Chapter 3: Some Distinctive Qualities Of Imam Az-Zaman
Some distinctive qualities and traits of Imam al-Mahdi (‘aj) are explained in brief in two sections.
Section One: Physical Description
We should know that the physical qualities of Imam al-Mahdi (‘aj) are mentioned in different traditions recorded in Shi’a as well as Sunni tradition books. To mention each of these reports along with their references would be too lengthy. Hence, we shall only mention the text of each of them along with their translation and prefer some of them over others, in case of contradictory reports and in absence of consensus, more than that is beyond the scope of the book.
In Kamal ad-Din,1 Shaykh as-Saduq has narrated from the Messenger of Allah (S) that he said: al-Mahdi is most resembling to me in form and manners.
In another tradition, he said: His physical appearance is like mine.2
Khazzar has narrated in Kifayat al-’Asr3 that His Eminence said: May my parents be sacrificed on him, he is my namesake and he is most resembling to me and he resembles Musa Ibn Imran. In Ghaibah Fazl Ibn Shazan, it is narrated through reliable chains of narrators that he said: The ninth of the Imams from the progeny of Husayn is the Qa’im of my Ahl Al-Bayt and he is the al-Mahdi of my Ummah. And he is most resembling to me from the people in physical appearance, words and manners.4 And in Ghaibah an-Nu’mani,5 it is narrated from Ka’ab al-Ahbar that he said: The Qa’im al-Mahdi (‘aj) is from the progeny of Ali (‘a); he is very much similar to ‘Isa Ibn Maryam (‘a) in form and manners.
Ahl al-Sunna have Also, narrated that he is the most resembling of people to ‘Isa (‘a).6 Among his traits are that his complexion will be white with a red tint.7
According to Imam Ja’far as-Sadiq (‘a): He is wheat complexioned, inclined to paleness due to nightly vigils8 and in the Ahl al-Sunna reports it says: His complexion is like that of Arabs and his body shall be like that of the Bani Israeli; that is in height and stature9.10
According to Imam Ali (‘a): He is a young man of medium height11 and according to the Holy Prophet (S): His forehead is broad.12
According to Imam Ja’far as-Sadiq (‘a): Both his eyebrows should be joined together;13 his nose will be thin and long.14
According to Imam Ali (‘a): He is a youth with broad shoulders, beautiful face, elegant hair, with his hair flowing over his shoulders. The light of his visage surpasses the blackness of his beard and hair.15
According to the Messenger of Allah (S): His face is completely unblemished like a Dinar coin.16 On his right cheek, is a mole, which seems to be like a brilliant star.17
According to Imam Ali (‘a): His teeth are spaced18 and he has nice hair, which flow on his shoulders.19
It is mentioned in the report of Saad Ibn ‘Abd Allah that: His hair is parted like ‘Alif’ between two ‘Waw’ (واو)20.
According to Imam Muhammad Al-Baqir (‘a): The centre of his forehead is raised. His eyes are sunken.21
According to Imam Ja’far as-Sadiq (‘a): He has a sign on his blessed head.22
According to Imam Ali (‘a): He has a wide belly.23 And it is Also, narrated from Imam Ali (‘a) that he said: He has a broad stomach.24
According to Imam Ja’far as-Sadiq (‘a), also: He will have a wide belly.25
According to Imam Muhammad Al-Baqir (‘a): He has a broad chest and wide shoulders.26
In another report: He has broad shoulders.27
According to Imam Ja’far as-Sadiq (‘a): There is wide gap between his shoulders.28
According to Imam Ali (‘a): He is broad shouldered.29
Again, according to Imam Ali (‘a): There are two symbols on his back: one like the color of his body and the other is shaded like the mole of the Holy Prophet (S).30
Again, according to Imam Ali (‘a): His hairs are thick; his eyes are black; as if antimony is applied to them. His teeth are shiny. There is a mole on his cheek and on his shoulders is the mark of prophethood of the Holy Prophet (S), which is well-known as the seal of prophethood, it is quite different in design. Also, his thighs will be wide31.32
According to another report from Imam Ali (‘a): His thigh is having more flesh. And Azeel is Also, an allusion to breadth, and it is a sign in his right thigh33.34
It is mentioned in the tradition of Imam Ja’far as-Sadiq (‘a) that his calves are narrow and in stomach and calf he is like his great grandfather, Amir Al-Mu’minin (‘a).35
It is mentioned in the tradition of Imam Ja’far as-Sadiq (‘a) or Imam Muhammad Al-Baqir (‘a) that: He is having a sign between the shoulders from the right, below his two blessed shoulders, there is a leaf like the leaf of the Myrtle tree.
It is mentioned in the tradition of the Holy Prophet (S) that: His teeth are like a saw in sharpness and acuteness or separated from each other and his sword is like scorching fire.36
It is mentioned in the tradition of the Holy Prophet (S) that: His cheeks are like luminous stars and on his right side is a black mole;37 his teeth are having gaps.38
It is mentioned in another tradition of the Holy Prophet (S) that: al-Mahdi (‘aj) is the peacock for the people of Paradise. His cheek is like the luminous moon. On his body is a garment of effulgence.39
It is mentioned in the tradition of Imam Ali ar-Ridha’ (‘a) that the Imam will be wearing a heavenly garment and a divine luminous robe, which is illuminated by the rays of the light of divine mercy.40
It is mentioned in the report of Ali Ibn Ibrahim Mahziyar according to the report of Shaykh At-Tusi: “He was wheaten complexion, medium height, round head, wide forehead, eyebrows joined, prominent nose, full cheeks and a mole on his right cheek; it seemed as if a grain of musk was placed on Amber.”
In subtlety and complexion, he will be like matricaria flower and purple having dew on it. And intensity of its redness perhaps denotes wheat complexion; that whiteness and redness is mixed41.42
His physical features resembled a branch of myrobalan or a branch of basil.
Medium height,
Round head,
Wide forehead,
Eyebrows joined,
Prominent nose,
Full cheeks
And a mole on his right cheek; it seemed as if a grain of musk was placed on Amber.43
In the report mentioned by Shaykh as-Saduq: I saw that his face was luminous as the moon and there was no sort of wrinkle in it.44 He had black and large eyes.45
It is mentioned in the report of Yaqub Ibn Manqush that: When I lifted the curtain, I saw a boy aged ten or eight years, having a broad forehead, fair complexion, pearl-like upper lip. Soft and clear palms, broad shoulders, long knees, a mole on the right cheek, hair reaching to the forehead…46
In the term ‘broad shoulders’ is the statement, which will come in the seventh chapter under incident number seven.
In the report of Ali Ibn Ibrahim Mahziyar, his complexion was clear and unblemished.47
He had a broad forehead
And his eyebrows were joined with each other.
His cheeks were soft and eyes large.
His nose was raised.
On his right cheek was a mole. When I saw him for the first time, I was completely amazed at his personality.
As is there in the description of the Messenger of Allah (S): No one was able to stare at his face, he thought that His Eminence was very haughty and this was due to the lack of crookedness, which cannot be perceived without thinking.48
He would be extremely elegant and handsome and with luminosity and effulgence such that one who glances at him would be astounded.
The expanse of his forehead would be akin to luminous stars.49
…and a mole on his right cheek; it seemed as if a grain of musk was placed on Amber.50
He would be having thick soft hair, which would reach the ears, but not cover them.51
He will have such a pleasing physique and medium stature that no one would have seen such elegance.52
This much is sufficient at this juncture.
Section Two: Some Of His Distinctive Qualities
In relation to all the past prophets and successors (‘a) - or in relation to that lofty series, except for some of his forefathers (‘a) although its explanation is beyond the power of comparison; who was it that the Almighty Allah informed all the prophets (‘a) from Adam from the Last Prophet.
The conclusion of those glad tidings was that such a great personality, whom the Almighty Allah had stored in His treasure of Power for the last period of time that all prophets and successors from the services of propagation and in fulfilment of their duties. And from the aspect of domination of disbelief and evil and the armies of Satans in every age, except a little in some of the lands there were no one else. He will make apparent for him the means of kingdom and give him domination on the whole world. So that he may guide all the people of the world. There will not remain any place, except that the call of ‘There is no god, except Allah’ rises from it and the result of the services of all the divine proofs becomes apparent.
Although such a great rulership requires preparations and causes and capability and competence, so that his greatness should in accordance to this great task and important contribution, which has been bestowed to him and it is restricted to the Imam. Thus, all its prefaces would be from the special qualities, from which not even a little quantity is given to anyone by Allah and no one can achieve such rank.
It is mentioned in Du’a an-Nudbah that: May (I) myself be sacrificed for you, who is bound to lofty honour, which can never be reached (by anyone).
In Ghaibah an-Nu’mani,53 it is narrated from Ka’ab al-Ahbaar that “Allah will give him all what He has given to the prophets and more than that and He will prefer him to all…”
Here we shall present only a few of them as mementoes for our readers:
First: Superiority Of The Effulgence Of His Shadow And Form Of The Imam In The Ethereal World
Among the lights of the Holy Imams (‘a), which are more prominent than the lights of the prophets, messengers and proximate angels; as was mentioned in the one hundred and fiftieth and one hundred and sixty-first title.
It is narrated through two chains of narrators in the Ghaibah of the honourable Shaykh, Fazl Ibn Shazan from ‘Abd Allah Ibn Abbas from the Messenger of Allah (S):
When I was taken to the heavens in Mi’raj, I reached the Sidrat al-Muntaha, the Almighty Allah addressed me: O Muhammad!
I replied, Here I am O my Lord.
The Lord of the worlds said: I did not send any prophet to the world that his tenure of prophethood and life expired, except that at the end of his tenure, he appointed his successor to guard his religious law and we have appointed Ali Ibn Abi Talib (‘a) as your Caliph and the Imam of your Ummah. After that Hasan and then Husayn, then Ali Ibn Husayn, then Muhammad Ibn Ali, then Ja’far Ibn Muhammad, then Musa Ibn Ja’far, then Ali Ibn Musa, then Muhammad Ibn Ali, then Ali Ibn Muhammad, then Hasan Ibn Ali and then Hujjat Ibn al-Hasan (peace be on them all). O Muhammad, raise your head.
When I raised my head, I saw the luminosities of Ali, Hasan and Husayn and nine descendants of Husayn and I saw the Hujjat. He glowed more brilliantly among them as if he was a glittering star.
Then the Almighty Allah said: These are the Caliphs and My Proofs on the earth and your Caliphs and successors after you. Then fortunate would be one, who loves them and woe be on one, who is inimical to them.54
The venerable Shaykh, Abu al-Hasan Ibn Muhammad Ibn Ahmad Ibn Shazan says in Eizaahi Dafainan Nawasib55 and Ahmad Ibn Muhammad Ibn Ayyash has written in Muqtadhab al-’Asr56 that Abu Sulaiman, the shepherd of the Messenger of Allah (S) said: His Eminence said: On the night when I was taken up to the heavens, Allah, the Mighty and Sublime said:
آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ …
ُ
The apostle believes in what has been revealed to him from his Lord… (2:285).
I said:
…وَالْمُؤْمِنُونَ…
And (so do) the believers… (2:285).
He said: You are right O Muhammad, whom have you appointed as your Caliph in the Ummah?
I replied: The best of the Ummah.
He asked: Ali Ibn Abi Talib (‘a)?
I replied: Yes, my Lord.
Till the Almighty Allah said: Indeed, I created you and created Ali, Fatimah, Hasan, Husayn and Imams from his progeny from My own effulgence.
Till he said: O Muhammad, would you like to see them?
I said: Yes, my Lord.
He said: Glance to the right of the Arsh.
When I glanced, I saw Ali, Fatimah, and he enumerated till Hasan Ibn Ali and al-Mahdi, who stood praying and among them. al-Mahdi shone like a glittering star.
We should know that difference in the versions of Mi’raj is not because of difference in reports, because of a number of reporters; where some remembered, some forgot, some omitted some parts; it is in fact, because there were many ascensions and in each of them the matter of Wilayat was emphasized.
As is mentioned in Al-Khisal as-Saduq:57 that it is narrated that the Prophet went on Mi’raj more than 120 times; and on each of them the Almighty Allah reminded him regarding love and Wilayat of Ali Ibn Abi Talib (‘a) and other Imams (‘a) more than He advised regarding other duties.
It is mentioned in Muqtazab,58 in another report from Imam Muhammad Al-Baqir (‘a) that he said regarding the night of ascension that the Messenger of Allah (S) saw their lights, till he said: I saw Ali and he enumerated them till Hasan Ibn Ali (‘a) and Hujjat al-Qa’im, that he seemed to be a glittering star among them.
I asked: Who are these?
He replied: They are all the Imams and he is the Qa’im; he will enforce My commands and forbid My prohibitions and he will take revenge from My enemies.
O Muhammad, love him and love those who love him.
Second: Noble Lineage
It is because that Imam is having the nobility of all his forefathers (‘a). His lineage is the most superior of the lineages and it is having the specialty of being related from the Caesar of Rome reaching up to Shamoun Safa, successor of Prophet ‘Isa (‘a). Thus, in that series are present a large number of prophets and successors.
Third: Taken To Pavilions Of The Throne On The Day Of His Birth
And the address of Allah, the Mighty and the High to him: Blessed be you My servant for the support of My religion and manifestation of My command and guidance of My servants. I have taken an oath that through you will I seize, through you will I grant, through you will I forgive, through you will I punish. And so on as was mentioned in Chapter One.59.
Fourth: Bait al-Hamd
As an-Nu’mani,60 Mas’oodi61 and others62 have narrated from Imam Muhammad Al-Baqir (‘a) that he said: “The man of this matter will have a house called the house of praise (بَيتُ الحَمد). It will have a lamp shining and since day of his birth until the day when he will rise with the sword.”
Fifth: Reconciling The Agnomen Of Messenger Of Allah (S) With Name Of Imam (‘A)
In Manaqib, it is narrated that he said: You may name children after my name; but do not name them after my agnomen.
Sixth: Prohibition Of Mentioning His Name
As was mentioned previously.
Seventh: End Of Successorship
And Hujjat on the earth through the Imam.
Eighth: Occultation From Birth
And his being entrusted to Ruh al-Quds and his upbringing in the world of effulgence and sacred atmosphere that none of his physical parts was blemished with the filth of disobedience of human beings and Satans and he has the proximity of the heavenly and sacred elements.
Ninth: No Interaction With Infidels, Hypocrites And Transgressors For Fear And Dissimulation
No putting up with them and not living among them as all Divine Proofs before him had to do before Be’that and after it; on the contrary during the times of decline and his occultation and had to behave nicely with the hypocrites; and even had to marry among them and for years they had to live with characters the like of Marwan, who kissed his hands, that he himself said: If I had the power, I would have cut him off. And they ended the fast of Ramadhan with them and bore such circumstances but the Almighty Allah protected His proofs from all of them.
From the day he was born till date, hands of oppressors have not reached him, and the Imam had no interaction with any infidel or hypocrite; he has been aloof from their houses and has not refrained from rights due to fear or nicety; his companion and friend is Khizr and his special helpers. In other words, so that the dust of character and behavior of others does not settle on the mirror of truth of that personality and from the thorny abode, he may come into the lap of his majesty.
…ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
This is Allah’s grace, He gives it to whom He pleases, and Allah is Ample-giving, Knowing. (5:54).
Tenth: Not Having Allegiance To Anyone
As it is narrated in Ilam al-Wara’ a63 from Imam Hasan (‘a) that he said: There is none among us, but that he was having the allegiance of the tyrant of his time; except for the Qa’im, behind whom ‘Isa Ruhullah will pray.
In Kamal ad-Din,64 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: The master of this affair will be one, whose birth shall be concealed from the people so that when he rises up he would not be having anyone’s allegiance on his neck. And Allah, the Mighty and Sublime will improve his circumstances overnight.
It is Also, narrated from Hasan Ibn Fadhdhal from Imam Ali ar-Ridha’ (‘a) that he said: As if I can see the Shias after the passing away of my third descendant, that they are roving about like cattle in search of pasture, but unable to find it.
I asked: Why would it be so, O son of Allah’s Messenger?
He replied: Because that Imam will be hidden from them.
I asked: Why?
He replied: So that when he rises up with the sword, he would not be having anyone’s allegiance on his neck.65
Eleventh: Sign On His Back
Like the sign on the back of the Messenger of Allah (S), which is known as the seal of prophethood as was mentioned and perhaps it implies that successorship will end with His Eminence.
Twelfth: Almighty Mentioned Him In The Heavenly Scriptures
And the reports of Mi’raj from all other Imams where they have mentioned him with his title; on the contrary with numerous titles and the prohibition of uttering his name as was mentioned in a number of instances.
Thirteenth: Strange Signs
Heavenly and earthly portents for pleasing appearance of the Imam and it was not there for any other Imam.
It is mentioned in Al-Kafi, narrating from Imam Ja’far as-Sadiq (‘a) that the signs mentioned in the holy verse:
سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
“We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things?” (41:53).
“Our signs” are interpreted to be the sign before the appearance of the al-Mahdi and “until it will become quite clear” is the reappearance of the Qa’im. And he said: It is the truth with Allah, the Mighty and Sublime that the creatures will see him and the advent of His Eminence is imminent.66
These signs and portents are numerous; on the contrary some have stated that they are around four hundred in number; and they are compiled in some books of Ghaibah. Since the aim of this book is not the deep investigation of all that which is regarding the Imam; we have not mentioned them here.
Among those signs is deep redness in the sky, which has come in many reports and according to the report of an-Nu’mani from Amir Al-Mu’minin (‘a): “And this redness is the tears of the bearers of the Throne weeping for the people of the earth”67
Fourteenth: Call From The Sky
Announcers of reappearance; as Ali Ibn Ibrahim has mentioned in the exegesis of the verse:
وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ
“And listen on the day when the crier shall cry from a near place” (50:41).
It is narrated from Imam Ja’far as-Sadiq (‘a) that he said: The caller will call out by the name of the Qa’im and the name of his father.
يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ذَٰلِكَ يَوْمُ الْخُرُوجِ
“The day when they shall hear the cry in truth; that is the day of coming forth” (50:42).68
He said: The call of the Qa’im.69
In Kamal ad-Din70 it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: The caller will call out from the heavens that so and so is the Imam and he will mention his name.
It is Also, mentioned there71 from Zurarah from Imam Ja’far as-Sadiq (‘a) that he said: A caller will call out with the name of Imam Qa’im (‘aj).
He said: I asked: Would it be general or special?
He replied: Yes, by Allah, until every nation will hear it with its own language.
It is narrated from Amir Al-Mu’minin (‘a) in Ghaibah an-Nu’mani that he said: Your chief ( ) is so-and-so [that is Imam al-Mahdi (‘aj)], who would fill up the earth with justice and equity, as it would be fraught with injustice and oppression.72
In Tafsir Al-Ayyashi73 there is a lengthy report from Imam Ja’far as-Sadiq (‘a) in which he said to Jabir after the mention of some signs: If these are unclear for you, the call from the sky in his name and command will not be unclear.
In Ghaibah an-Nu’mani,74 there is s report of the same Imam that he said: A caller will call out from the sky in the name of the Qa’im, all in the east and the west will hear it. The cry will make every sleeper awake, every stander sit and every sitter stand because of fright.
He said: Allah will have mercy upon whoever submits to the cry and obeys the caller, because the first cry will be the cry of Jibra’il (‘a). The cry will be in the month of Ramadhan, on Friday night, which will be the twenty-third of the month.
There are numerous traditional reports of this subject matter; on the contrary they even exceed the limits of Tawaator; and in one of their statements, it is regarded as the inevitable matters and it will come under the incident number thirty-seven that in the story of the strange city situated in Andalusia, which was founded before Alexander and during the reign of Abd al-Malik they discovered it and on its walls couplets are inscribed, some of which are as follows:
Till the Qa’im by the order of Allah stands up.
His effulgence is like rain from the heavens.
Abd al-Malik asked Zuhri regarding the matter of the caller. He replied: Ali Ibn Husayn (‘a) informed me that it is al-Mahdi from the descendants of Fatimah, daughter of the Messenger of Allah (S).
He said: Both of them have lied…75
Shaykh At-Tusi has written in Ghaibah76 from Saif Ibn Umaira that he said: Once I was in the company of Abu Ja’far Mansoor Dawaniqi. I heard him say: O Saif Ibn Umaira, it is inevitable that the name of a man from the descendants of Abu Talib will be announced from the sky.
I asked: Has someone reported a tradition about it?
He replied: By the one in whose control my life is, I have directly heard that an announcement will be made from the sky in the name of a person.
I said: O chief of believers, but I have not never heard any such report.
He replied: O Saif, when there is such an announcement, I will be the first to harken to it, except that it would be in favour of one of my cousins.
I asked: Which cousins.
Mansoor said: From the descendants of Lady Fatimah (S).
Then he said: O Saif, if I had not heard this from Abu Ja’far Muhammad Ibn Ali (‘a) I would not have believed it even if the whole world had stated thus.
Fifteenth: Slowing Down Of The Rotation Of The Planets
Shaykh Al-Mufid has narrated from Abu Baseer from Imam Muhammad Al-Baqir (‘a) in a lengthy tradition regarding the manners of His Eminence Qa’im (‘aj) till he said:
“He will remain doing that for seven years. Each year being ten of your years. Then Allah will do what He wishes.”
“May I be your ransom, how will He lengthen the years?” I asked.
“Allah, the exalted, will order the universe to slow down and lessen its movement and the days and the years will be longer because of that,” he answered.
“It is said that if the universe changes, it will be destroyed,” I said.
“Those are the words of the atheists,” he replied. “There is no way for a Muslim to hold that view. Allah, the Exalted, has split the moon for His Prophet (S) and He has sent the sun back to its earlier position for Yusha. He has informed us of the length of the day of Resurrection. It will be like a thousand years in your reckoning.”77
It is Also, narrated that: The period of his rule is ninety years, and its days and months will be prolonged.78
Also, Abd al-Khathami has narrated from Imam Ja’far as-Sadiq (‘a) a report similar to the above.79
Fazl Ibn Shazan has narrated in Ghaibah from Imam Ja’far as-Sadiq (‘a) that he said: The Qa’im will rule for seven years, which would be equal to seventy years of your reckoning.80
In Al-Ghaibah of Shaykh At-Tusi,81 it is narrated in a lengthy report that the Almighty Allah will command the heavens during his time: Thus, it will reduce its speed of rotation till a day would be like ten days and a month will be equal to ten months and a year would be like ten years according to your reckoning.
However, in some reports it is mentioned that the duration of the rule of Imam al-Mahdi (‘aj) is more than that.
It is mentioned in Ghaibah Fazl Ibn Shazan narrating from Imam Muhammad Al-Baqir (‘a) that he said: Imam Qa’im (‘aj) will rule for 309 years equal to the number of years that the folk of the cave tarried in the cave. He would fill up the earth with justice and equity as it would be fraught with injustice and oppression.
The Almighty Allah would conquer the west and east of the world for him and all the people would be killed, except those, who follow the religion of Muhammad (S) and he will act according to the practice of Sulaiman Ibn Dawood (‘a).82
This report is reliable and another genuine tradition of the same matter is Also, recorded; and Allah knows best.
Sixteenth: Appearance Of The Scroll Of Amir Al-Mu’minin(‘A)
Which Imam Ali (‘a) compiled after the passing away of the Messenger of Allah (S). It contained along with changes all that which reached to him through the Prophet, which he presented to the companions; but they refused to accept it. Thus, he concealed it and it remains in that condition till it would be revealed by Imam Az-Zaman (‘aj) and people would be ordered to read it and to memorize it and it is not in the sequence that is present in the Qur’an today, which they are used to; as a result of this they will find it difficult to memorize.
It is mentioned in Ghaibah an-Nu’mani83 that Imam (‘a) said:
It is narrated from Amir Al-Mu’minin (‘a) that he said: As if I can see my Shi’a in Masjid Kufa that they have pitched tents and they are teaching people Qur’an in the way it is revealed.84
It is Also, narrated from Asbagh Ibn Nubatah that Amir Al-Mu’minin (‘a) said: As if I can see the Persians that they have pitched tents in Masjid Kufa and they are teaching Qur’an to the people in the sequence of its revelation.
Asbagh asked: O Amir Al-Mu’minin (‘a), was this Qur’an not revealed in this sequence?
He replied: No, the names of seventy persons from Quraish with names of their fathers have been deleted from it; and they left the name of Abu Lahab, except to blemish the Prophet as he was his uncle.85
It is narrated from Imam Ja’far as-Sadiq (‘a) that he said: By Allah, as if I can see his face (Qa’im’s); that he is between Rukn and Maqam and he is taking the allegiance from people on a new book.86
It is mentioned in Al-Kafi87 from Imam Muhammad Al-Baqir (‘a) that he said in the interpretation of the verse:
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ
“And certainly We gave the book to Musa, but it was gone against; and had not a word gone forth from your Lord, the matter would surely have been decided between them; and surely they are in a disquieting doubt about it” (11:110).
Like the Bani Israel differed, this Ummah will Also, differ on the book and very soon they will differ on the book, which is in the possession of the Qa’im, which he will bring till many people would deny it. Thus, they would be presented to him and he will order them to be executed.
Shaykh Tabarsi has narrated in Ihtijaj88 from Abu Dharr Al-Ghifari that when the Messenger of Allah (S) passed away, Ali (‘a) compiled his copy of Qur’an and brought it to the Muhajireen and Ansar.
He presented that Qur’an to them as the Holy Prophet (S) had ordered him to. When Abu Bakr opened the first page, he found the condemnation of a section of people.
So Umar arose and said: O Ali, take it back as we have no need of it. Imam Ali (‘a) took it away. Till he says: When Umar became the Caliph, he asked Imam Ali (‘a) to give that Qur’an to him so that they may distort it. He said: O Abu al-Hasan, bring the Qur’an, which you had brought to Abu Bakr, so that we may unite upon it.
Ali (‘a) said: Never, it is not possible. I did not bring it to Abu Bakr, except to exhaust the proof on you all. So that you may not say on Judgment Day that we were unaware of it; or you might say that I did not bring it to you. Indeed, the Qur’an which I have with me, none can touch it except the purified ones and successors from my descendants. Umar said: Is there a designated time for it?
He said: Yes, when the Qa’im from my descendants appears, he will bring it out and order people to follow it. Thus, it will be acted upon. Also, it was mentioned in the report of Mufazzal that Hasani will ask Hazrat Hujjat (‘a): If you are the al-Mahdi of Aali Muhammad (‘a), then where is the copy of Qur’an, which Amir Al-Mu’minin (‘a), your grandfather had compiled without any changes?89
It is mentioned in Irshad90 of Shaykh Al-Mufid that Imam Muhammad Al-Baqir (‘a) said: When the Qa’im of Aali Muhammad (‘a) appears, tents will be pitched for them so that he may teach the Qur’an in the way it was revealed. Thus, it will be the most difficult task for them to memorize it at that time, because that Qur’an will be different from this present Qur’an in sequence.
It is mentioned in the Ghaibah Fazl Ibn Shazan91 that Imam Ja’far as-Sadiq (‘a) has Also, mentioned a tradition of the same connotation.92
Seventeenth: A White Cloud To Shade Him
A white cloud would shade him continuously and a caller will call out from it in such a way that all the men and jinns would hear it.
It is mentioned in the tradition of the Tablet according to the version of Shaykh At-Tusi that he is the al-Mahdi of Aali Muhammad (‘a); he would fill up the earth with justice and equity as it would be fraught with injustice and oppression.93
In Kifayat al-’Asr, Khazzaaz94 and according to the statements of Ganji Shafei and Manaqib al-Mahdi of Abu Noaim Hafiz and Iqdud Durar of Yusuf Ibn Yahya Salmi and also, Ahmad Ibn Manadi in the book of Malahim and Ibn Shiruya in Firdos and Abu al-Alaa Hafiz in the book of Fitan as is mentioned in Tara’if and other books. The report of cloud and the caller is narrated in the following words: This is al-Mahdi, the Caliph of the earth. And according to another report: So, you should follow him. And this call is other than the previous call and it is slightly different.
Eighteenth: Angels And Jinns Will Be Part Of His Army And Reappearance To Assist Him
It is mentioned in the lengthy report of Mufazzal that he asked Imam Ja’far as-Sadiq (‘a): O my chief, would angels and jinn be visible to people?
He replied: Yes, by Allah, O Mufazzal, they would speak to them as people speak to each other.
I asked: O my chief, would they travel with him?
He replied: Yes, by Allah, O Mufazzal, and indeed they will arrive at the land of emigration between Kufa and Najaf and the number of companions of the Imam at that time would be 46000 angels and 6000 from jinns.95
In another report: And a similar number of jinns will come from the Almighty Allah to assist the Imam, and he will be victorious.96
It is mentioned in Kamil az-Ziyarah97 and Ghaibah an-Nu’mani98 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said under the circumstances of Imam al-Mahdi (‘aj) that: 30333 angels will arrive to render assistance to the al-Mahdi.
Abu Baseer said: So many angels?
He replied: Yes, the angels, who were present with Prophet Nuh (‘a) in the Arak and those, who were present with Ibrahim (‘a) when he was cast into the inferno and those, who were present with Musa (‘a) when he split the sea for Bani Israel and those, who were with Prophet ‘Isa (‘a) when the Almighty Allah took him up to the sky. And 4000 branded angels with yellow turbans, who had been present with the Messenger of Allah (S) and a thousand angels, who come one after another; and 313 angels, who were present in Badr; and 4000 angels, who came down and intended to assist Imam Husayn (‘a), but he did not allow them to fight; and they remain at his tomb, dust smeared, weeping for him till Judgment Day and their commander is an angel named Mansoor.
Thus, no visitor performs the Ziyarah of the Imam, except that he welcomes him and none bids farewell to him, except that he is accompanied; and none of them fall ill, but that he is visited by them. And none dies from them, except that they recite prayers on his bier; and seeks forgiveness on his behalf after his death. And all of them are on the earth and they await the rising of the Qa’im.
Nineteenth: The Passage Of Time Will Not Affect Him
The rotation of days and nights and the circling of the heavens will have no effect on the physical appearance of the Holy Imam (‘a). So much so that today 1048 years have passed from the blessed age of the Imam and the Almighty Allah knows what his age would be at the time of his reappearance. When he appears, he would appear as a young man of thirty or forty years. He will not be aged like the long-lived former prophets, that his longevity should impel him to moan:
قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا
“Surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee” (19:4).
…and that he should complain about his old age.
Shaykh as-Saduq has narrated from Abu Sult Harawi that he said: I asked Imam Ali ar-Ridha’ (‘a): What is the sign of your Qa’im, when he will reappear?
He replied: His sign is that he will be aged in years, but will appear in the form of a young man; when one sees him, he would seem to be aged forty or less. And another sign of his is that the passage of days and night will have no effect on his age till his last moments.99
It is mentioned in Ghaibah Shaykh At-Tusi100 that Imam Ja’far as-Sadiq (‘a) said: His Eminence will appear like a man of thirty years.
It is mentioned that His Eminence said: When Imam Qa’im (‘aj) reappears, people will refuse to believe in him and he will approach them as a young man.101
It is Also, narrated from the same Imam that he said: It is a great affliction, that when their man (al-Qa’im) appears to them young while they think that he is an old man.102
Youth implies as Allamah al-Majlisi has conjectured that all his physical organs would be normal and his built would be medium or it is an allusion to his moderate age or it is that he would be fully matured and at the pinnacle of perfection in every aspect.103
Shahristani, who is devoid of humanity, says in Al-Milal wan Nihal,104 after the mention of the Imamite sect after Imam Hasan al-’Askari (‘a), which he has taken from Risaala Firq of Naubakhti, and has pilfered some of his statements; he says: Of the strange things is that they said the occultation has lasted for 250 odd years and our Imam has said that when he reappears, he will seem to be a forty years old man. Thus, he is not your Imam and we do not know that how 250 years pass away in forty years? And so on.
The conclusion of that report that the Imam will be forty years old or less; and if he is more than that he is not Imam al-Mahdi (‘aj).
The conclusion of report of this fool is: You say that it is two hundred and fifty years approximately since he has disappeared. If now he reappears how he would be forty years old?
The reply is that it implies that he will be like a man of forty years in form and make up even though he might be a thousand years of age and the Almighty Allah is capable to keep anyone at any age in this way as we have mentioned.
The two sects have narrated that it is among the miracles of the Holy Prophet (S) that every Animal he mounted that Animal remained at the same age forever.
Ibn Athir has narrated in Usd al-Ghabah105 that Amr Ibn Hamaq Khuzai gave drinking water to the Prophet, who prayed for him and said: O Allah, bless him with youth; thus, he was aged eighty years at that time, and his beard and hair had turned grey; yet he regained his youth; on the contrary all the old persons destined for Paradise would be returned to youth by the Almighty Allah and taken to Paradise. Would the Almighty Allah get power of recreating youth in the hereafter?
Or Shahristani believes in another god in the hereafter who will be having this power? It is strange from him that they consider Khizr (‘a) alive, although he is a few thousand years elder to Imam (‘a) and it is said that he tours through the deserts and lands. And if the life of the Holy Imam (‘a) is introduced in this way, it is necessary that he should be nothing, but a bundle of skin and bones and he should continue to lie in a corner and we suppose His Eminence to be like an aged person and this is objectionable. May the Almighty Allah either give justice to this community or He should give them understanding as they are lacking in both.
Mibadi has said in the Sharh Diwan:106 The Almighty Allah renewed the teeth and organs of Khizr (‘a) every 500 years before the advent of the seal of the prophets (S) and he will renew them every 120 years after his advent.
In Ihtijaj107 of Tabarsi, it is narrated from Imam Husayn (‘a) that he said regarding the circumstances of Imam al-Mahdi (‘aj): The Almighty Allah will prolong his age till he reappears in the form of a young man of forty and it is to show that the Almighty Allah is capable of everything.
Twentieth: Animal Will Lose Their Ferocity
Enmity will be removed from between the beast and man completely as was the case before the killing of Habeel.
Shaykh as-Saduq has said in Al-Khisal108 narrating from Amir Al-Mu’minin (‘a) that he said: When our Qa’im appears, there will be peace between wild animals and cattle; so much so that a woman will travel between Iraq and Syria without placing her foot on anything, but grass; carrying jewels without being attacked by any beast.
It was previously quoted from Tawil al-Ayat 109 of Shaykh Sharafuddin that the sheep and the wolf, and the wolf and the cow and the lion and snakes and human beings will be secure from each other. In Iqdud Durar110 it is narrated from Amir Al-Mu’minin (‘a) that he said in the account of al-Mahdi (‘aj): The sheep and the wolf will graze at the same place. And children will play with snakes and scorpions and they will cause no harm to them and their harm will go away and their good will remain.
In Ihtijaj,111 it is narrated from Amir Al-Mu’minin (‘a) that at that time the mischievous ones from the animals; on the contrary all the animals and beasts would become obedient to the companions of Imam al-Mahdi (‘aj).
As Shaykh as-Saduq has narrated from Imam Muhammad Al-Baqir (‘a) that he said: As if I can see the companions of the Qa’im (‘aj) that have filled up the earth from the east to the west. Everything, even the wild beasts and the birds of wild will obey them, and everything will seek his satisfaction, so much so that a piece of land will pride itself over others and say: Today a companion of the Imam passed over me.112
It is mentioned in the Makhzun sermon quoted in Muntakhab al-Basa’ir113 of Hasan Ibn Sulaiman Hilli, regarding the trials and circumstances of Imam al-Mahdi (‘aj) that at that time wild animals would become safe in such way that they will graze on the earth like cattle.
Twenty-First: Some Resurrected Persons Will Accompany The Imam
As mentioned by Shaykh Mufid in Irshad,114 27 persons from the people of Musa, seven from the companions of the Cave, Yusha Ibn Nun, Salman, Abu Dujana Ansari, Miqdad and Malik Ashtar will be the companions of Imam al-Mahdi (‘aj) and they will become rulers.
Also, in Irshad,115 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: When the time of the advent of Imam al-Mahdi
Jamadi II and ten days of Rajab; such that people have never seen such rain. Thus, through it the Almighty Allah will make flesh to grow on the dead bodies of believers in the grave; as if I can see them approaching him from Jahina shaking dust from their hair.
It is mentioned in Ghaibah Shaykh Fazl Ibn Shazan that Imam Ali ar-Ridha’ (‘a) said: On the night of the twenty-third Ramadhan a call will made in the name of Imam Qa’im (‘aj) and he will rise up on Ashura Day. There will not remain any sleeping one, but that he will wake up and stand; and there will not remain any standing one, but that he will sit down; and no seated one will remain, but that he will stand up at that voice and it would be the voice of Jibra’il and the believers in the grave would be told: Indeed, your Imam has reappeared; if you like you can join him and if not, you may continue to remain where you are.116
It is narrated from the same Imam that he said: When the Qa’im reappears and enters Kufa, the Almighty Allah will send from the rear of Kufa; that is al-Wadi as-Salam, seventy thousand Siddiq, who will be his companions and helpers…117
In Bihar118 it is narrated from chief of the people of faith, Bahauddin Sayyid Ali Ibn Abd al-Hamid that Amir Al-Mu’minin (‘a) said at the end of a lengthy report: The Almighty Allah will raise the people of the cave along with their dog.
It is narrated that he is called as Tamlikha and other is named Maksakmina and they are the two witnesses of the Qa’im.
Sayyid Ali Ibn Tawus and others119 have narrated from Imam Ja’far as-Sadiq (‘a) that he said: One, who supplicates the Almighty Allah the following oath for forty mornings, will be from the helpers of the Qa’im; if he dies before the reappearance of the Imam, the Almighty Allah will bring him out of his grave and the well-known Du’a is: Allahumma Rabb an-Noor il-'Azeem wa Rabb al-Kursi ar-rafee’…and so on.120
Twenty-Second: The Earth Would Throw Up The Treasures Concealed In It
It is mentioned in Kamal ad-Din121 that the Almighty Allah told the Messenger of Allah (S) on the night of Mi’raj: For him (the Qa’im) will the earth automatically expose the treasures hidden in it.
In Irshad,122 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: When the Qa’im appears, the earth will expose its treasures till people see them on the face of the earth.
In Ghaibah an-Nu’mani123 it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: When the Qa’im of Ahl Al-Bayt (‘a) rises up, he will distribute with equity…till he said: With him will gather the riches of the world from the inside of the earth and its outside.
In Iqdud Durar,124 it is narrated from ‘Abd Allah Ibn Abbas that he said: As for the al-Mahdi, he is one, who would fill up the earth with justice and equity as it would be fraught with injustice and oppression. And the wild beasts and cattle will be secure and the earth will throw up the pieces of its liver.
The narrators asked what is ‘pieces of its liver’?
He replied: Like pillars of gold and silver.
Also, it is narrated from the Messenger of Allah (S) in the account of Imam al-Mahdi (‘aj) that: The earth will throw up its treasures.125
In Amali of Shaykh At-Tusi,126 it is narrated from the Messenger of Allah (S) that he said regarding the al-Mahdi (‘aj): The earth will expose the parts of its liver for him.
Similarly, it is narrated in Ihtijaj127 from Amir Al-Mu’minin (‘a) and in Kamal ad-Din,128 from the Messenger of Allah (S) that he said: The Almighty Allah will expose for him the treasures of the earth and its minerals.
In Ghaibah Fazl, this matter is narrated through some reliable chains of narrators.
Twenty-Third: Increase In Rain, Crops And Fruits
There will be increase in rainfall, crops and fruits; and other earthly blessings in such a way that the condition of the earth at that time will be completely changed and the statement of the Almighty Allah will be realized:
يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ
On the day when the earth shall be changed into a different earth, and the heavens (as well). (14:48).
an-Nu’mani has narrated from Ka’ab that he said: al-Mahdi (‘aj) will do this.129 It implies that the condition of the earth during the period of Imam al-Mahdi (‘aj) will be changed into another condition due to the excess of justice, rain, trees, crops and other blessings.
In Kashf al-Ghummah 130 it is narrated from the Messenger of Allah (S) that he said: My Ummah will be blessed during the time of the al-Mahdi with blessings that the righteous as well as the transgressors have never been blessed before. The heavens will send on them continuous rains and the earth will not keep in itself any vegetation.
According to the report of Ganji in Bayan131: The earth will put forth its fruits and will not conceal anything from him.
According to the report of Baghawi: The sky will not retain anything in itself, but it will send it one after another and the earth will not keep back any of the vegetation, except that it will reveal it till the living would wish that the dead were alive to enjoy it.132
Shaykh Tabarsi has narrated in Ihtijaj133 from Amir Al-Mu’minin (‘a) that he said regarding Imam al-Mahdi (‘aj): During his time, the earth will put forth its vegetation and the sky will send down its blessing.
Similarly, it is narrated in Al-Khisal as was mentioned above: So much so that a woman will travel between Iraq and Syria without placing her foot on anything, but grass; carrying jewels without being attacked by any beast.134
In Ikhtisas135 of Shaykh Al-Mufid, it is narrated from the Messenger of Allah (S) that he said: When it is the time of the advent of the Qa’im, a caller will call out from the sky: O people, the reign of the tyrants is over; and the best of the Ummah of Muhammad (S) has become your ruler.
Till he said: After his reappearance, birds will reproduce in abundance, fishes in the seas will breed in abundance, the water will surge and springs will burst forth everywhere, the earth will vegetate more than is required.136
In Iqdud Durar,137 it is narrated from the Messenger of Allah (S) that he said regarding the account of al-Mahdi (‘aj): The folks of the heavens as well as the earth will be elated with his reappearance; and the birds, animals and fishes; rain will increase during his rulership; canals will be expanded and the earth will increase its output and throw out its treasures.
Sayyid Ali Ibn Tawus has narrated from Sahifah Idris (‘a) in his book of Sad as-Sa’ud138 under the question of Iblis that:
O Lord, give me respite till the day the creatures are raised.
The reply of the Almighty Allah was:
No, but you are given respite till the appointed day. So, indeed, it is the day when I will command that the earth should be purified from infidelity, polytheism and disobedience and I will choose for that time My servants for Me, whose hearts I have tested for faith and will fill them up with abstemiousness, sincerity, certainty, piety, humility, truthfulness, forbearance, patience, dignity, piety in the world and inclination to that which is with Me. And I will send them back as caretakers of the sun and the moon; that is who will worship day and night.
I will appoint him as the Caliph on the earth and bestow power to him on the religion, which I have chosen for him. They will worship Me and will not choose anything over Me. They will pray at its time, when it is due and command the good and forbid evil; at that time and I will place trust on the earth. Thus, he will neither harm anything nor fear anything. At that time the wild beasts and cattle will live among the people; none of them causing any hurt to the others.
I will take away the sting of every stinger from the reptiles etc.; and will take away the poison of the animals and send down heavenly blessings from the sky and the earth; and the earth will shine with the best of its vegetation and put forth different kinds of fruits; and I will place kindness between them, thus, they will be equitable with one another and will deal with justice.
Thus, the poor will become needless and no one will have any precedence over others; the elders will have mercy on the young and the young shall respect the elders, and they will follow religion and judge on the basis of it.
They are my friends; I chose for them the prophethood of Mustafa and trusteeship of Murtaza. Thus, I returned for them the prophet and messenger and sent them back for him friends and helpers.
These are the best of the followers, whom I chose for My Prophet Muhammad (S) and My trustee, Murtaza. This is the time that I have concealed in My unseen knowledge and it will definitely come to pass and on that day I will destroy you along with your infantry and cavalry and all the army. So, go away as you are given respite till the appointed day.
All the points mentioned in these statements have not been realized so far; and according to Shi’a and Sunni reports they are the distinctive qualities of the period of Imam al-Mahdi (‘aj).
In Anwar al-Maziya,139 it is narrated from Sayyid Ali Ibn Abd al-Hamid, who has quoted from Imam Ja’far as-Sadiq (‘a) that he said regarding the verse:
قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ
“He said: So surely you are of the respited ones” (15:37).
إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ
“Till the period of the time made known” (15:38).
What is that hour Allah is talking about? He said: “The known hour is the time of the advent of the Qa’im of Aali Muhammad. When the Almighty Allah makes him reappear in the Masjid of Kufa, Iblis will come on his knees saying: ‘O woe upon these days.’ At that time the Imam will catch him by his forelocks and put him to death. That time is the day of the known hour, when his time would be up.”
In Tafsir Ali Ibn Ibrahim,140 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said regarding the interpretation of:
مُدْهَامَّتَانِ
“Both inclining to blackness” (55:64).
“Mecca and Medina will be joined with date trees.”
It is mentioned in the sermon of Amir Al-Mu’minin (‘a) in Muntakhab by Hasan Ibn Sulaiman Hilli that the earth will be illuminated with justice and the sky will send down its rain and the trees will put forth their fruits and the earth will present its vegetation and will embellish itself with its inhabitants.
Twenty-Fourth: Perfection Of Intellects Through Auspiciousness Of The Imam
Perfection of intellects through auspiciousness of the Imam and passing of his hand over their heads as a result of which malice and greed will go away from their hearts, which has become the second nature of human beings since the day Haabil was killed till date and the excess of sciences and his wisdom as is mentioned in Asal Zarrad that he said: I asked Imam Ja’far as-Sadiq (‘a): I fear that I may not be from the believers.
He asked: Why?
He replied: Because I do not find anyone among ourselves for whom his brother is more precious than his gold and silver and we find that gold and silver are most precious for him than the brotherhood, which has gathered us on the love for Amir Al-Mu’minin (‘a).
He said: No, it is as you say. Indeed, you all are believers, but you will not perfect your faith till the time our Qa’im will appear; thus, at that time Allah, the Mighty and the High will gather your intellects.141
In Khara’ij142 of Rawandi and Kamal ad-Din143 of as-Saduq, it is narrated from Imam Muhammad Al-Baqir (‘a) that he said; When our Qa’im appears, he will pass his hands over the heads of people; thus, as a result of that their intellects will unite and he will perfect their understandings.
Shaykh Kulaini has narrated from Saeed Ibn Hasan that Imam Muhammad Al-Baqir (‘a) said to me: “Does one of you come to his brother in faith, puts his hand into his pocket and fulfills his need and that brother in faith does not stop him?”
I replied: “I don’t know of such a one among us.”
Imam (‘a) said: “Then you are not true friends of each other.”
I said: Then, there is destruction in this condition.
He said: No, indeed these people are such that they have not yet been given their intellects.144
In Ikhtisas145 of Shaykh Al-Mufid, it is narrated that someone asked the Imam that our associates in Kufa are in large numbers. Thus, if you wish, they would definitely obey you.
He asked: “Does one of you come to his brother in faith, puts his hand into his pocket and fulfills his need and that brother in faith does not stop him?”
I replied: “No.”
Imam (‘a) said: “Then they are more miserly to their bloods.”
Then he said: Indeed, the people are well off. You may marry among them and inherit from each other and apply legal penalties to them and return your trusts till Qa’im (‘aj) rises up; at that time, separation will appear and a man will come to his brother. Put his hand in his pocket and fulfil his need and he will not restrain him.
In Kamal ad-Din,146 Shaykh as-Saduq has narrated from Amir Al-Mu’minin (‘a) that he said: Among the qualities of al-Mahdi (‘aj) is that he will place his hand on the heads of people; thus, will not remain a believer, but that his heart will become as strong as an iron ingot. In Al-Khisal,147 it is narrated from Amir Al-Mu’minin (‘a) that he said under the account of Imam al-Mahdi (‘aj): Indeed, all malice and enmity will be removed from the hearts of people.
In Kashf al-Ghummah,148 it is narrated from the Messenger of Allah (S) that he said: It is this instance that the Almighty Allah will place needlessness in the hearts of the people. It is clear that when two filthy qualities leave a person and these pleasing qualities enter him that the people will become self-sufficient.
In Kamal ad-Din,149 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said to Aban Ibn Taghlib: Very soon, 313 persons will come to your Masjid - that is the Masjid of Mecca - the people of Mecca will know that they are not natives. All of them will be carrying swords and each of the swords will be inscribed with the Kalimah; from each of which, a hundred Kalimas will be coming out.
According to the report of an-Nu’mani,150 each of the swords will be inscribed with the Kalimah, from each of which, a hundred Kalimas will be coming out. In a sermon of Amir Al-Mu’minin (‘a) it is mentioned: At that time, knowledge will be inserted in the hearts of believers; thus, a believer will not be needful of knowledge, which is with his brother. At that time the interpretation of the following verse will be realized:
وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا
“And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise” (4:130).151
Twenty-Fifth: Extraordinary Strength Of The Companions Of The Imam
As is narrated in Al-Kafi152 and Khara’ij:153 from Imam Ja’far as-Sadiq (‘a) that he said: Indeed, when our Qa’im arises, the Almighty Allah will empower the hearing and sight our Shi’a to such an extent that if there is a distance of four Farsakhs between them and the Qa’im, when he speaks, they will be able to hear and see the Imam.
Venerable Shaykh, Fazl Ibn Shazan has narrated in his book of Ghaibah from the same Imam that he said: Without any doubt, the believer during the period of Qa’im in east will be able to see his brother in the west. And in the same way one in the west will see his brother in the east.154
Twenty-Sixth: Longevity Of The Companions And Helpers Of The Imam
As Shaykh Al-Mufid has stated in Irshad155 and Fazl Ibn Shazan has narrated from Imam Ja’far as-Sadiq (‘a) that he said: During that time a man will live for as long as he produces a thousand sons, without there being a daughter.156
In Tafsir Al-Ayyashi157 it is narrated from Amir Al-Mu’minin (‘a) that he said regarding the circumstances of Imam al-Mahdi (‘aj): By the one, who split the seed and created life, indeed there will live at that time citizens, in prosperity and comfort and they will not leave the world till they produce a thousand sons, who will be safe from every heresy and calamity and separation from religion; acting on the Book of Allah and Sunnah of His Prophet, Indeed, calamities will be destroyed for them; that is they will never fall into calamities and doubts.
Twenty-Seventh: Physical Infirmities Will Be Removed For The Companions Of The Imam
As mentioned in the previous report and in Khara’ij158 of Rawandi, it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: Whoever lives up to the time of our Qa’im, would be immune from all calamities or the weak will become strong.
In Ghaibah an-Nu’mani,159 it is narrated from Imam Sajjad (‘a) that he said: When the Qa’im rises up, the Almighty Allah will take away from every believer calamity and restore his power.
This great honour will not be like the curing of Prophet ‘Isa (‘a) and other prophets, sometimes by way of miracle and exhausting of argument, blind, dumb or deaf or the sick for the apostate or the hypocrite in some instances; on the contrary it is taking away of these calamities and travails from all believing men and women; it is a sign of reappearance of the Holy Imams (‘a) and receiving of honour by Imam al-Mahdi (‘aj) that when the folks of Paradise will firstly wash in the purified spring and the spring of life and get rid of all physical infirmities so that they can step in the gathering of the proximate servants of God and they will hear:
سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ
“Peace be on you, you shall be happy; therefore enter it to abide” (39:73).
The difference between these two cures is more than the distance between the earth and the heavens.
Twenty-Eighth: Strength Of Forty Men For Each Of The Imam’s Companions
As mentioned in Al-Kafi,160 quoting from Abd al-Malik Ibn Ayyin that he said: I wept and said to Imam Muhammad Al-Baqir (‘a): I wish to live up to the time of the rule of the Imam, and at the time have strength left in me.
He said: Are you not pleased that some of your enemies will destroy others and you remain comfortable in your houses? Indeed, if this comes to pass; that is the great deliverance; each man from you will be given the strength of forty men and your hearts will become as strong as ingots of iron. If you want, you will be able to move mountain by that power. And you will be the pillars of the earth and its treasure.
In Kamal ad-Din,161 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: “When Prophet Lut (‘a) told his people:
قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ
“He said: Ah! that I had power to suppress you, rather I shall have recourse to a strong support” (11:80).
He did not mean to say anything, except that he was wishing for the power of Qa’im (‘aj) and ‘a strong support’ are his companions, each of whom would have the strength of forty men and their hearts would be more solid than a mountain of iron, such that if they wanted, they could move a mountain of iron from its place. And they shall not lay down arms till Allah, the Mighty and Sublime is satisfied.”
The same point is mentioned in Al-Khisal,162 quoting from Imam Sajjad (‘a) and Ayyashi has stated in his Tafsir:163 and Shaykh Al-Mufid has said in Ikhtisas164 and Ibn Qulwayh has said in Kamil az-Ziyarah165 and Fazl Ibn Shazan in Ghaibah166 narrating from Imam Ja’far as-Sadiq (‘a) that he said thus.
It was previously mentioned in Kamal ad-Din that Amir Al-Mu’minin (‘a) said: Imam al-Mahdi (‘aj) will place his hands on the heads of people; thus, there will not remain any believer, but that his heart will become stronger than a hunk of iron and the Almighty Allah will give each of them the strength of forty persons.167 And in Basa’ir ad-Darajat,168 Saffaar has narrated from Imam Muhammad Al-Baqir (‘a) that he said: When our kingdom is established and our al-Mahdi appears, a man from our Shi’a would be daring than a lion and sharper than a spear. He will trample our enemies under his feet and hit him with his hands; and this will occur at the time of the descent of the mercy of the Almighty Allah and His deliverance on the people.
Twenty-Ninth: Needlessness Of The People From The Sun And Moon
As Ali Ibn Ibrahim has narrated in his Tafsir from Imam Ja’far as-Sadiq (‘a) that he said under the interpretation of the verse:
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا …َ
“And the earth shall beam with the light of its Lord…” (39:69).
“The Lord of the earth is the Imam of the earth.”
The narrator asked: “What will happen when he appears?”
He replied: “People will become needless of the light of the Sun and the Moon and they will be content with the effulgence of Imam (‘a).”169
In Irshad170 of Shaykh Al-Mufid and Ghaibah171 of Shaykh At-Tusi, it is narrated from the same Imam that he said: When our Qa’im rises up, the earth will be illuminated by the light of the lord of the earth and the people will become needless of the light of the sun and darkness will disappear.
as-Saduq has mentioned this point in Kamal ad-Din172 that Imam Ali ar-Ridha’ (‘a) said the same and also, said: Imam al-Mahdi (‘aj) will not cast a shadow.
Shaykh Khazzaaz has mentioned in Kifayat al-’Asr173 narrating from the same Imam that he said regarding Imam al-Mahdi (‘aj): He is the one, who will go into occultation before his reappearance; when he reappears, the earth will be illuminated by his effulgence.
It is known by the context of the first report that it implies apparent light and it is Also, possible that it can be spiritual light, which is in fact the light of knowledge, wisdom and justice.
In Ghaibah of Fazl Ibn Shazan, it is narrated through correct chain of narrators from the Imam that he said: When our Qa’im rises, the earth will be lighted up with his light and will make the people needless of the light of the Sun and darkness will be dispelled and a man will live in his kingdom till he produces a thousand male issues without there being a female issue for him. And the earth will expose its treasures till people see it on its surface. A person from you would look out for someone to give Zakat to, but he will not find any such man as all would be needless due to the blessings of Allah.174
Thirtieth: He Would Be Having The Standard Of The Messenger Of Allah (S)
Which except for the Battle of Badr and Jamal has not been unfurled.
Shaykh an-Nu’mani has narrated from Imam Ja’far as-Sadiq (‘a) that he said in a report: It is the banner of the Prophet (S) that Jibra’il has brought (from the Heaven) on the day (battle) of Badr. It is not of cotton, flax or silk.
I said: “Then what is it made of?”
He said: “It is made of the leaves of Paradise. The Prophet (S) spread it on the day of Badr and then folded it and given it to Ali Ibn Abi Talib (‘a). It was with Imam Ali (‘a) until he spread it out on the day of the battle of Jamal against the people of Basra and gained victory. Then he folded and kept it safe. It is with us and no one is to spread it until Qa’im (‘aj) appears. When he appears, he will spread it and then everyone in the east and the west will curse it. Terror will move a month before it, a month behind it, a month on its right side and a month on its left side.”175
It is Also, narrated from Imam Muhammad Al-Baqir (‘a) that he said to Abu Hamza: “O Saabit, as if I see Qa’im of my family coming near to your Najaf.”
He pointed towards Kufa and then added: “When he comes to your Najaf, he will spread the banner of the Prophet (S) and then the angels of Badr will descend to him.”
I asked him: “What is the banner of the Prophet (S)?” He said: “Its pole is from the pole of the Throne of Allah and from His mercy. The rest of it is from the assistance of Allah. Allah will cause to perish everything that he swoops on with this banner.”176
According to the report of as-Saduq in Kamal ad-Din177, when he waves the flag of the Messenger of Allah (S) 13000 angels will come down to him. Of them, 13 will be waiting for the Qa’im. Then he has mentioned the details of those angels as we stated above.
In Ghaibah an-Nu’mani178,it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: When Imam Ali (‘a) met with the people of Basra (in the battle of Jamal), he raised the banner of the Prophet (S) and their (people of Basra’s) legs began to shake. They were so until before the sunset when they said: “O Ibn Abu Talib, give us security!” Then Imam Ali (‘a) said to his army: “Don’t kill the captives. Don’t finish off the wounded. Don’t pursue the fleers. Whoever lays down his arms is to be safe and whoever closes his door (stays at home) is to be safe.” When the battle of Siffin broke out, Imam Ali’s companions insisted on him to raise the banner of the Prophet (S), but he refused. They sent to him his two sons, Hasan and Husayn (‘a) and his close companion Ammar Ibn Yasir as mediators. He said to Hasan:
“My son, the people have a term that they must reach. No one is to raise this banner after me, except Qa’im (‘aj).”
Thirty-First: The Armor Of The Holy Prophet (S) Will Not Fit Anyone, Except Imam Az-Zaman (‘A)
As narrated in Basa’ir ad-Darajat179 from Imam Ja’far as-Sadiq (‘a) that after the description of the heirloom of the Messenger of Allah (S), which is in their possession, he said: Our Qa’im is one that when he puts on the armor of the Messenger of Allah (S) it will fit him perfectly. Indeed, Imam Muhammad Al-Baqir (‘a) had tried it on, but it was too loose for him.
The narrator asked: Are you stouter or Imam Muhammad Al-Baqir (‘a).
He replied: Imam Muhammad Al-Baqir (‘a) was stouter than him. Indeed, I Also, tried it on, but it was a little oversize in length.
In another report, the same points are mentioned in different wordings.
There it is Also, mentioned180 and Rawandi has narrated in Khara’ij181 from Abu Baseer that he said: I asked Imam Ja’far as-Sadiq (‘a): May I be sacrificed on you; I wish to touch your chest.
He said: You can do so. So I touched his chest and arms.
He asked: Why did you do this, O Abu Muhammad?
I replied: May I be sacrificed on you, I heard from your father that indeed the chest of the Qa’im is broad and his shoulders are wide and there is distance between them.
He said: O Abu Muhammad, my respected father put on the armor of the Holy Prophet (S) and it dangled till the ground. After that when I put it on, it proved the same for me as well. Now, it is reserved for Imam Qa’im and it would fit him like it fitted the Messenger of Allah (S).
According to the report of Rawandi: And that armor fits the master of this affair. That is, it will be exactly the same length for him as it was for the Messenger of Allah (S). And there are numerous traditional reports of this type. Allamah al-Majlisi has stated in the seventh volume of Bihar that it has come in traditions that the Imams (‘a) were having two armors. One of them being the sign of Imamate, which fitted every Imam and the second was the sign of the Qa’im (‘aj), which did not fit anyone, except him.182
Thirty-Second: A Special Cloud To Accompany Him
A cloud, which Allah has kept in store for him. It contains lightning and thunder.
As Saffaar has narrated in Basa’ir183 and Shaykh Al-Mufid in Ikhtisas184, through a number of chains of narrators from Imam Muhammad Al-Baqir (‘a) that he said: Know that indeed, Dhul Qarnain was given the choice of two clouds; thus, he chose Dhalool; that is comfort and the Saab was kept in store for the Qa’im.
The narrator asked: What is Saab?
He replied: It is a cloud in which there is lightning and thunder; thus, your companion will mount it. Know that the Imam would be mounted on that cloud. Thus, it will take him up to the paths of the seven heavens and the seven earths; five of them being inhabited and two of them are abandoned.
It is Also, narrated from Imam Ja’far as-Sadiq (‘a) that he said: The Almighty Allah gave Dhul Qarnain the choice of two: hard and tame clouds and he chose the tame one and it is one in which there is no lightning and thunder. And if he had chosen the hard one, it would not have become available for him, because the Almighty Allah has stored it for Qa’im (‘aj).185
Thirty-Third: End Of Fear And Dissimulation
End of fear and dissimulation from the infidels, polytheists and hypocrites and the servitude of the Almighty Allah will continue and affairs of the world will be conducted according to divine commands and heavenly laws, without their being any need of leaving any of them among the opponents and committing of evil acts according to the character of the oppressors as the Almighty Allah said in the Holy Qur’an:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me…” (24:55).
It is clear to all the just-minded that this promise of Caliphate, which the Almighty Allah has given that He will give to some of them, who are having the rank of faith and perform the best deeds in the world, after their Prophet (S); will be established during the period of their Caliphate by the complete religion, which the Almighty Allah has liked from him and he becomes secure after fear, which is caused from the people and he will worship with all the creatures of the Almighty Allah without dissimulation, as that is a kind of polytheism; even though by the coming together of the conditions, it becomes obligatory.
So that the heart may be at rest with the reality of faith over polytheism and disbelief of the organs and the tongue is not the compensation of the security of life of such Caliph and Caliphate is suspended by it. And such prosperity, peace and stability in religion and society has not been so far among the Muslims and no one has told of such a period and cannot give, except one, which all Muslims are informed that the Holy Prophet (S) promised that a period of degradation for hypocrites and apostates will be there and the day of respect, honour and worship for believers is the day of the appearance of Imam al-Mahdi (‘aj).
As is proved from the reports of the two sects and some opponents have said that the verse denotes the period of the three Caliphs, and the statement of Wasti is restricted to the period of the three Caliphs, this is nothing but sophistry and denial of the obvious. Thus, it is explained in the books of Imamate and the ancient circumstances are not concealed from anyone that not a single day has ever passed on the Muslims, which fulfilled the three conditions, what to say of months and years? Therefore, it has come in Imamite reports that the revelation of the verse pertains to Imam Qa’im (‘aj).
In Majma Al-Bayan186, Shaykh Tabarsi has said that it is narrated from Ahl Al-Bayt (‘a) that this verse pertains to Imam al-Mahdi (‘aj) and Ayyashi has narrated that Imam Sajjad (‘a) recited this verse and then said: They are, by Allah, the Shi’a of us, Ahl Al-Bayt. These functions, that is these three great favours shall be performed at their hands and at the hands of a man from us; who is the al-Mahdi of this Ummah.
In Kamal ad-Din187, as-Saduq has narrated from Imam Ja’far as-Sadiq (‘a) that he said after the mention of Nuh (‘a) and the awaiting of the believers for deliverance: Likewise, is the Qa’im (‘aj). The days of his occultation will be lengthy, so that truth may become clear, and belief may become pure from impurity for the Shi’a; free from the wicked disposition of the hypocrites when they expect heirship and empowerment and a vast security in the reign of the Qa’im (‘aj).”
Mufazzal says, I asked, “O son of Allah’s Messenger, the Ahl Al-Bayt-haters (نَوَاصِب) believe this verse is revealed about Abu Bakr, Umar, ‘Uthman and Ali.”
He said, “May Allah not guide the hearts of the Nawasib. When was the religion which Allah and His Messenger empowered through spread of security in the Ummah and the departure of fear from their hearts and doubts from breasts during the reign of anyone of them? And in the reign of Ali (‘a) especially with the apostasy of Muslims and mischiefs, which were occurring in their days and the wars that were breaking out between the disbelievers and between themselves.”
He has narrated from Imam Ali ar-Ridha’ (‘a) that he said: One, who does not have piety does not have religion and whosoever does not have dissimulation does not have faith and indeed the most honoured among you near Allah is the one most pious of you. His Eminence was asked: Till when does he have to observe Taqayyah? He replied: Till the day of the appointed hour and on that day is the reappearance of our (Ahl Al-Bayt’s) Qa’im. Thus, whosoever abandons Taqayyah before his reappearance is not from us.188
Thirty-Fourth: The Kingdom Of The Imam Will Extend To The Whole Earth
From east to the west, in the lands as well as the seas, on habited places and wilderness and on mountains and plains and there will not remain any place where his command is not applicable and reports stating this fact are widely narrated.
Shaykh as-Saduq has said in Ilal189, ‘Uyun190 and Kamal ad-Din191 has narrated from the Messenger of Allah (S) that he said in a lengthy report: So, I looked and I was before my Lord. I saw twelve lights on the empyrean of the throne. In each light I saw a green line. The names of each of my successors was written in it. The first name was that of Ali Ibn Abi Talib and the last was al-Mahdi.
I asked, ‘O my Lord, are they my successors after me?’
The reply was, ‘Yes, O Muhammad, after you, they are My friends, legatees, the chosen ones and My proof on My servants. They are your successors and Caliphs and the best of creations after you. By My majesty and glory, I shall reveal My religion through them and exalt My words through them and through the last of them, I shall purify the earth from My enemies.
And I shall make him the absolute master of the whole world. I shall make the wind subservient to his command and make the hard cloud proof for him so that he may ride upon it to go wherever he likes in the sky and the earth and I shall assist him with My armies and strengthen him with My angels. So that My call is raised and all the creatures gather upon My Oneness. Thus, his rulership would endure and continue and from My friends, I shall make one after the other the leaders of My faith till Qiyamat.
In Kamal ad-Din192, it is narrated from the Messenger of Allah (S) that he said after the description of the kingdom of Dhul Qarnain: The Almighty Allah would repeat his Sunnah in the Qa’im of my progeny till he conquers the east and the west of the earth. Till there does not remain any wet and dry place, mountain and highland, that Dhul Qarnain had crossed.
Also, it was already mentioned from Imam Muhammad Al-Baqir (‘a) that he said: As if I can see the companions of the Qa’im (‘aj) that have filled up the earth from the east to the west.193
In Tafsir Al-Ayyashi194 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said regarding the interpretation of the verse:
أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
And to Him submits whoever is in the heavens and the earth, willingly or unwillingly… (3:83).
When our Qa’im arises, there will not remain any land, but that it will call out the testimony of ‘There is no god, except Allah, and that Muhammad is the messenger of Allah’.
He has Also, narrated from Imam Musa al-Kadhim (‘a) under the interpretation of the same verse that it was revealed for Imam Qa’im (‘aj) when he will expel the Jews, Christians, Sabaen, heretics and infidels from the east and west of the earth; then he will present Islam to them. Thus, one, who accepts Islam, willingly would be ordered to pray and pay Zakat and act on the laws for Muslim, and what Allah has made obligatory. And he will slay all those who do not embrace Islam till there will not remain anyone in the east or the west, but the monotheists. The narrator asked: May I be sacrificed on you, the people are more than these. He replied: Indeed, when the Almighty Allah makes an intention to do something, He makes the more less and makes the less as more.195
Yusuf Ibn Yahya Salmi in the ninth chapter of the book of Iqdud Durar has mentioned a large number of reports regarding the description of the victories of the Imam and conquest of Constantinople, Rome, Asia Minor, China, Kabul, Algeria and other countries, all of which cannot be mentioned here.
Thirty-Fifth: Filling Up Of The Whole Earth With Justice And Equity
There are very few reports, whether divine or prophetic, whether general or special, which talk of the glad tidings of Imam al-Mahdi (‘aj) in which it is not mentioned that he would fill up the earth with justice and equity as it would be fraught with injustice and oppression.
In ‘Uyun196, it is narrated from Imam Ali ar-Ridha’ (‘a) that he said: When Imam al-Mahdi (‘aj) reappears, the earth will be lit up with the light of its Lord and the balance of equity will be
In Kamal ad-Din197, it is narrated from Imam Ja’far as-Sadiq (‘a) under the interpretation of the verse:
…سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ َ
“Travel through them nights and days, secure” (34:18).
That it implies Qa’im of us, Ahl Al-Bayt (‘a); that is during his reign, anyone, who travels anywhere will be safe and secure.
In Tafsir Al-Ayyashi198 it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: His Eminence and his companions will fight till the creatures acknowledge God with His oneness and do not associate anything will Him; so much so that an aged lady will travel from the east to the west and no one will trouble her.
In Irshad199, of Shaykh Al-Mufid, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: When the Qa’im rises up, he will rule with justice. In his time, injustice will be removed and the roads will be safe. The earth will produce its benefits and every due will be restored to its proper person. No people of any other religion will remain without being shown Islam and confessing faith in it.
In Kamal ad-Din200, it is narrated that Rayyan Ibn Sult asked Imam Ali ar-Ridha’ (‘a): Are you the Sahib Al-’Amr (Master of Affair)?
He replied: I am Also, Sahib al-Amr, but not the Sahib al-Amr, who would fill the earth with justice as it would have been fraught with tyranny and oppression.
Thirty-Sixth: He Will Dispense Justice Among The People According To The Knowledge Of Imamate
He will dispense justice among the people according to the knowledge of Imamate and will not demand proof and witness from anyone. Thus, in Basa’ir ad-Darajat201, Saffaar has narrated from Imam Ja’far as-Sadiq (‘a) that he said: The world will not end till a man from us, Ahl Al-Bayt (‘a) is not born and he does not arise, who will judge like Prophet Dawood (‘a) and the progeny of Dawood (‘a). He will not ask for evidence in any of the cases. He will judge each case on the basis of his knowledge.
According to another report, he said: He will bestow to each person his judgment.202
Also, it is narrated from the same Imam that he said: When the Qa’im of Aali Muhammad (‘a) arises, he will Also, judge according to the judgment of Prophet Dawood and Prophet Sulaiman (‘a) and he will not ask for evidence.203
In Dawat204, Sayyid Fazlullah Rawandi has narrated from Imam Hasan al-’Askari (‘a) that he wrote and asked: When the Qa’im arises, by which law would he rule? He replied: When he appears, he will rule the people according to his knowledge like the judgment of Dawood and he will not ask for proof from the people.
In Khara’ij Rawandi205, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: As if I can see the white fowl above the Hajar Aswad and below it a man dispensing justice in the style of Dawood and Sulaiman and he will not ask for proof.
In Irshad206 of Shaykh Al-Mufid narrated from the same Imam that he and Ghaibah Fazl207 it is said: When the Qa’im of Aali Muhammad (‘a) rises up; he will judge among the people according to the style of Dawood and he will not ask for proof. The Almighty Allah will inspire him; thus, he will judge according to his knowledge and will inform every people what they have concealed in their hearts.
In Ghaibah an-Nu’mani208, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: The caller of Imam al-Mahdi (‘aj) will call out that this is al-Mahdi, he judges according to the style of Dawood and Sulaiman and he does not ask people to provide proof or testimony.
In Kamal ad-Din209, of as-Saduq it is narrated from the same Imam that he said: Then the Almighty Allah shall send a breeze that shall call out in every valley, ‘This is al-Mahdi, who shall judge like Prophet Dawood and Sulaiman and he would not ask for evidence.’
In Ghaibah Fazl Ibn Shazan, it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: The Qa’im will rule for three hundred years and add nine years to it as the folks of the cave tarried in their cave; he would fill up the earth with justice and equity as it would be fraught with injustice and oppression. The Almighty Allah would conquer the west and east of the world for him and all the people would be killed, except those who follow the religion of Muhammad (S) and he will act according to the practice of Sulaiman Ibn Dawood (‘a). He will call out the sun and the moon and they will answer him and the earth will fold up for him and revelation will be sent to him; thus, he will act according to the revelation by the command of the Almighty Allah.210
Thirty-Seventh: He Would Bring Special Laws
He would bring special laws, which till the time of the Imam have not been declared and enforced as is mentioned in Al-Kafi211, and Kamal ad-Din212 from Imam Ja’far as-Sadiq (‘a) that he said: Two bloods are made lawful by Allah, the Mighty and Sublime and no one can issue a judgment regarding them; till the time Allah, the Mighty and Sublime will send the Qa’im from Ahl Al-Bayt (‘a) and he will judge according to the command of Allah. Thus, at that time testimony will not be needed. The married fornicator will be stoned to death and the one, who refuses to pay the Zakat will be beheaded.
In Al-Khisal213 it is narrated from Imam Ja’far as-Sadiq (‘a) and Imam Musa al-Kadhim (‘a) that they said: When our Qa’im rises up, he will issue three orders, which none has ordered before him: he will execute the aged fornicator, execute the one, who refuses to pay Zakat and allow inheritance between brothers who are related to each other through spiritual brotherhood.
In Ghaibah an-Nu’mani214, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: I could have killed those who fled and finished off the wounded (warriors), but 1 did not do so fearing for the end of my companions that if they might be wounded, they would not be killed. But Qa’im (‘aj) is permitted to kill those who flee and finish off the wounded.
The venerable Shaykh, Fazl Ibn Shazan has narrated from Imam Muhammad Al-Baqir (‘a) that he said: Qa’im will issue some orders, which even his companions will deny from those who wield the sword before the Imam and that is the law of Adam (‘a). Thus, he will call them before him and order them to be executed. Then he will issue another order; some of those who have fought on his side will deny that also. That will be the judgment of Dawood (‘a).
Thus, he would summon them and have them executed. Then he will issue the third order. Some of those, who have fought on his side will deny that also. Thus, he would summon them and have them executed. Then he will issue the fourth order and it will be the order of Prophet Muhammad (S); thus, no one will deny that.215
It has come in some reports that Imam al-Mahdi (‘aj) will not accept Jizya and he will break the crucifix and kill the swine.
Shaykh Tabarsi has said in Ilam al-Wara’ 216 that the same Imam said: He will eliminate a twenty-years-old man, who has not learnt the laws of religion.
In Mazar217 of Muhammad Ibn Mash-Hadi, it is narrated that Abu Baseer asked Imam Ja’far as-Sadiq (‘a): “And what will be the fate of the enemies of Ahl Al-Bayt (‘a)?”
He replied: “O Abu Muhammad, there would be no scope for our enemies during our rule. The Almighty Allah has made their blood lawful for us after the reappearance of Imam Qa’im (‘aj), which is at present unlawful for us. None of us should be deceived. When Imam Qa’im (‘aj) reappears, he would take full revenge for all of us.”
Thirty-Eighth: Exposure Of All The Stages Of The Sciences
In Khara’ij218, Qutub Rawandi has narrated from Imam Ja’far as-Sadiq (‘a) that he said: Knowledge consists of twenty-seven letters - all that the prophets brought is two letters and people have not received till date more than two letters. And when our Qa’im arises, he would bring another twenty-five letters and spread them among the people and add them to the two letters and spread the knowledge of twenty-seven letters.
In Basa’ir219, Shaykh Saffaar has narrated from the same Imam that he said: There was a small scroll in the handle of the sword of the Messenger of Allah (S). Imam Ali (‘a) called his son, Hasan (‘a) and gave that scroll to him and gave a knife to him and said: Open it. He was unable to open it. Then he opened it for him. Then he said: Read it. Hasan (‘a) read: Alif, Yaseen, Lam and a letter after a letter.
He rolled it up and gave it to his son, Husayn (‘a). He was unable to open it. Then he unrolled it for him and said: Read it.
He read what Imam Hasan (‘a) had read.
He rolled it up and gave it to his son, Muhammad Ibn Hanfiyyah; he could not open it. So he opened it for him and said: Read. He could not read anything in it. Ali (‘a) took it, rolled it up and tied it to the sword of the Messenger of Allah (S).
The narrator asked: What was there in that scroll?
He replied: They are letters, each of which would open a thousand chapters. And he said: Nothing has come out of it except two letters so far.
According to another chain of narrators, it is narrated from Abu Baseer that he asked the Imam: What was there in the handle of the sword of the Messenger of Allah (S)?
He replied in the same way as the previous report and it is clear that these two reports of the Shaykh are reports of Rawandi and the exposition of the remaining letters will be the special feature of the rule of Imam al-Mahdi (‘aj), and Allah knows best.
Thirty-Ninth: Bringing Out Of The Heavenly Sword For The Companions Of Imam al-Mahdi (‘aj)
As an-Nu’mani has written in Ghaibah220, narrating from Imam Ja’far as-Sadiq (‘a) that he said: When the Qa’im appears, swords will come out for the battle and on each sword will be inscribed the name and father’s name of the person for whom it is sent.
In Ikhtisas221 of Shaykh Al-Mufid it is narrated from the same Imam that he said: When Imam Qa’im (‘aj) reappears, he would come to Rahba, Kufa on foot (so saying, he pointed in a direction).
Then he said: He would say: Dig this place. They would dig at that spot and take out 12000 coats of mail, 12000 swords and 12000 two-sided helmets. At that time he would summon 12000 (followers or servants) retainers and non-Arabs and arm them with these items. Then he would say: Eliminate whoever does not have faith in what you believe.
Fortieth: Obedience Of Animals To The Companions Of The Imam
As was mentioned in the saying of His Eminence.
Forty-First: Gushing Out Of A Stream Of Water And A Stream Of Milk
The stone of Musa (‘a) will be present at the seat of kingdom of Imam al-Mahdi (‘aj) outside Kufa.
In Khara’ij222, it is narrated that when Qa’im (‘aj) camps in Mecca and intends to move to Kufa, an announcer would say: None of you may carry any food or water on the journey. And His Eminence would carry with himself the stone of Musa Ibn Imran, from which twelve streams had gushed out.
Then he will not halt at any stage, but that he will fix it and streams would burst forth from it and anyone that felt hunger, will eat from it and any that felt thirsty, will drink from it. Thus, it would be their only source of food and water till they reach Najaf, which is before Kufa. When they arrive there, water and milk would continuously flow out of it. Anyone that feels hunger, satiates himself from it and any that feels thirsty, drinks from it.
Forty-Second: Almighty Allah Gave Distinction To Imam al-Mahdi (‘aj) On The Night Of Mi’raj For The Messenger Of Allah (S)
Almighty Allah gave distinction to Imam al-Mahdi (‘aj) on the night of Mi’raj for the Messenger of Allah (S) after displaying the luminosities of the Holy Imams (‘a) to the Prophet from Amir Al-Mu’minin (‘a) to Hujjat (‘a). It is mentioned in the traditional report of Ibn Ayyash that this Qa’im will make as lawful My lawful and will deem as unlawful My unlawful and take revenge from My enemies, O Muhammad.
“O Muhammad, love him and love one, who loves him and one, who loves him…”223
Forty-Third: Descent Of Ruhullah ‘Isa Ibn Maryam (‘A)
Descent of Ruhullah ‘Isa Ibn Maryam (‘a) from the heaven to assist Imam al-Mahdi (‘aj) and his praying behind His Eminence.
We should know that though it is not likely that claim of establishing of religion in these ages is on the superiority of Purified Imams (‘a) over all the prophets and messengers; even Ul al-Azm prophets, like, ‘Isa (‘a); but:
Firstly: During the past ages this matter was a speculative issue and all were opposed to our scholars, what to say of Ahl al-Sunna that some of them issued verdicts of apostasy against those who accorded superiority to anyone else over the prophets.
Shaykh Al-Mufid says in the book of Maqalaat:224
They have cut off a group of Imamate, that is Imamiyah over the superiority of Imams from the progeny of Muhammad (S) on all those who preceded them from the messengers and prophets, except our Prophet, Muhammad (S) and they regard it obligatory that a group of them has excellence over all prophets, except the Ul al-Azm prophets and another sub-sect from them has denied both views and cut themselves off regarding the excellence of all the prophets on all the Imams (‘a) and these are Babis, as intellects cannot Dar to accept or reject this and there is no consensus on any of these views. Indeed, traditions are recorded from the Holy Prophet (S) regarding Amir Al-Mu’minin (‘a) and his progeny from the holy Imams and reports from the Holy Imams (‘a) and also, in the Holy Qur’an which strengthens the argument of the first group.
Secondly: Proof of superiority from the aspect of reasoning is restricted to the people of justice and intelligence and the ordinary people of truth do not have any share in it, except baseless beliefs from the aspect of emulation and other than that group or do not have knowledge or justice or information; thus, superiority of Imams (‘a) over the messengers for all the Ummah, what to say of the others, have not reached to the proof of the first stage; what to say about that which is necessary and intuitive, except for a sect of them in some period of time, which has reached the necessary limits and with the descent of Prophet ‘Isa (‘a) and his praying behind His Eminence, al-Mahdi (‘aj) and his obedience to His Eminence in the presence of the whole world, which would recognize him according to divine description and that issue will become perceptive for the whole world; so what is the difference between Ul al-Azm and others and reports of the descent and prayer of Prophet ‘Isa (‘a) behind him were repeatedly mentioned as a special trait of His Eminence in all gatherings as a mark of his excellence and the Almighty Allah has considered it to be among his excellent qualities.
As it is mentioned in the book of Al-Muhtadhar by Hasan Ibn Sulaiman Hilli225 in a lengthy report that the Almighty Allah said to the Messenger of Allah (S) on the night of Mi’raj: We bestowed on you that eleven persons would be born through his, that is Ali’s loins and all of them would be from your progeny from Fatimah Az-Zahra’, the last of them is one behind whom ‘Isa (‘a) will pray; he would fill the earth with justice and fairness as it would be fraught with injustice and tyranny. I will save through him from perils and will guide from deviation and I will save from blindness and will cure the sick through him.
In Kamal ad-Din226, it is narrated from the Messenger of Allah (S) that he said: By the One, who sent me as the giver of glad tidings, even if a day remains from the tenure of the world, the Almighty Allah would definitely prolong that day to such an extent that he reappears in it. At that time ‘Isa Ibn Maryam, the spirit of Allah, will descend and pray behind him.
Also, it is narrated from Amir Al-Mu’minin (‘a) that he said in the traditional report of Dajjal: The Almighty Allah will have him eliminated on a Friday after three hours have passed in the evening on the Uqbah Afeeq at the hands of one behind whom Prophet ‘Isa (‘a) would pray.227
In Ilam al-Wara’ 228 of Shaykh Tabarsi, it is narrated from Imam Hasan Mujtaba (‘a) that he said: Don’t you know there is no one of us, but that a pledge of allegiance to the tyrant of his time falls on his neck, except the Qa’im behind whom Ruhullah ‘Isa Ibn Maryam will pray?
In Ghaibah229 of Shaykh At-Tusi, it is narrated from the Messenger of Allah (S) that he said to Lady Fatimah az-Zahra’ (‘a): O my dear daughter, we Ahl Al-Bayt are given seven things that none has been given before us:
Our apostle is the best of the apostles, and he is your father.
Our successor is the best of the successors, and he is your husband.
Our martyr is the best of the martyrs, and he is Hamzah, the uncle of your father.
From us is the one with two wings, by which he glides in Paradise, and he is your cousin, Ja’far.
From us are the two grandsons of this Ummah, and they are your two sons: Hasan and Husayn.
And from us is, by Allah, a deity other than Him is not, the al-Mahdi of this Ummah, behind whom ‘Isa Ibn Maryam will pray.
Then the Messenger of Allah (S) touched Husayn’s shoulder and said thrice, “From him.”
In Al-Kafi230, it is narrated that one day the Messenger of Allah (S) came out happy, elated and smiling. He was asked about the reason of his gaiety.
He said: “There is not any day or night, but Allah gives me a gift. Behold, today my Lord bestowed me with a gift that He had not bestowed by the like of it in the past.
Jibra’il (‘a) came to me and conveyed greetings from my Lord. He said: ‘O Muhammad, till he said:...and from you is the Qa’im, behind whom ‘Isa Ibn Maryam will pray when Allah brings him down to the earth. He (the Qa’im) will be from the progeny of Ali and Fatimah, and from the offspring of Husayn (‘a).
In Kamal ad-Din231, it is mentioned: Abu Ja’far Muhammad Ibn Ali (‘a) mentioned the biographies of the twelve guided caliphs, bliss of Allah be on them all, and when he came to the last of them, he said: The twelfth of them will the one behind whom Prophet ‘Isa Ibn Maryam (‘a) will pray.
Ganji Shafei has narrated from the Messenger of Allah (S) that he said regarding the circumstances of Imam al-Mahdi (‘aj) that he would be about to lead his companions in Morning Prayer in Bait al-Maqdas, when ‘Isa Ibn Maryam descends. That Imam will move back to have ‘Isa move in the front to lead the prayers of the people. ‘Isa will touch his shoulders and say, ‘Lead us.’232
He has Also, narrated that the Messenger of Allah (S) said to Abu Huraira: What will your condition be when the Son of Maryam descends and your Imam will be from you?233
Numerous traditional reports are recorded on this point and Ganji Shafei has explained them to be the proof of the Imamate of Imam al-Mahdi (‘aj) over ‘Isa (‘a), regarding his superiority on Prophet ‘Isa (‘a) that the Imam should be the most superior in all aspects through a explanation, which we don’t need to mention here.
In Iqdud Durar234, it is narrated that the Messenger of Allah (S) said: Thus, al-Mahdi (‘aj) will notice the descent of ‘Isa (‘a) and his hair will seem to be dripping with water.
Imam al-Mahdi (‘aj) will say: Come forward and lead the people in prayer.
‘Isa will say: Only you are eligible to lead the prayer.
Thus, ‘Isa (‘a) will pray behind a man from my progeny and when he prays and sits, ‘Isa (‘a) will pay allegiance to him.
Also, it is narrated from Suddi that Imam (‘a) said: al-Mahdi and ‘Isa (‘a) will meet at the time of prayer. Thus, the Imam will ask ‘Isa (‘a) to lead. He will reply: You are more worthy to lead the prayer!
So, ‘Isa (‘a) will pray behind the Imam.235
This matter is not found in Shi’a traditional reports and supposing the correctness of the matter, Imam al-Mahdi (‘aj) will offer Prophet ‘Isa (‘a), like the Messenger of Allah (S) commanded Jibra’il (‘a) on the night of Ascension to lead the prayer and his declining it saying: We do not precede the human beings since the day we were ordered to prostate to Adam (‘a).236
Perhaps the aim is to show his superiority to ‘Isa (‘a) for the people through his own tongue and not only the matter of preceding in prayers, which according to the laws of Ahl al-Sunna, there is no excellence in it and they have ruled that it is allowed for every sinner and evil doer to become a prayer leader; and have forgotten the statement of their Messenger (S) that: A community can never succeed if it is led by a person, while someone superior to him is present in it.
Forty-Fourth: Seven Takbeers On The Bier Of Imam al-Mahdi (‘aj)
It is not lawful to recite seven Takbeers on the bier of anyone after Amir Al-Mu’minin (‘a), except on the bier of Imam al-Mahdi (‘aj), as is mentioned in Bihar Al-Anwar in the traditional report of the passing away of Amir Al-Mu’minin (‘a) in the will he made to Imam Hasan (‘a) after the mention of shroud and anointing and taking him up to the place of his grave, he said: Then step forward, O Abu Muhammad and pray on me O my son:
Recite seven Takbeers for me and this is not lawful for anyone other than me. Except for the man, who will appear in the last period of time, whose name is Qa’im al-Mahdi (‘aj) from the descendants of your brother, Husayn (‘a). He will straighten the deviations of truth.237
Forty-Fifth: Killing Of The Accursed Dajjal
Which is a divine chastisement for Muslims.
Thus, In Tafsir Ali Ibn Ibrahim238, it is narrated from Imam Muhammad Al-Baqir (‘a) that he explained the chastisement mentioned in the verse:
قُلْ هُوَ الْقَادِرُ عَلَىٰ أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ
“Say: He has the power that He should send on you a chastisement from above you or from beneath your feet, or that He should throw you into confusion, (making you) of different parties; and make some of you taste the fighting of others. See how We repeat the communications that they may understand” (6:64).
…to be Dajjal and the scream and he said: No prophet came, but that he warned about the mischief of Dajjal.239 Thus, in Kamal ad-Din, it is narrated from the Messenger of Allah (S): And why should there not be mischief when he appears in that form in the year of a severe famine and has that capacity; and he tours all the areas, except Mecca and Medina.
Hasan Ibn Sulaiman Hilli has said in Mukhtasar Basa’ir240, quoting from Amir Al-Mu’minin (‘a) that he said: One, who desires to fight against the followers of Dajjal should fight those who mourn the killing of ‘Uthman and those who mourn the people of Nahrawan. One, who meets Allah with belief that ‘Uthman was killed unjustly, Allah, the Mighty and Sublime will meet Him while He is angry with him and he will live till the time of Dajjal.
A man asked: “O Amir Al-Mu’minin (‘a), what if he dies before that?”
He replied: “Allah will raise him from the grave till he brings faith in him.” It was previously mentioned from Kamal ad-Din241 that this accursed one will be eliminated at the hands of Imam al-Mahdi (‘aj).
It is Also, narrated from Imam Ja’far as-Sadiq (‘a) that he said: Allah, Blessed and the High, created fourteen lights 14000 years, before the creation of the universe, thus, they were our souls. It was asked: O, son of Allah’s Messenger, who are these fourteen lights?
He replied: Muhammad, Ali, Fatimah, Hasan, Husayn, and Imams from the descendants of Husayn and the last of them is Qa’im, who will rise up after occultation. Then he would kill the Dajjal and purify the earth from every type of injustice and oppression.242
Some Ahl al-Sunna have attributed his killing at the hands of Prophet ‘Isa (‘a), but we have refrained from the discussion of Dajjal; our aim being something else.
Forty-Sixth: End Of Oppressive Rule And Kingdom Of The Tyrants
In the presence of that Imam, no one else will rule over the earth; as his rule is immediately before Judgment Day, or according to some scholars, by the return (رَجعَت) of other Imams (‘a) on the basis of the view of some people and the apparent connotation of traditional reports, on the contrary many books are compiled on this or by the rule of the sons of Imam al-Mahdi (‘aj).
Thus, in Irshad243, Shaykh Al-Mufid says: There will be no kingdom after the rule of Imam Qa’im (‘aj), except that there is a narration of one under the control of his sons, if Allah wishes. However, there is no positive assertion and proof for that.
The majority of reports maintain that the al-Mahdi of the community will not depart, except forty days before Qiyamat… and so on. And Imam Ja’far as-Sadiq (‘a) often recited the following lines:
There is a rulership for all communities, which they expect.
And our rulership will occur at the end of time.
In Ghaibah an-Nu’mani, it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: Our state is the last of the states, no House will remain, except that it would rule before us, so that no one gets an opportunity to say when they observe our acts: If we had ruled, we would have Also, acted in the same way. It is the word of Allah, the Exalted:
وَالْعَاقِبَةُ لِلْمُتَّقِينَ
“…and the end is for those who guard (against evil)” (7:128)244
In Ghaibah Fazl Ibn Shazan245 the same report is narrated through correct chains of narrators from Imam Ja’far as-Sadiq (‘a).
We should know that what we mentioned is an example of the divine qualities bestowed on Imam al-Mahdi (‘aj), through which we can have some idea of his rank and stature and the greatness of his rule, which no one has seen or heard or will ever see and it will remove astonishment about what is recorded about him.
Thus, Shaykh an-Nu’mani has narrated in his Ghaibah246 “Once Abu ‘Abd Allah Imam as-Sadiq (‘a) was asked: Has the Qa’im taken birth?”
He said: “No, if I live until he is born, I shall serve him as long as I live.”
It will be mentioned that the Imam prayed for His Eminence, Qa’im (‘aj) after the Noon Prayer. The narrator asked: Did you pray for yourself.
He replied: Indeed, I prayed for the effulgence of Aali Muhammad (‘a) and the foremost of them and the revenger from their enemies.247
It is Also, mentioned that Imam Ja’far as-Sadiq (‘a) repeatedly mentioned the description and circumstances of Imam al-Mahdi (‘aj) and said: May my father be sacrificed on one, who is as such.
In Kamil az-Ziyarah248, it is narrated from Imam Ja’far as-Sadiq (‘a) under the account of the rise of the al-Mahdi, he said: Every believer, who has died will feel the joy (of the Qa’im’s rising) in his grave. They (dead believers) will begin visiting one another in their graves and give glad tidings to one another about the Qa’im’s uprising.
In Kamal ad-Din249, as-Saduq has narrated from Amir Al-Mu’minin (‘a) and there it is mentioned: Joy will enter the heart of that believer.
Shaykh an-Nu’mani has narrated that Imam Muhammad Al-Baqir (‘a) said: Musa Ibn Imran looked up in the first Pentateuch what abilities and virtues would be given to the Qa’im of Muhammad’s family and then he said: “O my Lord, make me the Qa’im of Muhammad’s family!”
It was said to him: “He is from Muhammad’s progeny.” He looked up in the second Pentateuch and found the same thing. He prayed Allah for it again and he was given the same reply. Then he opened the third Pentateuch and found the same thing. He asked his Lord for it again and was given the same reply.250
In Muhajj al-Ahzaan251, it is narrated from the book of Nur al-Ain that Imam Husayn (‘a) said on the eve of Ashura to his companions: My grandfather informed me that my son, Husayn will be slain in the wilderness of Karbala’, while he is alien, helpless and thirsty. Thus, one, who assists him has indeed assisted me and has assisted his son, the awaited Qa’im (‘aj).
In Basharat al-Mustafa252, it is narrated from Imaduddin Tabari and Tuhaf al-Uqool253 and in some copies of Nahj al-Balagha it is narrated from Amir Al-Mu’minin (‘a) that he said to Kumail: O Kumail, there is no knowledge, except that I have expounded it and there is no secret, but that the Qa’im (‘aj) will end it.
It is mentioned in a copy that there is no secret and according to another report, nothing, but that the Qa’im will seal (end) it. As you know that all the prophets and successors had arrived for the rulership of hearts and to clean them with effulgence of faith and to purify them from filths and deviations of faith and morals; but due to many obstacles they were unable to establish it due to some causes and denial and explanation of secrets and confidentialities and always promised the people and gave them good news and gave hope to them about Imam al-Mahdi (‘aj) and the period of his rulership and kingdom as there is no kingdom after that.
Thus, nothing should remain, which the Imam will not declare and convey to the people and will not leave anyone, except that he will lead him to the Almighty Allah.
As the Almighty Allah has mentioned in this way in the verse of the promise of inheriting: There will not remain any fear for the successor and his companions, which might lead to the concealment of facts.
The venerable Shaykh, Ali Ibn Muhammad Ibn Ali Khazzaaz has written in Kifayat al-’Asr254 quoting from the Messenger of Allah (S) that he said to Imam Ali (‘a): O Ali, you are from me and I am from you. You are my brother and vizier. When I pass away, malice will appear in the heart of some people and soon after me a severe mischief will affect every stranger and proximate one and this is the time when the fifth of your seventh descendant will disappear from the Shi’a. And the folks of the heavens and the earth will be aggrieved at his absence. Then how many believers would be sorrowful and confused during his absence!
Then he lowered his head a little, then he raised it up and said: May my parents be sacrificed on my like and my namesake and the simile of Musa Ibn Imran (‘a) upon him is the garment of effulgence or garments which triggers flashes of lights, which are lit up with the brilliance of his holiness. As if I can see them in a condition of extreme despair and their call will be heard from far as it will be heard from the near…till the end of the report.
A Part Of The Sermon Of The Holy Prophet (S) On The Day Of Ghadir Khumm After The Farewell Hajj
In Ihtijaj255, Shaykh Tabarsi and Ibn Tawus has narrated in Al-Yaqeen256, an eloquent lengthy sermon, which the Messenger of Allah (S) delivered after the Farewell Hajj in Ghadir Khumm before a huge crowd and some of the sentences of that sermon are as follows:
O people, now I am the warner and Ali is the guide!
O people, I am the prophet and Ali is the vicegerent.
Now, indeed the seal of the Imams is from us the Qa’im al-Mahdi (‘aj).
Now, he is the proclaimer of faith.
Now, he is the conqueror of the forts and their demolisher.
Now, he is the slayer of all the tribes of polytheists.
Now, he is the revenger of the blood of all the saints of Allah, the Mighty and Sublime.
Now, he is the helper of the religion of Allah.
Now, he is a part of the deep ocean
And according to the report of the Sayyid, one, who crosses the deep ocean.
Now, he is named as ‘all’.
According to Sayyid’s version: The recompensor through his favour to all, who do a good turn to him and who recompenses the ignorant through his ignorance.
Now, he is chosen one of Allah and His empowered one.
Now, he is inheritor of all the knowledge; he encompasses all of it.
Now, he is the informed one from his Lord, the Mighty and Sublime and cognizant of his command of His faith.
Now, he is the rightly guided and the just.
Now, he is the successful one.
Now, he is the one about whom the former people gave glad tidings.
Now, he is the remaining proof and there is no proof after him and there is no truth, except with him and there is no light, except with him.
Now, he is such that there is no victor over him and no will be helped against him.
Now, and he is the Wali of Allah on His earth and His command on His creatures and His trusted one secretly and openly.
- 1. Kamal ad-Din wa Tamam an-Na’mah, p. 286.
- 2. Kamal ad-Din wa Tamam an-Na’mah, p. 257.
- 3. Kifayat al-’Asr, pp. 158-159.
- 4. Kifayat al-Muhtadi (Selected), p. 77, Tradition 12.
- 5. Ghaibah an-Nu’mani, Kifayat al-Muhtadi (Selected).
- 6. Mikyal al-Makarim, vol. 1, p. 221; Chapter of Similarity to ‘Isa (‘a).
- 7. Bihar Al-Anwar, vol. 16, p. 186; Tazkirat al-Fuqaha’, vol. 1, p. 153.
- 8. Bihar Al-Anwar, vol. 83, p. 81; Falah as-Sa’il, p. 200.
- 9. Al-Umdah, p. 439.
- 10. There is same controversy surrounding the complexion of the Messenger of Allah (S) and in that instance they have reconciled it by stating that the portion exposed to the sun was wheat complexioned and the portion covered by garments was white. [Author].
- 11. Al-Irshad, vol. 2, p. 382; Ghaibah At-Tusi, p. 470; Khara’ij wa al-Jaraih, vol. 3, p. 1151.
- 12. Bihar Al-Anwar, vol. 51, p. 80.
- 13. Al-Kafi, vol. 1, p. 443.
- 14. Al-Kafi, vol. 1, p. 443.
- 15. Ghaibah At-Tusi, p. 470; Khara’ij wa al-Jaraih, vol. 3, p. 1152.
- 16. Ghaibah an-Nu’mani, p. 447; Bihar Al-Anwar, vol. 51, p. 77.
- 17. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, p. 269; Bihar Al-Anwar, vol. 51, p. 80.
- 18. Ghaibah an-Nu’mani, p. 215.
- 19. Al-Irshad, vol. 2, p. 382.
- 20. Kamal ad-Din wa Tamam an-Na’mah, p. 457; Dala’il al-Imamah, p. 509; Ath-Thaqib fi ‘I-Manaqib, p. 585.
- 21. Tarikh Umam wa al-Mulook, vol. 4, p. 531; Da’im al-Islam, vol. 1, p. 389.
- 22. Ghaibah an-Nu’mani, p. 216; Bihar Al-Anwar, vol. 51, p. 41.
- 23. Kamal ad-Din wa Tamam an-Na’mah, p. 636; Bihar Al-Anwar, vol. 51, p. 35.
- 24. Ghaibah an-Nu’mani, p. 215; Bihar Al-Anwar, vol. 51, p. 39 [In both
these sources ‘Zakham al-Batan’ (wide belly) is mentioned]. - 25. Kamal ad-Din wa Tamam an-Na’mah, p. 136; Bihar Al-Anwar, vol. 51, p. 35.
- 26. Basa’ir ad-Darajat, p. 209; Bihar Al-Anwar, vol. 52, p. 319 [Narrated from Imam Ja’far as-Sadiq (‘a)].
- 27. Maqatil at-Talibiyyin, p. 15; Tarikh al-Zorarah, vol. 1, p. 22.
- 28. Bihar Al-Anwar, vol. 16, p. 149 &, vol. 44, p. 137; Kanz al-Ummal, vol. 7, p. 32.
- 29. Kamal ad-Din wa Tamam an-Na’mah, p. 653; Bihar Al-Anwar, vol. 51, p. 35.
- 30. Kamal ad-Din wa Tamam an-Na’mah, p. 653; Khara’ij wa al-Jaraih, vol. 3, p. 1150; Bihar Al-Anwar, vol. 51, p. 35.
- 31. Kanz al-Ummal, vol. 14, p. 590.
- 32. Kamal ad-Din wa Tamam an-Na’mah, p. 653; Khara’ij wa al-Jaraih, vol. 3, p. 1150.
- 33. Ghaibah an-Nu’mani, p. 215; Bihar Al-Anwar, vol. 51, p. 40.
- 34. Actually, it is ‘Warbal’.
- 35. Jawaher al-Matalib fi Manaqib Amir al-Mu’minin (‘a), vol. 1, p. 276; Bihar Al Anwar, vol. 83, p. 81.
- 36. Ghaibah an-Nu’mani, p. 247; Bihar Al-Anwar, vol. 51, p. 77.
- 37. Bihar Al-Anwar, vol. 51, p. 80; Majmauz Zawaid, vol. 7, p. 319.
- 38. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, pp. 270-289; Bihar Al-Anwar, vol. 51, p. 80-96.
- 39. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, p. 282; Al-Tara’if, p. 178; As-Sirat al-Mustaqim, vol. 2, p. 241.
- 40. ‘Uyun Akhbar ar-Ridha’, vol. 1, p. 10; Bihar Al-Anwar, vol. 51, p. 152.
- 41. al-Majlisi is of the view that in the original version, it was wheaten and red or wheaten and fair. [Author].
- 42. Al-Ghaibah, Shaykh At-Tusi, p. 266; Bihar Al-Anwar, vol. 2, p. 11.
- 43. Al-Ghaibah, Shaykh At-Tusi, p. 266; Bihar Al-Anwar, vol. 2, p. 11.
- 44. Kamal ad-Din wa Tamam an-Na’mah, p. 268.
- 45. Kamal ad-Din wa Tamam an-Na’mah, p. 268.
- 46. Kamal ad-Din wa Tamam an-Na’mah, p. 407; Bihar Al-Anwar, vol. 52, p. 25; Ilam al-Wara’ bi ‘Alam al-Huda, vol. 2, p. 250.
- 47. Kamal ad-Din wa Tamam an-Na’mah, p. 446; Bihar Al-Anwar, vol. 52, p. 34.
- 48. ‘Uyun Akhbar ar-Ridha’, vol. 2, p. 283; Mani al-Akhbar, p. 80.
- 49. Kamal ad-Din wa Tamam an-Na’mah, p. 446.
- 50. Kamal ad-Din wa Tamam an-Na’mah, p. 446; Bihar Al-Anwar, vol. 52, p. 34.
- 51. Kamal ad-Din wa Tamam an-Na’mah, p. 446; Bihar Al-Anwar, vol. 52, p. 34.
- 52. Kamal ad-Din wa Tamam an-Na’mah, p. 446.
- 53. Ghaibah an-Nu’mani, p. 147; Bihar Al-Anwar, vol. 52, p. 226.
- 54. Kifayat al-Muhtadi (Selected), Tr. 8, p. 57.
- 55. Sirat al-Mustaqim Ila Mustahqi az-Taqdim, vol. 2, p. 143.
- 56. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 10.
- 57. Al-Khisal, p. 601.
- 58. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 24.
- 59. Bihar Al-Anwar, vol. 51, p. 27.
- 60. Ghaibah an-Nu’mani, p. 239.
- 61. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 267.
- 62. Al-Ghaibah, Shaykh At-Tusi, p. 467; Ilam al-Wara’ bi ‘Alam al-Huda, vol. 2, p. 289.
- 63. Ilam al-Wara’ bi ‘Alam al-Huda, vol. 2, p. 230.
- 64. Kamal ad-Din wa Tamam an-Na’mah, p. 480.
- 65. Kamal ad-Din wa Tamam an-Na’mah, p. 480.
- 66. Al-Kafi, vol. 8, p. 381.
- 67. Ghaibah an-Nu’mani, p. 147.
- 68. Ghaibah an-Nu’mani, p. 147.
- 69. Tafsir al-Qummi, vol. 2, p. 327.
- 70. Kamal ad-Din wa Tamam an-Na’mah, p. 650.
- 71. Kamal ad-Din wa Tamam an-Na’mah, p. 650.
- 72. Al-Ghaibah, Shaykh At-Tusi, p. 464.
- 73. Tafsir Al-Ayyashi, vol. 1, p. 65.
- 74. Ghaibah an-Nu’mani, p. 254.
- 75. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 45; Manaqib Aali Abi Talib (‘a), vol. 1, p. 248.
- 76. Al-Ghaibah, Shaykh At-Tusi, p. 433.
- 77. Al-Irshad, vol. 2, p. 385.
- 78. Al-Irshad, vol. 2, pp. 386-387.
- 79. Al-Irshad, vol. 2, p. 381.
- 80. Al-Ghaibah, Shaykh At-Tusi, p. 474; Bihar Al-Anwar, vol. 52, pp. 291-386.
- 81. Al-Ghaibah, Shaykh At-Tusi, p. 474.
- 82. Kifayat al-Muhtadi (Selected), pp. 305-306, Tradition 40.
- 83. Ghaibah an-Nu’mani, p. 233.
- 84. Ghaibah an-Nu’mani, p. 318.
- 85. Ghaibah an-Nu’mani, p. 318.
- 86. Ghaibah an-Nu’mani, p. 194.
- 87. Al-Kafi, vol. 8, p. 287.
- 88. Ihtijaj, vol. 1, p. 225.
- 89. Mukhtasar Basa’ir ad-Darajat, p. 189; Hidayat al-Kubra, p. 404; Bihar Al-Anwar, vol. 53, p. 15.
- 90. Al-Irshad, vol. 2, p. 386.
- 91. Kifayat al-Muhtadi (Selected), p. 302, under the tradition 39.
- 92. For more details about this discussion refer to: Ashnai Ba Tafasir, Ayatullah Reza Ustadi; Nazahat Quran ba Tahrif, Ayatullah Jawadi Amili; Masuniyat Quran Az Tahrif, Ayatullah Marefat, translated by Muhammad Shahrabi, Nashr Daftar Tablighat Islami.
- 93. Al-Amali, p. 292.
- 94. Kifayat al-’Asr, p. 151.
- 95. Hidayat al-Kubra, p. 399.
- 96. Mukhtasar Basa’ir ad-Darajat, p. 185.
- 97. Kamil az-Ziyarah, p. 233.
- 98. Ghaibah an-Nu’mani, p. 311.
- 99. Kamal ad-Din wa Tamam an-Na’mah, p. 652.
- 100. Ghaibah Shaykh At-Tusi, p. 420.
- 101. Ghaibah Shaykh At-Tusi, p. 420.
- 102. Ghaibah an-Nu’mani, p. 189; Bihar Al-Anwar, vol. 52, p. 287.
- 103. Bihar Al-Anwar, vol. 52, p. 287.
- 104. Al-Melal wan Nehal, p. 172.
- 105. Usd al-Ghabah fi Ma’rifah as-Sahaba, vol. 4, p. 217.
- 106. Sharh Diwan, Attributed to Amir al-Mu’minin Ali (‘a) p. 166.
- 107. Ihtijaj Tabarsi, vol. 2, p. 10.
- 108. Al-Khisal, p. 626.
- 109. Tawil al-Ayat, p. 663.
- 110. Iqdud Durar fi Akhbar al-Muntadhar, p. 159.
- 111. Al-Ihtijaj, vol. 2, p. 11.
- 112. Kamal ad-Din wa Tamam an-Na’mah, p. 673.
- 113. Muntakhab al-Basaer, p. 201.
- 114. Al-Irshad, vol. 2, p. 386.
- 115. Al-Irshad, vol. 2, p. 381.
- 116. Kifayat al-Muhtadi (Selected), p. 288, under the tradition 39.
- 117. Bihar Al-Anwar, vol. 52, p. 390.
- 118. Bihar Al-Anwar, vol. 52, p. 275.
- 119. Al-Mazar al-Kabir, Shaykh Muhammad Ibn Mashhadi, p. 663; Bihar Al-Anwar, vol. 53, p. 95 &, vol. 83, p. 284.
- 120. Du’a Ahad.
- 121. This tradition was not found in Kamal ad-Din wa Tamam an-Na’mah, Amali Shaykh as-Saduq, p. 731; Al-Jawaher al-Saniyyah, p. 236.
- 122. Al-Irshad, vol. 2, p. 381.
- 123. Ghaibah an-Nu’mani, p. 237.
- 124. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, p. 137.
- 125. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, p. 149.
- 126. Al-Amali, p. 513.
- 127. Al-Ihtijaj, vol. 2, p. 11.
- 128. Kamal ad-Din wa Tamam an-Na’mah, p. 394.
- 129. Ghaibah an-Nu’mani, p. 146.
- 130. Kashf al-Ghummah, vol. 3, p. 267.
- 131. Al-Bayan fi Akhbar Sahib az-Zaman, p. 145.
- 132. Al-Umdah, p. 436; Al-Musannaf, Abdur Razzaq, p. 372; Tazkirat al-Huffaz, vol. 3, p. 738.
- 133. Ihtijaj, vol. 2, p. 11.
- 134. Al-Khisal, Shaykh as-Saduq, p. 626.
- 135. Al-Ikhtisas, p. 208.
- 136. Al-Ikhtisas, p. 208.
- 137. Iqdud Durar fi Akhbar al-Muntadhar, p. 149.
- 138. Sad as-Sa’ud, p. 34.
- 139. Bihar Al-Anwar, vol. 52, pp. 376-377.
- 140. Tafsir al-Qummi, vol. 2, p. 346.
- 141. Bihar Al-Anwar, vol. 64, pp. 350-351.
- 142. Khara’ij wa al-Jaraih, vol. 2, p. 840.
- 143. Kamal ad-Din wa Tamam an-Na’mah, p. 675.
- 144. Al-Kafi, vol. 2, p. 173.
- 145. Al-Ikhtisas, p. 24.
- 146. Kamal ad-Din wa Tamam an-Na’mah, p. 653.
- 147. Al-Khisal, p. 262.
- 148. Kashf al-Ghummah, vol. 3, p. 273.
- 149. Kamal ad-Din wa Tamam an-Na’mah, p. 671.
- 150. Ghaibah an-Nu’mani, p. 315.
- 151. Mukhtasar Basa’ir ad-Darajat, p. 201; Bihar Al-Anwar, vol. 53, p. 85.
- 152. Al-Kafi, vol. 8, p. 241.
- 153. Khara’ij wa al-Jaraih, vol. 2, p. 840.
- 154. Bihar Al-Anwar, vol. 53, p. 391.
- 155. Al-Irshad, vol. 2, p. 381.
- 156. Kifayat al-Muhtadi (Selected), p. 303, under the tradition 39.
- 157. Tafsir Al-Ayyashi, vol. 2, p. 282.
- 158. Khara’ij wa al-Jaraih, vol. 2, p. 839.
- 159. Ghaibah an-Nu’mani, p. 317.
- 160. Al-Kafi, vol. 8, p. 294.
- 161. Kamal ad-Din wa Tamam an-Na’mah, p. 673.
- 162. Al-Khisal, pp. 540-541.
- 163. This point was not found in Tafsir Al-Ayyashi.
- 164. Al-Khisal, pp. 540-541.
- 165. This point was not found in Kamil az-Ziyarah.
- 166. Kifayat al-Muhtadi (Selected), p. 300, under the tradition 39.
- 167. Kamal ad-Din wa Tamam an-Na’mah, p. 653.
- 168. Basa’ir ad-Darajat, p. 44.
- 169. Tafsir al-Qummi, vol. 2, p. 253.
- 170. Al-Irshad, vol. 2, p. 381.
- 171. Al-Ghaibah, Shaykh At-Tusi, p. 467.
- 172. Kamal ad-Din wa Tamam an-Na’mah, p. 372.
- 173. Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 275.
- 174. Kifayat al-Muhtadi (Selected), p. 303, under the tradition 39.
- 175. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 307.
- 176. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 309.
- 177. Kamal ad-Din wa Tamam an-Na’mah, p. 671.
- 178. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 307.
- 179. Basa’ir ad-Darajat, p. 196.
- 180. Basa’ir ad-Darajat, p. 209.
- 181. Khara’ij wa al-Jaraih, vol. 2, p. 691.
- 182. Bihar Al-Anwar, vol. 26, p. 203.
- 183. Basa’ir ad-Darajat, p. 429.
- 184. Al-Ikhtisas, p. 199.
- 185. Basa’ir ad-Darajat, p. 429; Al-Ikhtisas, p. 326.
- 186. Tafsir Majma al-Bayan, vol. 7, p. 267.
- 187. Kamal ad-Din wa Tamam an-Na’mah, p. 356.
- 188. Kamal ad-Din wa Tamam an-Na’mah, p. 371.
- 189. Ilal ash-Shara’i, vol. 1, p. 6.
- 190. ‘Uyun Akhbar ar-Ridha’ (‘a), vol. 2, p. 238.
- 191. Kamal ad-Din wa Tamam an-Na’mah, p. 255.
- 192. Kamal ad-Din wa Tamam an-Na’mah, p. 394.
- 193. Kamal ad-Din wa Tamam an-Na’mah, p. 673.
- 194. Tafsir Al-Ayyashi, vol. 1, p. 183.
- 195. Tafsir Al-Ayyashi, vol. 1, p. 184.
- 196. This tradition was not found in ‘Uyun Akhbar ar-Ridha’; Kamal ad-Din wa Tamam an-Na’mah, p. 372; Bihar Al-Anwar, vol. 52, p. 322; Tafsir Nur ath-Thaqalain, vol. 4, p. 47.
- 197. This tradition was not found in Kamaluddin; Ilal ash-Shara’i, vol. 1, p. 91; Tafsir Nur ath-Thaqalain, vol. 1, p. 368 &, vol. 4, p. 333; Tafsir Safi, vol. 4, p. 128; Bihar Al-Anwar, vol. 2, p. 294 &, vol. 52, p. 314.
- 198. Tafsir Al-Ayyashi, vol. 2, p. 61.
- 199. Al-Irshad, vol. 2, p. 384.
- 200. Kamal ad-Din wa Tamam an-Na’mah, p. 376.
- 201. Basa’ir ad-Darajat, p. 279.
- 202. Basa’ir ad-Darajat, p. 278.
- 203. Basa’ir ad-Darajat, p. 279.
- 204. Ad-Dawat, p. 209.
- 205. Khara’ij wa al-Jaraih, vol. 2, p. 860.
- 206. Al-Irshad, vol. 2, p. 386.
- 207. Kifayat al-Muhtadi (Selected), p. 302, under the tradition 39.
- 208. Ghaibah an-Nu’mani, p. 313.
- 209. Kamal ad-Din wa Tamam an-Na’mah, p. 671.
- 210. Kifayat al-Muhtadi (Selected), pp. 305-306, under the tradition 40.
- 211. Al-Kafi, vol. 3, p. 503.
- 212. Kamal ad-Din wa Tamam an-Na’mah, p. 671.
- 213. Al-Khisal, p. 170.
- 214. Ghaibah an-Nu’mani, p. 231.
- 215. Bihar Al-Anwar, vol. 52, p. 389.
- 216. Ilam al-Wara’ bi ‘Alam al-Huda, vol. 2, p. 310.
- 217. Al-Mazar, p. 135.
- 218. Khara’ij wa al-Jaraih, vol. 2, p. 841.
- 219. Basa’ir ad-Darajat, p. 327.
- 220. Ghaibah an-Nu’mani, p. 244.
- 221. Al-Ikhtisas, p. 334.
- 222. Khara’ij wa al-Jaraih, vol. 2, p. 690.
- 223. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 24.
- 224. Awael al-Maqalat, p. 70.
- 225. Al-Muhtadhar, p. 141.
- 226. Kamal ad-Din wa Tamam an-Na’mah, p. 280.
- 227. Kamal ad-Din wa Tamam an-Na’mah, p. 527.
- 228. Ilam al-Wara’ bi ‘Alam al-Huda, vol. 2, p. 230.
- 229. Al-Ghaibah, p. 191.
- 230. Al-Kafi, vol. 8, p. 49.
- 231. Kamal ad-Din wa Tamam an-Na’mah, p. 232.
- 232. Al-Bayan fi Akhbar Sahib az-Zaman, p. 144.
- 233. Kifayat at-Talib Fi Manaqib Aali Abi Talib (‘a), p. 496.
- 234. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, pp. 229-230.
- 235. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, p. 234.
- 236. Tafsir Al-Ayyashi, vol. 2, p. 277; Tafsir Nur ath-Thaqalain, vol. 3, p. 126.
- 237. Bihar Al-Anwar, vol. 2, p. 292.
- 238. Tafsir al-Qummi, vol. 1, p. 204; In the edition used as reference for this book, instead of Dajjal the word of Dukhan (smoke) is mentioned; however, in Bihar Al-Anwar in the above tradition from Tafsir al-Qummi the word of Dajjal is mentioned. Bihar Al-Anwar, vol. 9, p. 205; Also, the part after the traditional report is from the Messenger of Allah (S).
- 239. Kamal ad-Din wa Tamam an-Na’mah, p. 529; Khara’ij wa al-Jaraih, vol. 3, p. 1142.
- 240. Mukhtasar Basa’ir ad-Darajat, p. 20.
- 241. Kamal ad-Din wa Tamam an-Na’mah, p. 280.
- 242. Kamal ad-Din wa Tamam an-Na’mah, p. 335.
- 243. Al-Irshad, vol. 2, p. 387.
- 244. Ghaibah At-Tusi, p. 472.
- 245. Kifayat al-Muhtadi (Selected), pp. 300-301, under the tradition 39.
- 246. Ghaibah an-Nu’mani, p. 244.
- 247. Falah as-Sa’il, p. 171.
- 248. Kamil az-Ziyarah, p. 233.
- 249. Kamal ad-Din wa Tamam an-Na’mah, p. 653.
- 250. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 240.
- 251. Muhajj al-Ahzan, p. 98, Majlis 4.
- 252. Basharat al-Mustafa, p. 51.
- 253. Tuhaf al-Uqool, p. 171; Bihar Al-Anwar, vol. 74, pp. 267-412.
- 254. Kifayat al-’Asr, pp. 158-159.
- 255. Al-Ihtijaj, vol. 1, p. 80.
- 256. Al-Yaqin fi Amrat Amir al-Mu’minin (‘a), p. 357; it is mentioned in the text of Kashf al-Yaqin of Allamah Hilli, as if its attribution to Sayyid Ibn Ta’wus is an error.