaqat al-Mahdi” by Hafiz Abu Na’im Isfahani, the book “Al-Bayan fi Akhbar Sahib al-Zaman” by Ganji Shafi’i, the book “Al-Burhan fi Alamat al-Mahdi al-Muntadhar” by Mulla Ali Muttaqi, the book “Akhbar al-Mahdi” by Abad ibn Ya’qub Rawajati, the book “Al-‘Irf al-Wardi fi Akhbar al-Mahdi” by Jalal al-Din Suyuti, the book “Al-Qawl al-Mukhtasar fi Alamat al-Mahdi al-Muntadhar” by Ibn Hajar, and others.
54. Regarding this, refer to Verse 54 of Surah Al-Ma’idah, Verse 105 of Surah Al-Anbiya, Verse 5 of Surah Qasas, and Verse 55 of Surah An-Nur.
55. See: Muhammad Reza Hakimi, Ba’sat, Ghadir, Ashura, Mahdi, Chapkhaneh Parto, 1st edition.
56. Al-Fusul al-Muhimah, p. 312, as cited in Fadlallah, Hadrat Hujjat ibn al-Hasan, Mofid Publications, 1st edition, 1991, p. 147.
57. Tadhkirat al-Khawas, p. 204, as cited in the same, p. 147.
58. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Vol. 2, p. 353, as cited in the same, p. 148.
59. Yanabi’ al-Mawaddah, p. 432, as cited in the same, p. 157.
60. Is’af al-Raghibin, p. 152, as cited in the same.
61. Yanabi’ al-Mawaddah, p. 471, as cited in the same, p. 152.
62. Ibid., p. 410, as cited in the same, p. 150.
63. Ibid., p. 447, as cited in the same, p. 149.
64. Ibid., p. 410, as cited in the same, p. 150.
65. Ali Dawani, Daneshmandan Ammah va Mahdi Maw’ud, Dar al-Kotob al-Islamiyyah, 1353, pp. 14-13.
66. Ibid., pp. 18-21.