At the time of reappearance of Imam Zamana (ATFS), will there be no tyrants and tyranny and oppression?

Answer:

Some people think that at the time of the reappearance of Imam (ATFS), tyranny and oppression will not be eradicated completely and in those days, the tyrants and the oppressor will exist. What they actually think is that the percentage of the tyranny will be replaced by the percentage of the justice. It means that the amount of tyranny and oppression filled in the world with the existence of few just and righteous people before the reappearance of the Imam (ATFS) and similarly, justice will replace the percentage of the tyranny. Although, the world will be filled with the justice and righteousness but with the presence of few tyrants and oppressors in some part of the world who will be oppressing the people.

These belief is due to what they mistakenly grasped from the famous narration: (أنَه یملأ الأرض قسطاً وعدلاً کما ملئت ظماً وجوراً.)

(Imam Zaman (ATFS) will fill the world with justice and righteousness, as it was filled with tyranny and oppression.)

They say: the word «کما» which occurred in the narration, which means “likewise”, and it proves their belief. They believe that in the time of occultation although all the world will be filled with the tyranny and oppression still there will be some places where there will be justice and righteousness though it will be minute. What they think is that «کما» or (likewise) that although the whole world will be filled with the justice and righteousness still there will be some tyranny present after the reappearance of the Imam Zamana (ATFS) and there will be tyrants who will be oppression the people.

Answer:

To reply this we can say that: the meaning that they derived and understood is not appropriate, and it contradict with the Quranic verses and Prophetic narrations.

Explanation: the word (کما) has appeared in the Quran many times and most of the times it has occurred for the meaning of ‘representation’. It is not necessary that the word which comes after (کما) should be same in every aspect as the previous word.

Allah says in the Surah Nisa: ((إنّا أوحینا إلیک کما أوحینا إلی نوح والنبیین من بعده.... (سورۀ نساء، آیۀ 163)))

We sent revelation on you, similarly as we have sent on prophet Noah and the prophets after him.

In this verse the motive was to represent the similarity in the revelation itself not that what Allah has sent to Prophet Noah and to the prophets after him has sent the same revelations to the prophet Mohammad (SAWW). If it was like this then why is the Quran superior to other heavenly books?

In the narration in which it has been mentioned that in the time of occultation the world will be filled with tyranny and oppression and after reappearance of Imam it will be covered with the justice. The only similarity is in ‘filled’ (with tyranny) and ‘covered’ (with justice) without stating its magnitude that it should be equal to what was in the past.

Allah on a different occasion says: (یا بنی آدم لایفتننّکم الشیطان کما أخرج أبویکم من الجنّة ینزع عنهما لباسهما یریهما سوأتهما. (سورۀ اعراف ، آیۀ 27))

O children of Adam let Satan not tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts.

In this verse, the context is the same as what it was after, it means that if the Satan deceive someone he will be cast-off from the heaven like Adam and Eve and the Satan will remove his clothes and make him undressed.

In this ayah it is clear that the point of resemblance is getting deceived by Satan not the complete features of Adam and Eve which were mentioned in the Quran.

When a narration is mentioned without any certitude and accuracy the time of reappearance becomes less glorified and slowly the turn of the ayah will also come and they will explain the verses of the Quran similar to what they have done in the case of the narrations.

Allah says:

 وعد الله الذین آمنوا منکم وعملوا الصالحات لیستخلفنّهم فی الأرض کما استخلف الذین من قبلهم ... (Surah Noor, ayah 55)

Allah has promised those who have believed among you and done righteous deeds that he will surely grant them success (to authority) upon the earth just as he granted it to those before them…

According to the narration which is recorded in the tafseer refers to the government of Imam Zamana, may our lives be sacrificed on him. If we take the meaning of this ayah as some have explained then what this ayah means is that the government of Imam Zamana, may our lives be sacrificed on him, at the time of his reappearance is exactly the same as the government of those who were before his for example the government of Prophet Solomon. But the actual resemblance is in forming the divine government not in its specifics. Otherwise, why will his divine government will have any kind of superiority on other divine governments?

Moreover, if we will misinterpret this ayah similarly as they have done in case of the narration then we have to set aside hundreds of narration which explains the characteristics and features of his divine government.

According to this the comparative tyranny and oppression and comparative justice and righteousness contradict the Arabic grammar and the Quran as well.

Another reason to prove this point is that justice and righteousness in the time of reappearance of Imam will not be comparative but universal and each and every kind of tyranny and oppression will cease to exist. There is a narration which affirms it that there will not be any sign of tyranny and oppression and justice will become universal.

To further explain this, we suggest that you read the book («دولت کریمۀ امام زمان عجل الله تعالی فرجه الشریف»)

Al-Monji Educational Database.