Chapter 7 : The Revival of the Muh.ammadan (s.) Sunnah | |||||
There are many hadi-ths concerning the new laws and judgments of Hadrat al-Mahdi- (‘a) and the reforms he will pursue, laws that are at first glance inconsistent with existing jurisprudential texts and sometimes with the apparent purport of the hadi-ths and Prophetic tradition [Sunnah]. Among these new laws are laws of inheritance based on brotherhood in the “world of souls” [‘a-lam adh-dharr],[332] the killing of winebibbers, the killing of non-praying persons, the execution of liars, prohibitions on taking interest from Muslims in transactions, the elimination of minarets from mosques, and the removal of the roofs of mosques. The approaches adopted by the Ima-m (‘a) in the actions and affairs indicated in the previous chapter are also related to these. In the hadi-ths these changes have been mentioned in such terms as new judgment, new tradition [sunnah], new invocation, and new book, which we regard as nothing else but the revival of the Muhammadan (s.) Sunnah. However, the magnitude of the transformations would be so far-reaching that when people are confronted with them they will say, “He has brought a new religion!” Granting that the hadi-ths are indeed transmitted from the Infallibles (‘a), it is necessary to pay attention to the following pertinent points: 1. The conditions for the announcement and implementation of some divine laws will exist during the time of the advent of Hadrat al-Mahdi- (‘atfs), notwithstanding their being established by God, and it is he who will announce and implement those laws. 2. With the passage of time, changes and distortions in the divine laws have been made by tyrants and corruptors, and after his advent Hadrat al-Qa-’im (‘atfs) will rectify and regulate them. In the book, Al-Qawl al-Mukhtas.ar, it is thus stated: “No innovation will be left unless he removes it and no tradition unless he revives it.”[333] 3. Since the jurists [fuqaha-] apply rules [qawa-’id] and principles [us.u-l] in deducing religious rulings, sometimes a ruling they deduce might not be consistent with the true ruling although the product of such a deduction or inference [istinba-t.] is a religious proof for the mujtahid[334] and his followers [muqallidi-n].[335] In the government of the Ima-m of the Time (‘atfs), however, he will proclaim the true laws. 4. Some religious laws have been announced in particular situations and in emergencies and have not been in their true form due to dissimulation [taqiyyah].[336] During the period of the Ima-m (‘atfs) there will be no more taqiyyah and the true rulings shall be expressed. Ima-m as.-S.a-diq (‘a) said: “During the uprising of our Qa-’im, there will be no more taqiyyah and the Ima-m will unsheathe his sword; he will neither take anything from the people but the sword nor give anything to them but the sword.”[337] Regarding the abovementioned cases, it shall suffice to quote some hadi-ths: In a lengthy hadi-th Ima-m as.-S.a-diq (‘a) said: “It is (incumbent) upon you (Muslims) to submit (to our command), to entrust affairs to us, to wait for our and your government, and to wait for our and your relief and deliverance. When our Qa-’im rises up, and our speaker speaks and teaches you anew the Qur’anic instructions, and the religious precepts and laws—in the same form that they have been revealed to Muhammad (s.)—your scholars will reject his style and protest against him while you will not remain steadfast and firm in the religion of God and His path unless under the sword—the sword which is over your head. “God has given the tradition of the previous communities to these people but they changed the traditions and distorted the religion. No law exists among the people but that which is distorted from its revealed form. May God have mercy on you! Accept whatever has been asked from you so that the one who will revive the religion would come.”[338] Ima-m as.-S.a-diq (‘a) said: “During the advent of Hadrat al-Qa-’im, he will invite the people to Islam anew and guide them toward it (Islam) when Islam had faded and become antiquated and the people had drifted away from it.”[339] It can be deduced from these hadi-ths that Ima-m al-Mahdi- (‘atfs) will not present a new religion in the world. Instead, since the people would have drifted away from the true Islam, he will invite them again to the religion just as the Prophet (s.) invited them to it. Ima-m as.-S.a-diq (‘a) said to Bari-d: “O Bari-d! By God! In this world no sanctuary for God would be left without being violated and the Book of God and the Sunnah of His Prophet would not be implemented. From the day the Commander of the Faithful (‘a) passed away, the legal punishments [h.udu-d] of God have never been observed among the people. ” Then he said: “By God! Days and nights will not come to an end unless God revives the dead, lets the living die, returns the right to its owner (claimant), and establishes the religion acceptable to Him and His Prophet. Glad tidings to you and give glad tidings to you! By God! The truth is only in your hand.”[340] This hadi-th shows that the changes for the non-Shi-‘ah are very remarkable although some cases would also be new for them. In this chapter, we shall discuss the changes and reforms at the time of the Ima-m of the Time (‘atfs) in three parts: new laws, reforms, and the renewal of foundations and new judgments. New Laws 1. Execution of Adulterers and Those Who Prevent Zakat Aba-n ibn Taghlib reported: “Ima-m as.-S.a-diq (‘a) said to me: ‘In Islam, based on the law of God, there are two types of blood that are lawful (to shed), however, no one will implement its ruling unless God sends the Qa-’im of the Ahl al-Bayt (‘a). He will judge according to the law of God and seek no proof and witness. He will stone adulterers and adulteresses to death, and behead non-payers of zaka-t’.”[341] Ima-m as.-S.a-diq and Ima-m al-Ka-z.im (‘a) said: “During the uprising of Hadrat al-Mahdi- (‘a), he will pass judgment on three cases in such a manner that no one before him had done so. He will execute old adulterers, kill anyone who hinders the payment of zaka-t, and give the inheritance of a brother to his positional brother (who were both brothers in the “world of souls”).”[342] Regarding the ruling on the execution of those who do not pay zaka-t, the late ‘Alla-mah Hilli- said: “In all periods the Muslims share consensus of opinion regarding the existence of zaka-t, as one of the five pillars of Islam. As such, anyone, who denies its compulsoriness [wuju-b], who is a ‘natural Muslim’ [fit.ri- Muslim],[343] and has grown up among Muslims, will be executed regardless of his repentance. And if this person is a ‘national/community Muslim’ [milli- Muslim],[344] he has to repent three times of his apostasy [irtida-d] and thereafter he shall be executed (in case it persists). This ruling is implemented on condition that the person in question is knowledgeable and aware of its being obligatory [wa-jib]. If he does not know its compulsoriness, the ruling shall not be passed for his infidelity [kufr].”[345] On the commentary of this hadi-th, Majlisi- al-Awwal said: “Perhaps it means that in these two cases the Ima-m (‘atfs) will pass judgment based on his (esoteric) knowledge, and there will be no need for witnesses as this method will also be employed in other judgments of the Ima-m. The secret behind the emphasis on these two cases has something to do with their importance.”[346] 2. The Law of Inheritance Ima-m al-Ka-z.im (‘a) said: “God created souls two thousands years before bodies. Those who were acquainted with one another in the heavens will also be acquainted with one another on the earth. Similarly, those who were alien to one another in the heavens will also be unfamiliar with one another on the earth. When Hadrat al-Qa-’im (‘atfs) rises up, he will give inheritance to one’s brother-in-faith while cutting off the inheritance of one’s consanguineous brother. This is the purport of God’s saying in Su-rah al-Mu’minu-n when He says: ? ÝóÅöÐóÇ äõÝöÎó Ýöí ÇáÕøõæÑö ÝóáóÇ ÃóäÓóÇÈó Èóíúäóåõãú íóæúãóÆöÐò æóáóÇ íóÊóÓóÇÁáõæäó “And when the Trumpet is blown, there will be no ties between them on that day, nor will they ask [about] each other.”[347]”[348] Ima-m as.-S.a-diq (‘a) said: “Two thousand years before creating bodies, God established brotherhood among the souls. When the Qa-’im among us, the Ahl al-Bayt, rises up, brothers whose brotherhood had been established will inherit from one another while the consanguineous brothers having the same father and mother will not inherit from one another.”[349] 3. The Execution of Liars Imam as.-S.a-diq (‘a) said: “When our Qa-’im appears, he will first go to Shi-‘ah liars and kill them.”[350] They are probably referring to the hypocrites, false Mahdi-s and innovators in religion who caused people to deviate. 4. Termination of the Ruling on Jizyah The Commander of the Faithful (‘a) said: “God will not destroy the world unless our Qa-’im rises up; extinguishes our enemies; accepts the jizyah no more; breaks the cross and idols; puts an end to the period of war and bloodshed; invites the people to receive assets and properties; fairly distributes properties among them; and behaves justly with the people.”[351] Regarding the breaking of the cross and the killing of pigs, which means the end of the period of Christianity and the ruling on the jizyah, the Messenger of Allah (s.) said: “Hadrat al-Mahdi- (‘atfs) will appear as a just ruler and he will break the crosses, kill the pigs, and order his functionaries to take assets and properties—to place them in the cities so that anyone who is in need can take from them—but no one would be found who would express his need.”[352] Perhaps, this hadi-th alludes to the end of Christianity and the decline of the People of the Book [ahl al-kita-b]. 5. Revenge against the Remaining Offspring of Ima-m al-Husayn’s (‘a) Murderers Hirawi- said: “I asked Hadrat ar-Rida- (‘a): ‘O son of the Messenger of Allah! What is your opinion regarding this statement of Ima-m as.-S.a-diq (‘a) when he said: ‘When our Qa-’im rises up, the living offspring of Ima-m al-Husayn’s (‘a) murderers will be killed as punishment for the act of their forefathers?’ Hadrat ar-Rida- (‘a) said: ‘That statement is correct.’ “I asked: ‘So, what does this verse of the Qur’an mean: ? æóáÇó ÊóÒöÑõ æóÇÒöÑóÉñ æöÒúÑó ÃõÎúÑóì “No bearer shall bear another’s burden,”[353]?’ “The Ima-m replied: ‘What God states is true, but the remaining offspring of Ima-m al-Husayn’s (‘a) murderers would be pleased with the act of their forefathers and take pride in it, and anyone who is pleased with an act is like the one who has done it. If a certain man in the east is killed and another man in the west is pleased with the killing of the former, in the sight of God he has a share in the sin.’ “‘Hadrat al-Qa-’im (‘atfs) will exterminate the descendants of Ima-m al-Husayn’s (‘a) murderers during his advent because of the fact that they are pleased with the act of their forefathers.’ “I asked: ‘With which tribe will your Qa-’im start?’ He replied: ‘He will start from the Bani- Shaybah and amputate their hands because they are robbers of the House of God in the holy city of Mecca [Makkah al-Mu‘az.z.amah]’.”[354] 6. The Ruling on Mortgage [rahn] and Deposit [wathi-qah] ‘Ali- reports that his father, Sa-lim, asked Ima-m as.-S.a-diq (‘a) regarding the hadi-th, “I loathe anyone who has more confidence in mortgage [rahn] and deposits [wathi-qah] than his faithful brother.” Ima-m as.-S.a-diq (‘a) said: “This subject belongs to the period of the Qa-’im among us, the Ahl al-Bayt.”[355] 7. Business Profit Sa-lim reported: “I said to Ima-m as.-S.a-diq (‘a): ‘A hadi-th has been reported which states that earning profit and interest from a believer by his fellow brother-in-faith is unlawful and usurious’.” The Ima-m (‘a) said: “This subject belongs to the time when the Qa-’im from among us, the Ahl al-Bayt, rises up. But today it is permissible for a person to sell something to a believer and earn a profit from him.”[356] After regarding the chain of transmission of this hadi-th as strong [qawiyy], Majlisi- al-Awwal said: “It can be learnt from this hadi-th that the hadi-ths stating that making a profit off a believer is discouraged or reprehensible [makru-h], regarding it as usurious, are not exaggerations. It is possibly makru-h at the present but during the time of Hadrat al-Qa-’im (‘atfs) it will be unlawful [h.ara-m].”[357] While regarding this hadi-th as unknown [majhu-l], Majlisi- ath-Tha-ni-, however, said: “Maybe the unlawfulness [h.urmat] mentioned in this two cases refers to the time of the uprising of Hadrat al-Hujjah.”[358] 8. The Brethren-in-Faith Helping One Another Ish.a-q said: “I was in the company of Ima-m as.-S.a-diq (‘a) when he was talking about help and cooperation between brethren-in-faith and then he said: ‘When Hadrat al-Qa-’im (‘a) appears, it will be obligatory to help brethren-in-faith and they have to be assisted and supported’.”[359] 9. Ruling on Qat.a-yi‘ (Private Estates) Ima-m as.-S.a-diq (‘a) said: “When our Qa-’im rises up, qat.a-yi‘ (and the ownership of immovable properties) will cease to exist in such a way that there will be no more qat.a-yi‘.”[360] The qat.a-yi‘ which refers to huge properties such as villages, vast tracks of land and castles that kings and powerful individuals see as their own, will belong to the Ima-m of the Time (‘atfs) during his time. 10. Ruling on Wealth Mu‘a-dh ibn Kathi-r reported that Ima-m as.-S.a-diq (‘a) said: “Our Shi-‘ah are at liberty. They are free in the sense that they spend whatever they earn in the way of good and righteousness, but when our Qa-’im rises up, it will be unlawful [h.ara-m] for every rich man to amass wealth except that he would turn it over to the Ima-m and spend the same in war against the enemy, and this is the statement of God when He says: ? æóÇáøóÐöíäó íóßúäöÒõæäó ÇáÐøóåóÈó æóÇáúÝöÖøóÉó æóáÇó íõäÝöÞõæäóåóÇ Ýöí ÓóÈöíáö Çááøåö ÝóÈóÔøöÑúåõã ÈöÚóÐóÇÈò Ãóáöíãò “Those who treasure up gold and silver, and do not spend it in the way of Allah, inform them of a painful punishment.”[361]”[362] |