The Twelfth Imam
The Twelfth Imam
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Article ID: 5
Article Date: 2015-04-25
Writer: 1-Sayyid Masoud Poursayyed Aghaei 2-Sayyid Mohsen Kazemi 3-Mohammad Halfi
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ
"And We have already written in the book of Psalms after the [previous] mention that the land is inherited by My righteous servants."
(Holy Quran : Surah Al-Anbiya, Verse 105)
The following text is a reflection on one of the verses related to the global government of the righteous. Therefore, by relying on the vocabulary and syntactic and rhetorical combinations used in the verse, as well as utilizing the context of the verses, it attempts to critically examine what has been cited by both Shia and Sunni scholars. To this end, it explains the meaning of the words and, after providing a brief report of the views of Shia and Sunni exegetes, critically discusses the perspectives and reasons. The outcome of this approach is the confirmation of the inheritance of the entire earth by the special servants of God at the end of history.
Messianism is a universal doctrine shared among various religions. The belief in the advent of a savior from the lineage of Lady Fatima (the beloved daughter of Prophet Muhammad) and the establishment of God's favored religion by the ninth descendant of Imam Hussein is considered one of the most authentic religious teachings of Shia Islam. Many Shia and Sunni narrations also bear witness to its validity. Moreover, some verses of the Quran also speak of a positive conclusion to history and the establishment of the rule of the righteous on Earth, depicting certain characteristics of the ideal society in the era of the savior.
One of the verses that indicates the absolute dominance of the righteous over all the earth at the end of history is verse 105 of Surah Al-Anbiya:
"And indeed, We have written in the Psalms after the reminder [had been revealed] that My righteous servants shall inherit the earth."
Although the interpretation of this verse has been confirmed by Shia exegetes, and scholars and Hadith narrators like Sheikh Mufid, Arbali, Hurr al-Amili, and others have cited this noble verse as evidence for their assertion, many Sunni exegetes have shied away from acknowledging this implication. Relying on flawed evidence, they have interpreted the verse to mean something other than the comprehensive rule of the righteous on Earth.
This research examines what has been cited both positively and negatively by Shia and Sunni scholars. In this paper, with a questioning approach, we aim to understand the intended meaning of the verse. The central question is the verse's implication regarding the establishment of the global rule of the righteous at the end of history. The most important secondary questions are to investigate the meaning of "the righteous," their inheritance of the earth, the timeframe of this inheritance, and its geographical scope.
Furthermore, another question concerning the verse's indication of the savior's appearance is the characteristics of the righteous government on Earth. The answer to this can be found by examining the personality and behavioral traits of the righteous. The certainty and inevitability of this prophecy is another concern that finds its answer through examining some evidence. To this end, after explaining the meaning of the words and reflecting on the verse's literature, we will provide a brief overview of the views of Shia and Sunni exegetes. Then, by critically reviewing these views, we will reach a final conclusion and the preferred opinion regarding the verse in question.
The noble verse is among those that have been met with different interpretations among Shia and Sunni exegetes. Most Sunni exegetes tend to deny the verse's indication of the appearance of the savior and the establishment of the government of justice in the end times. Shia exegetes, however, consider the verse's indication of the aforementioned claim to be complete. The main disputes revolve around when this promise will materialize and the extent of the rule of the righteous. Opponents, based on their interpretation of "earth" and "righteous servants," interpret the verse in such a way that this good news either pertains to the hereafter, or if it relates to this world, it happened in the past or will occur within a small geographical area. In contrast, proponents, by interpreting "earth" as the entire earthly world, consider the time of this event to be at the end of history and align the prophesied government with the time of the savior's appearance.
In the early centuries, Shia exegetes, relying on interpretive narrations and sometimes citing the content of the verse, understood it to be a prophecy of the global government of the Qa'im at the end of history, established by the righteous. For example, Tabarsi, in explaining the verse's indication of this claim, cites narrations from both Shia and Sunni sources, and Abul Futuh attributes this meaning to the consensus of the companions.
Regarding the argument for the generality of "earth," he believes that the definite article "al-" in "al-ard" signifies comprehensiveness and implies generality. He also argues that the term "Salih" (righteous) when used by the All-Knowing God, who is aware of all secrets and hidden matters, implies infallibility. On the other hand, by the consensus of the Ummah, no one except the Infallible Imams (the 12 Imams of the Shia sect), who are believed by the Imamiyya to be infallible, is infallible.
In any case, relying on narrations constitutes the dominant approach in Shia interpretive books over the centuries, as Shibani, Fayd al-Kashani, and Lahiji have employed this method.
With the passage of time and the flourishing of independent interpretive methodologies, the practice of citing the context of verses and conducting content analyses also strengthened, and Shia exegetes, alongside referencing narrations, paid increased attention to this interpretation.
In this regard, Allamah Tabatabai excels in his approach to the discussion. After defining the "earth" as the worldly earth, he first examines the noble verse independently and in segments, and then within the context of other verses.
In the first stage, he concludes that the "blessings of the earth" refer to any form of control over the land's benefits and enjoyment of its bounties. Whether these blessings are worldly matters like the possessions and adornments of the earth, in which case the verse refers to the purification of the earth from polytheism and sin and the succession of monotheists and the righteous, or if they are otherworldly, referring to the stations of proximity to Paradise, which are attained through servitude in this world. For this is also among the blessings of earthly life, as evidenced by the noble verse: "And they will say, 'Praise to Allah, who has fulfilled His promise to us and allotted us the land [of Paradise]. We shall reside in it wherever we wish. How excellent is the reward of the workers.'" (Surah Az-Zumar, Ayah 74)
Thus, unlike Tantawi, who considers the promised land to encompass both the earthly world and the hereafter (Tantawi, n.d.: Vol. 9, 258), Allamah Tabatabai regards the "earth" as referring to the worldly realm. However, despite adhering to the interpretation of the verse referring to the earthly realm, he considers the "blessings of the earth" to include both its worldly and otherworldly blessings, and he counts the inheritance of the earth as encompassing both earthly and otherworldly inheritance.
He then, in the second step, when examining the verse within the context of adjacent verses and considering their sequence, concludes that this verse should be connected to verse 94 of Surah Al-Anbiya ("So whoever does righteous deeds while he is a believer..."). This is because that verse addresses the otherworldly reward of the righteous, stating that believing righteous individuals will have their efforts acknowledged and their deeds recorded, whereas the disbelievers will face otherworldly punishments. Then, upon the conclusion of these otherworldly glad tidings, the worldly good news for believers—which is the inheritance of the earth and the establishment of a righteous government—takes place in this verse (Tabatabai, 1417: Vol. 14, 330-331).
Sunni exegetes have either passed over the verse with silence and doubt, or they have interpreted "earth" to mean the land of Paradise. This view is attributed by Ibn al-Jawzi to most early exegetes (Ibn al-Jawzi, 1422: Vol. 3, 217). It appears that only a few Sunni exegetes have supported the connection of the verse to the global Islamic government, citing a narration from Ibn Abbas.
The most significant reason for Sunni scholars to interpret "inheritance of the earth" as the land of Paradise is the numerous narrations that define "earth" as the land of Paradise.
Apart from this, they have cited the noble verse, "And they will say, 'Praise to Allah, who has fulfilled His promise to us and allotted us the land . We shall reside in it wherever we wish. How excellent is the reward of the workers.'" (Az-Zumar: 74) as evidence for their claim (Al-Tha'labi, 1422: Vol. 6, 313).
Al-Nahhas, strengthening this view, dismisses the opposing theory because the world has never been in the possession of the righteous (Al-Nahhas, 1421: Vol. 3, 59).
Al-Razi, while mentioning the three reasons cited, adds a fourth: the context of the verses. As the preceding verse discusses the dismantling of the creation system and the establishment of the Day of Resurrection, this indicates that "earth" is specific to the land of Paradise (Al-Razi, 1420: Vol. 22, 192).
Al-Darwazah adds:The verse aims to explain the ultimate outcome for people in the hereafter. The phrase "righteous servants" means the believing and monotheistic servants of God, and this meaning does not align with individuals who have achieved conquests at various points (Al-Darwazah, 1383: Vol. 5, 295).
Based on this, the intended meaning of "righteous servants" is the community of Prophet Muhammad (peace be upon him and his progeny), a view attributed by Al-Qurtubi to most exegetes (Al-Qurtubi, 1364: Vol. 11, 349). Conversely, some have interpreted it to mean the Children of Israel, while others consider it general for all the righteous (Ibn al-Jawzi, 1422: Vol. 3, 217).
In contrast to this view, some other general exegetes consider the time of the realization of this promise to be in this world. They disagree on whether this event has already occurred or will occur in the future. Maybudi presents these differences while explaining the meaning of "earth":
Some said: "The earth is the holy land, and the 'righteous servants' are the Children of Israel who inherited it from the tyrants."Some said: "The earth is Egypt, which they inherited from the Copts."Others said: "It means the entire earthly world, which the Ummah of Muhammad inherited from all the peoples before them." (Maybudi, 1371: Vol. 6, 318)
Ibn Ashur, in arguing for the interpretation of "earth" as Mecca and its surroundings, refers to the context of the verse's revelation. He writes that the noble verse aims to give good news to the Muslims about the conquest of Mecca after enduring many hardships and suffering. This is because the preceding verses indicated their otherworldly reward, and now this verse heralds their worldly reward (Ibn Ashur, n.d.: Vol. 17, 118).
However, among Sunni exegetes, few have considered the verse to refer to the global Islamic government. This view is particularly more prevalent among later scholars. For example, Sayyid Qutb, in response to the question of what this inheritance is and who the righteous servants of God are, writes:
"The worldly life has at times been in the hands of tyrants and at times in the hands of combatants, and sometimes disbelievers have dominated the benefits of the earth. These are nothing but experiences along the way. Undoubtedly, the ultimate inheritors of the earth are the righteous servants, those who combine faith with righteous deeds." (Shadhili, 1412: Vol. 4, 2400)
To gain a clear picture of the noble verse and how it indicates the establishment of a righteous government at the end of history, it is necessary to structure the discussion around four main points:
A : Analyzing the connection of the verse with adjacent verses.
B : Explaining the meaning of "righteous servants."
C : The manner and scope of inheriting the earth.
D : The time of the fulfillment of the glad tidings.
The first discussion addresses the literary and semantic connection between the verse in question and its preceding and succeeding verses. Answering this question will play a significant role in explaining the meaning of "earth" and the The time of the fulfillment of the glad tidings.
The second discussion focuses on clarifying the nuances embedded in the two expressions "servant" ('abd) and "righteous" (salih), as well as the attribute of "righteous servants" (salihun).
Clarifying these points will have a special role in determining the manner and scope of inheriting the earth, and consequently, the timeframe for the prophecy's realization.
The third discussion will present concepts such as the inheritance of the earth and explain its geographical scope and various dimensions. With the clarification of this discussion, the groundwork will be laid for the fourth discussion, which is the timeframe for the realization of this prophecy.
The fourth discussion is the most crucial one, serving to use the latter part to prove the verse's implication regarding Mahdism and the appearance of the savior.
There is no doubt that an interwoven connection exists between each of these four discussions, and no discussion can be pursued without considering the others.
It is worth mentioning that some discussions, such as explaining the meaning of Zabur and Dhikr, will not have a decisive role in the verse's outcome. This is because the promise of the global rule of the righteous might also be present in the Torah and Psalms. This is why we see that sometimes opponents of the verse's implication for Mahdism interpret Zabur and Dhikr as all heavenly books and the like. Conversely, at other times, proponents interpret Zabur and Dhikr as the Psalms of David and the Torah of Moses (AS). However, interpreting Zabur and Dhikr as the book of David and Moses (AS) aligns more with the opponents' view. Because, in this case, the possibility that "earth" refers to their habitat and their promised land is strengthened, just as Moses (AS) said to them in his address: "O my people, enter the holy land which Allah has assigned to you"(Quran, Surah Al-Ma'idah, verse 21).
In this verse, Canaan is referred to as the promised land of the Children of Israel. It is possible that its "writing" refers to its mention in the Torah, as it is also mentioned in the current Torah, and its geographical scope includes Palestine, Lebanon, the West Bank, and the greater part of Syria and Jordan, and Egypt up to the Nile River (Numbers: 34).
Furthermore, analyzing the combined role of the conjunction "waw" (and) will not have a significant impact on the process. Similarly, analyzing the semantic features embedded in the expression "We wrote" will lead us to the certainty and irrevocability of this promise, and will not have a decisive impact on the verse's implication or lack thereof. Of course, providing appropriate answers to these discussions will not be without influence in reaching the desired conclusion or delaying it. In other words, although these discussions are not necessary conditions, they can be perfection conditions.
The connection of the verse to its adjacent verses can be analyzed through two separate discussions: First, examining the relationship between the noble verse and the preceding verses, and second, the relationship between the verse in question and the subsequent verses.
A quick glance at interpretive texts reveals two possible viewpoints. These viewpoints are based on the potential literary interpretations of the conjunction "waw" (and):
Conjunction to the Previous Verse (Verse 104): Verse 104 of Surah Al-Anbiya discusses the dismantling of the existing system and the establishment of a new order on the Day of Resurrection. Therefore, connecting verse 105 to the previous verse could carry the interpretation that the "inheritance of the earth" refers to its inheritance in the hereafter, or, in addition, that "earth" itself refers to the hereafter's earth. Most Sunni exegetes, including proponents of the interpretation of the hereafter's earth and its inheritance, hold this view. Thus, their perspective can be considered based on this conjunction.
Conjunction to Verse 94 of the Same Surah:* In the noble verse, "So whoever does righteous deeds while he is a believer, no denial will there be of his effort, and indeed, We are recorders of it," God promises the righteous appropriate reward and clarifies that their deeds will not be in vain and will be fully recorded. Then, starting from verse 101, the otherworldly reward of the righteous is explained: "Indeed, those for whom the good [word] from Us has preceded will be kept away from it. They will not hear its sound, while they are in that which their souls desire. They will not be grieved by the greatest [fear], and the angels will greet them, [saying,] 'This is your Day which you were promised.'" (Surah Al-Anbiya: Verses 101-103)
Verse 104 serves as a temporal framework for these rewards and prophecies, and upon its conclusion, the subject matter is completed. Then, verse 105 of this Surah opens another page of glad tidings for the righteous, which is nothing but the prophecy of inheriting the world from the sinful predecessors and enjoying the worldly blessings absolutely.
This is the view held by Allamah Tabatabai and some other proponents of the interpretation that the inheritance of the earth is specific to this world, as previously mentioned in the words of Ibn Ashur. Allamah Tabatabai, by doing so, has not only determined the role of the conjunction "waw" but also explained the semantic connection of the verse with the preceding verses.
Although this viewpoint is successful in explaining the semantic connection of the verse, it is not very successful in terms of grammatical structure, as it would create a significant distance between the conjoined and the conjoined-to.
In reviewing the matter, the grammatical role of "waw" at the beginning of verse 105, from the perspective of literary scholars, is for istinaf (commencement), and this sentence is considered a statement independent of the preceding one (Da'as, 1425: Vol. 2, 299; Safi, 1418: Vol. 17, 76). If we assume that "waw" connects it to the preceding verse, it would form a structure similar to the literary expression, "Zayd came while Amr had already left." This sentence means that Amr had left the place before Zayd arrived. By analogy, the act of writing took place before the sky is rolled up, and this event is considered something predetermined. In other words, the statement of the noble verse aims to convey that before we roll up the scrolls of the heavens and introduce a new order, We have decreed that the earth shall belong to the righteous, and they shall benefit from its bounties. Therefore, the verse will never intend to convey the inheritance of the earth of the hereafter.
After mentioning the verse in question, the Holy Quran states in two verses:
"Indeed, in this is evidence for the worshippers. And We did not send you, [O Muhammad], except as a mercy to the worlds." (Al-Anbiya: 106-107)
The first verse means that these prophecies and warnings are sufficient to motivate the worshippers (Tabatabai, 1417: Vol. 14, 331). The second verse speaks to the fact that the preceding verses are about all people across time and space, because Prophet Muhammad (peace be upon him) is not exclusively a prophet for a specific nation or time but has been sent for all. The combined meaning of these two verses is that the good news of worldly happiness and otherworldly salvation is for all the righteous and does not belong to a specific group. These righteous individuals are neither confined to a particular geographical area nor bound by a specific time.
The phrase "...and We did not send you, [O Muhammad], except as a mercy to the worlds" also reveals another truth. In this verse, God has stated that His purpose in sending Prophet Muhammad (peace be upon him and his progeny) was a mercy to humanity – a goal that, in proportion to the worldly mission of the Messenger, would be fulfilled in this world. But what could this mercy be? Naturally, it must be something commensurate with the guiding mission of Prophet Muhammad, something without which nations would be left in the darkness of misguidance and would never attain salvation.
Now, we must ask: what is the connection between fulfilling the guiding purpose of the great Prophet of Islam and conveying the good news of worldly happiness to the righteous for the worshippers? The Holy Quran itself delicately unveils this mystery. In the first step, it presents the good news of inheriting the earth to the righteous, and then considers this good news a sufficient call for the worshippers to worship and serve. Afterward, to emphasize the certain fulfillment of this prophecy, it ties the very dispatch of the Messenger and the revelation of the Book to it. That is, if the ultimate happiness and salvation of the righteous were not to occur, the Prophet would not have been sent at all, for "We sent you as a mercy to the worlds."
The second question is about the "righteous servants." Regarding who these righteous servants are, different views have been presented. According to a narration from Ibn Abbas and Ibn Jubayr, it refers to all the inhabitants of Paradise. However, some consider it to refer to past or future Islamic communities (Tabarsi, 1372: Vol. 7, 106). Some also consider it to refer to any specialized individual with experience in a field, whether they are believers or disbelievers (Al-Maraghi, n.d.: Vol. 17, 76).
As is clear, all these views describe the examples of "righteous servants," and many of them relate to the timeframe of inheriting the earth from the exegete's perspective. However, few exegetes delve into explaining the characteristics of "righteous servants" as conveyed by this phrase in its specific combination. The few exegetes who have examined the meaning of "righteous servants" from this angle have adopted different views. For example, Al-Tustari writes:
"God Almighty attributed the servants to Himself and adorned them with the jewel of righteousness. They are those who have dedicated themselves solely to God Almighty, and there is no other mark of them except Him." (Al-Tustari, 1423: Vol. 1, 105)
Meanwhile, Al-Maraghi, with a technocratic perspective, defines "righteous" as the suitability of assigned responsibilities and duties with the necessary talents and specializations (Al-Maraghi, n.d.: Vol. 17, 76).
To examine the meaning of "righteous servants," we must first analyze the phrase by breaking down the words and then conduct a comparative analysis of this combined expression in the Holy Quran.
The word "Abd" (servant) in its Quranic usage, when used in an absolute form, can refer to both believers and disbelievers. However, when it is added to "Allah," "Us," or "Me," it refers to a specific class of God's servants. Evidence for this is the noble verse, "And remember Our servants, Abraham and Isaac and Jacob" (Quran, Surah Sad: 45), or the expression "Indeed, he was of Our believing servants," which has been used for prophets like Noah, Abraham, Moses, Aaron, and Elijah (AS).
Regarding "Salih" (righteous), it must be said that this word has a broad meaning and embodies all forms of merit: be it merit in terms of action and piety, or merit in terms of knowledge and awareness, or power and strength, or management, order, and social understanding. In fact, "Salah" is the opposite of "Fasad" (corruption). Just as "Fasad" is used to describe beliefs, attributes, behaviors, and the like, "Salah" has the same range of meaning. Since corruption means the manifestation of decay in something and its inefficiency, "Salah" also means the presence of a desirable cohesion and harmony in achieving the intended result. Therefore, a righteous person is referred to as someone who possesses this quality in all aspects of their perception and movement.
Beyond the aspect of merit, "Salih" also carries another meaning, which is "better choice." Through achieving righteousness, a person, when faced with a choice between good and better, chooses what is better. They are also aware of their contemporary circumstances, possessing good knowledge of the conditions and requirements of their time, and are adept at interacting with and managing them, and making appropriate decisions.
Considering these characteristics, if God – who knows the visible and hidden aspects of a person and is aware of the secret and even more hidden than the secret – describes an individual with the attribute of "Salih" or gives the good news of the rule of the righteous, what conclusion can be drawn? Is it not that such a person must possess this quality in all their visible, hidden, and more hidden aspects, without the slightest damage or defect?
Indeed, a brief review of the Quranic applications of this phrase guides us to the truth that the status of the "righteous servant" is a very lofty one. It is so lofty that even a prophet like Solomon (AS) aspires to attain it:
"My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the company of] Your righteous servants." (Quran, Surah An-Naml, verse 19)
The Holy Quran defines the righteous in one place as follows:"They are not all the same. Among the People of the Scripture is an upright community who recite the revelations of Allah during periods of the night and prostrate. They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and are forward [competitors] in good deeds. And those are among the righteous." (Quran, Surah Al 'Imran, verses 113-114).
In another place, it identifies prophets like Zechariah, John, Jesus, and Elijah as examples of the righteous (Surah Al-An'am, verse 85). The Holy Quran places those who obey Allah and His Messenger at a lower rank—that of being with prophets, the truthful, the martyrs, and the righteous (Surah An-Nisa, verse 69). This itself indicates the truth that a "righteous servant" holds a status higher than merely being an obedient servant, let alone being a prophet's community or anything similar.
Another discussion concerning the verse is the explanation of the timeframe for the realization of this prophecy. The main question is: Does this prophecy pertain exclusively to the hereafter, and does "earth" refer to the land of Paradise? Or is this prophecy related to the worldly realm? Assuming the prophecy is realized in this world, can we find evidence and support to determine its specific timeframe? Regarding this, three general viewpoints are observed:
A : This prophecy refers to the hereafter, and "earth" means the land of Paradise. This is the view of most Sunni exegetes.
B : This glad tiding relates to both realms and is not exclusive to the world or the hereafter. Some exegetes, like Ibn Kathir and Tantawi, support this view (Tantawi, n.d.: Vol. 9, 258). Allamah Tabatabai, in his first line of reasoning, despite specifying the "earth" as the worldly earth, considers the glad tiding to pertain to both realms.
C : This glad tidings is exclusive to this world. This view is supported by Shia Muslims and some Sunni Muslims. However, Sunni exegetes have adopted various opinions regarding the timeframe for the realization of this glad tidings, some of which were previously mentioned. Shia Muslims, on the other hand, unanimously place it before the occurrence of the Day of Resurrection.
Critically analyzing these viewpoints requires discussion in two contexts:First, explaining the general timeframe for the realization of inheritance (the realm of inheritance).Second, explaining the specific timing of the inheritance's occurrence.
The view that confines the timeframe of the glad tiding 's realization to the hereafter is incorrect, and the indications suggest that among the three viewpoints mentioned, the third one is correct. The reasons for choosing this view are as follows:
A : In no verse has the "earth" been explicitly referred to as the hereafter. The only verse cited as evidence is the noble verse: "And they will say, 'Praise to Allah, who has fulfilled His promise to us and allotted us the land [of Paradise]. We shall reside in it wherever we wish.' How excellent is the reward of the workers." (Surah Az-Zumar: 74). This verse, while suggesting the possibility of the claimed interpretation, also allows for the interpretation that "earth" refers to the worldly realm. The believers are grateful to God because they have benefited from the inner gifts and blessings of the earth, and this has led to them entering Paradise. It is interesting that the verse states, "...and allotted us the land [of Paradise] so we may reside in it wherever we wish..." and not "...reside in it_." However, elsewhere it is stated regarding Joseph (AS):
"And thus We established Joseph in the land [of Egypt], so he could settle wherever he wished." (Surah Yusuf: 56).
In the latter case, the expression used is with the pronoun "in it" (fi-ha); but in the former verse, the explicit noun "Paradise" (al-Jannah) is used, which implies a distinction between Paradise and the Earth.
B : The view that confines "earth" to the hereafter's earth is either based on weak and fragmented narrations that are outside the scope of argumentation and conflict with other narrations, especially those from the Infallible Household of the Prophet (AS), or it is based on connecting the verse in question to its preceding verse, which was also subjected to criticism from several aspects.
C : As stated earlier, the verse in question is situated within the context of discussing end-time events, and afterward, it speaks of Prophet Muhammad (peace be upon him) being a mercy to the worlds. Therefore, the prophecy mentioned in the verse refers to this world.
D : The semantic characteristics of "righteous servants" prevent the verse from applying to the hereafter. This is because the hereafter is not solely for those closest to God; all the good will benefit from otherworldly blessings.
E : As previously mentioned, the context of the verses also prevents the prophecy from being interpreted in the second sense—encompassing both this world and the hereafter.
Now that "earth" refers to the worldly realm and the prophecy pertains to this period, there are indications within the noble verse that prevent interpreting the prophecy as referring to past conquests or limited future conquests. Instead, it points to the great conquest connected to the Day of Resurrection. These indications are as follows:
A : From examining the verse's purpose, it appears to be discussing the ultimate inheritance of the earth. It is not the case that at some point the righteous become heirs to the earth, and then that rule is lost to them, and the wicked rule the earth. If we assume that at a limited juncture, the righteous become heirs to the entire earth, was all this emphasis on confirming the prophecy as an certain and unbreakble promise necessary?
B : The prophecy in this verse is considered the worldly reward for the righteous mentioned in verse 94. Therefore, such a prophecy cannot be limited and confined to a specific time, as otherwise, it would not be realized for all the righteous. This is because the righteous born after the end of the righteous rule would be deprived of this blessing.
C : As will be explained, "earth" in the verse is absolute, referring to the entire earth. However, at no point was the entire earth conquered by the righteous. Moreover, considering the semantic characteristics of inheriting the earth, it must be said that this promise has not yet been fulfilled.
D : One of the significant indications for determining the timeframe of inheriting the earth is the mention of the verse in question after the verse:
"(Remember) the Day We will roll up the heavens like a spread of untrimmed leaves for a record. As We began the first creation, We will repeat it..." (Surah Al-Anbiya, verse 104). As mentioned, the semantic connection between the verses necessitates that the verse in question relates to the Great Resurrection. This connection cannot refer to the realization of the prophecy in the hereafter, so it must necessarily refer to its realization in a period before the occurrence of the Day of Resurrection, although this period might span thousands of years.
With these explanations, interpreting the verse as referring to the time of past prophets like David and Solomon or Prophet Muhammad (peace be upon him and his progeny) is incorrect. Similarly, it cannot be attributed to the period of limited Islamic conquests, because these conquests were neither comprehensive nor lasting, nor did they lead to the establishment of a righteous government and the complete inheritance of the earth.
Another topic worthy of investigation is the meaning of inheriting the earth and its quantitative and qualitative scope. In previous discussions, we addressed the timeframe of inheriting the earth, and now we will discuss the geographical extent of the promised land and how it will be inherited.
Various viewpoints have been expressed regarding the geographical scope of the promised land. A small number of Sunni scholars, following narrations attributed to Ibn Abbas and Al-Kalbi, have interpreted it to mean the "Holy Land" (Ibn al-Jawzi, 1422: Vol. 3, 217). Others have adhered to views such as Mecca and its surroundings—which were conquered by Prophet Muhammad—or the land of Sham (Samarqandi, n.d.: Vol. 2, 445), or the land of Egypt, which the Children of Israel will inherit from the Copts. These views, however, entirely lack convincing evidence and support.
The only viewpoint that stands as a significant counter-argument is the interpretation of "earth" as the Holy Land. With this explanation, the apparent intent of the Torah and the Psalms of David in the words "Dhikr" (remembrance) and "Zabur" (Psalms) strengthens the possibility that "earth" refers to the Holy Land, which will one day be conquered by the Children of Israel or the Islamic Ummah.
Another possibility—one that is not without supporting evidence—is that the word ‘earth’ (ard) refers to the land of Mecca and its surrounding regions. This interpretation is based on the fact that the audience of these verses were the suffering people of the Prophet’s time, who had endured the hardship of migration and had been separated from their homes and families.
Before examining these two viewpoints, it is necessary to note that even if these two possibilities are confirmed, there is no evidence to restrict the timeframe to the era of David or the era of Prophet Muhammad. It is possible that the Psalms prophesied the conquest of the Holy Land at the end of time, and the believers may have rejoiced in the conquest of Mecca and its surroundings in the end times and the establishment of a righteous government. In any case, these two views are incorrect for the following reasons, and the interpretation of the absolute "earth" is preferred:
A : There is no evidence to restrict "Zabur" and "Dhikr" in the verse to the Torah and the Psalms of David (AS) and Moses (AS). Exegetes have proposed various viewpoints regarding what is meant by "Zabur" and "Dhikr," and no definitive opinion can be offered. For example, some consider Zabur to be all the books of the prophets, and Dhikr to be the Mother of the Book (Umm al-Kitab). Others consider Dhikr to be the Torah and Zabur to be the books revealed after the Torah. There are also other views, such as the intention being the Quran or all the books of the prophets for Dhikr (see: Al-Tha'labi, 1422: Vol. 6, 313; Ibn al-Jawzi, 1422: Vol. 3, 217).
The view that restricts Zabur and Dhikr to the Torah and Psalms was narrated by Shu'bi, which contradicts other narrations. As explained in the linguistic meaning of Zabur, this word has been used for all the books of the prophets, and a brief review of Surah Al-Anbiya shows that the absolute intention of the books of the prophets for Zabur is not far-fetched. This is because this Surah discusses the biographies of the prophets. The term ‘Dhikr’ is also frequently used to refer to the Holy Qur’an (as in Surah Al-Anbiya, verse 50, and Surah Sad, verse 49). It may carry its verbal or verbal noun meaning, which is not unlikely. It might also be used as a name for the Preserved Tablet or similar concepts.
B : Assuming that "Zabur" and "Dhikr" refer to the Torah and Psalms, there is still no evidence to limit "earth" to the "Holy Land." Whenever the Holy Quran has intended the Holy Land, it has specified it explicitly or through contextual clues. Mere mention of "earth" in the books of the prophets does not serve as a specific indicator for this limitation.
The mention of the prophecy in the books of David and Moses (AS) might be because the rule of David (AS) was a small-scale version of the global rule of Imam Mahdi (AS). Similarly, the deliverance of the oppressed Children of Israel from the grip of the Pharaohs and their demise serves as a reminder of the ultimate deliverance of the oppressed of the world from the grasp of the oppressors.
God Almighty, based on the principle of progression from the tangible to the intelligible, presents the deliverance of the followers of Moses and the rule of the followers of David as a model for depicting the ideal Mahdist society at the end of time. In this regard, certain passages from the Psalms of David (AS) are Amazing .
"The wicked shall be cut off; but those who wait for the LORD shall inherit the land. And after a little while, the wicked will be no more... But the meek shall inherit the land and delight themselves in abundant peace... The LORD knows the days of the perfect, and their inheritance shall be forever. (Psalm 37)"
C : As explained, the noble verse aims to give good news to all the righteous, and this prophecy is not consistent with the delegation of the Holy Land or Mecca.
D : Similarly, the noble verse speaks of the great Prophet Muhammad (peace be upon him and his progeny) being "a mercy to the worlds." The righteous scattered across the corners of the earth have received this good news according to their regions, not that they are to gather in Mecca or Palestine and form a righteous government.
E : The interpretation of inherited conquered lands is also unlikely, because, as will be explained, the apparent meaning of inheriting the earth is the complete dominion and possession of the entire earth by the righteous. This dominion has not been achieved in the time of Prophet Muhammad (peace be upon him) nor after him until today.
The final discussion is dedicated to explaining the meaning of inheriting the earth. What is important in this regard is to clarify the meaning of "inheritance" and apply its components to the verse. Earlier, we discussed the linguistic meaning of inheritance and concluded that inheriting the earth means the transfer of benefits and dominion over it from the collapsed past nations to the righteous community.
Of course, the perishing and collapse of nations do not necessarily mean the death of the predecessors, but rather the end of their ruling period and their dominance over the earth. As the noble verse states, "And these days [of varying success and failure] We dispense them among people" (Surah Al 'Imran: 140). This refers to the reality that every human society has an end, and upon its arrival, the social life of that society ceases to exist.
A noteworthy point is that in Quranic convention, God Almighty is the agent of inheritance, meaning the one who takes the inherited property from the deceased and gives it to another. However, in the inheritance of the Earth, God is both the agent of inheritance and its bequeather, as He says:
"Moses said to his people, 'Seek help from Allah and be patient. Indeed, the earth belongs to Allah. He gives it to whomever He wills of His servants. And the [best] outcome is for the righteous.'" (Surah Al-A'raf, verse 128)
In this verse, after establishing God's absolute ownership of the earth, it informs about its transfer to the righteous servants. Since God's ownership of the earth far surpasses that of the perished nations, the transfer of this ownership to the righteous also signifies their absolute dominion over the earth and their complete utilization of its blessings. The righteous servants of God will not only be inheritors of the perished predecessors but also inheritors of God Himself. The scope of their metaphorical inheritance is commensurate with God's true ownership.
From what has been stated, we conclude the following:
1. The righteous are a specific class of God's servants who are purified from all forms of corruption and deficiency in all aspects of their perception and action.
2. The righteous will be the inheritors of the earth at the end of the world.
3. The scope of their inheritance encompasses the entire earth.
4. They will be the inheritors of all the benefits of the earth and its absolute rulers, and their inheritance is incomparable to any previous precedent.
