Al-Qa’im (Arabic: قائم ) is one of the titles of Imam Mahdi(s.a) indicating his promised uprising in the end time. He will introduce himself to the word with this title. In this regard Imam al-Sadiq(s.a) said:
«اذا توالت ثلاثة اسماء : محمد و على و الحسن، فالرابع القائم»
“If three names (of the infallible imams); Muhammad(s.a), Ali(s.a) and al-Hasan(s.a) succeed, then the fourth will be al-Qa’im(s.a).” (1)
Imam Al-jawad(s.a) said: the Upriser of us is Mahdi (s.a); it is obligatory for people to wait during the age of his occultation and to obey him at the time of his reappearance. (2)
«اِنّ القائم منّا هو المهدى الّذى يجب ان ينتظر فى غيبته و يطاع فى ظهوره»
Referring to the narrations related to Imam Mahdi (May God hasten his reappearance), it can be said: ‘There is no title that has been used for Imam Mahdi as much as “Qa’im”’. Apparently, since the uprising of Imam Mahdi (a) is the most brilliant chapter of his life, attribution to this attribute and title has always been emphasized in the sayings of the Infallibles (peace be upon them); therefore, the most important reason for being attributed to this title is that he (a) will lead the greatest uprising in history against the political situation, religious and social deviations. (3)
Although in many hadiths the title refers to Imam al-Mahdi (s.a) while in others, it refers to other Imams (a) as well, which means a person who stands up for God’s orders. Thus, al-Kulayni wrote in his al-Kafi, a chapter under the title “all Imams were al-Qa’im for God’s order”.
Anyway the characteristics of the uprising of Imam Mahdi (pbuh) have made his uprising noticeable and superior to other imams’ uprising. Since Imam al-Mahdi’s (s.a) uprising (Qa’im) is the most salient part of his life, this title was frequently used in the remarks of the Infallibles (a). Some hadiths are explicit about this, for example:
Imam al-Sadiq (a) is quoted as saying that: “He [al-Mahdi (s.a)] is called ‘al-Qa’im’ because he will stand up (or rise up) for the right” (4)
It is understood from the above narrations that the reason of his uprising will be for stablishing the true meaning of monotheism and to guiding people, and the establishment of justice around the world.
This uprising will take place at a time when the world is living in discrimination, oppression, injustice, corruption and ignorance, when people are living in deviation and confusion. It is noteworthy that today there are 26,000 sects in the world. Imam Mahdi (s.a) with his uprising will show the truth to those who seek and follow the truth and establish justice in the world. In this regard Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) has said: “When our Qa’im comes, he will place his hand over the heads of the servants and their intellects will join together and it makes their thoughts to get perfect.” (5)
«اذا قام قائمنا وضع يده علي رؤوس العباد فجمع بها عقولهم و كملت بها احلامهم»
Imam Mahdi (s.a) by raising the level of human understanding and thought leads them to the knowledge and worship of God(Allah) Almighty and the establishment of Islam and spiritual advices of prophets and Imams. It would be by explanations the proofs of the hereafter and Divine reward. With the establishment of justice in the world, and eradicating discrimination and poverty, creating public welfare and peace and friendship and empathy among the people, he (s.a) will make a new era of beautiful human life in the light of monotheism.
He will create a new age of beautiful human life in the light of the truth of monotheism. It will be by establishing justice in the world and eradicating discrimination and poverty, creating public welfare, peace, friendship and empathy among the people. In this age, human understanding of people is so perfected that despite having wealth and prosperity and facilities, there will be no oppression and injustice anymore.
Imam al-Baqir (Peace be upon him) said: “people will pay the due taxes upon them to Imam al-Mahdi(s.a) and there will be expansion of wealth to our followers, if there is no any prosperous man that will perceive them, surely they could have cause insurgency.” (6)
From the above narration, it can be understood that, firstly, people will have a high level of facilities and welfare. Secondly, due to intellectual development of people, they will not become rebellious and oppressors, rather they will use their efforts to obey God and the leader of their time and achieve happiness in the hereafter. Thirdly, the significant part of the uprising of Imam Mahdi (s.a) is intellectual and cultural revolution.
There are some other narrations where Imam al-Jawad (s.a) was asked why he [al-Mahdi (s.a)] is called ‘al-Qa’im’. He said: “because [he] will rise up when his name is forgotten”. (7)
After a period of deviation and confusion, people think that the goal of creation is in vain and God has left them without a guardian and spiritual leader. At that time Imam Mahdi(s.a) will raise up to show that God has not left human without guardian who is the mediator between God and material world and the one who will guide human to salvation in the hereafter.
Imam Mahdi will fight against the oppressors of the world and will destroy the roots of oppression, darkness and poverty and will clarify the truth of monotheism. He will fight against those who have oppressed people in worldly affairs and will destroy the roots of the oppression of those who have oppressed people in spiritual matters, those who have covered up the truth to mislead the people. He (a) will manage everything and govern all the affairs of the world with justice. Thus Imam al-Ridha(s.a) said: everything will be under the control of our Qa’im’ (8)
«تمام الامر بقائم آل محمد»
It means that Imam Mahdi (May God hasten his reappearance) rises up against the suffering and catastrophic political, social and economic situation. He will eliminate worldly and spiritual deviations. And during his reign, human society will taste the happiness of this world and the hereafter.
References:
(1) Kamal al-din, Vol. 2, p. 333
(2) Kamal al-din, Vol. 2, p. 377
(3) Shaykh al-Mufid, Al-Irshad, p. 704
(4) Shaykh al-Mufid, Al-Irshad, Vol. 2, p. 383
(5) Kamal al-din, Vol. 2, p. 675, Nashr islami publication
(6) Bihar al-anwar, Vol. 52, p. 345
(7) Kamal al-din, Vol. 2, p. 378
(8) al-Shaykh al-Saduq, Al-Tawhid, Vol. 1, p. 232
