Alghayba-occultation chapter2

Chapter 

10

 DISAPPEARANCE OF THE EXPECTED IMAM

 ( (1) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Iss~haq bin Sinan from Obayd bin Kharija from Ali bin Uthman from Furat bin Ahnaf that Abu Abdullah al-Sadiq (s) had narrated from his fathers: Once the Euphrates had overflowed during the age of Imam Ali (s). He, with his sons al-Hasan and al-Husayn, made a travel. On their way, they passed by (the tribe of) Thaqeef, who said: Ali has come to drive water bac! Imam Ali (s) said: By Allah, I and both of my sons will be killed but Allah will send a man from among my descendants at the end of the time revenging our bloods. He will disappear (for a long time) so that the deviate people are to be tried until the ignorant will say: Allah has nothing to do with Muhammad s progeny. (1) ( (2) ) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from some of his companions from al- Mufadhdhal bin Umar that Abu Abdullah al-Sadiq (s) had said: A tradition that you perceive is better that ten that you narrate (without perceiving them). Every truth has a fact and every rightness has a light. By Allah we do not consider a Shiite as a jurisprudent until it is mistaken before him and he notices the mistake. Amirul Mo’mineen (s) has said from upon the minbar of Kufa: There will be dark, blind and dim seditions awaiting you, from which no one will be saved except the (nooma). p: 130 

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People asked: What is the (nooma)? He said: It is one, who knows people but people do not know him. Then he added: Know well that the world will not be empty of an authority (Hujjah) from Allah but Allah will make His people not see His authority because of their injustice, oppression and excessiveness in disobedience. If the world remains without an authority (from Allah) for an hour, it will sink with its people. The authority knows people but they do not know him. It is like Prophet Joseph (s) , who knew people but they denied him. Alas for (My) servant! There comes not to them a messenger but they mock at him. (2) (3) ( (3) ) Ahmad bin Muhammad bin Sa’eed bin Oqda al-Kufi narrated from Ahmad bin Muhammad ad-Daynawari from Ali bin al-Hasan al- Kufi from Omayra bint Ouss from her grandfather al-Hussayn bin Abdurrahman from his father from his grandfather Amr bin Sa d that Amirul Mo’mineen Ali (s) one day had said to Huthayfa bin al- Yaman: O Huthayfa, do not tell people of what they do not know (understand) lest they become unbelievers. Some of knowledge is difficult and unbearable. Mountains will fail to bear it. Our knowledge (principles) , we Ahlul Bayt, will be denied and annulled, the narrators will be killed and whoever mentions something of it, will be harmed offensively. All that is because of envy at the progeny of the Prophet s guardian (s). O bin al-Yaman, the Prophet (s) has spit in my mouth, passed his hand over my chest and prayed Allah to me by saying: O Allah, give my caliph, my guardian, the payer of my debts, the executor of p: 131 

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my promises and deposits, my assistant and supporter against Your enemy and my enemy and the reliever of my distresses the knowledge that You have given to Adam, the discernment that You have given to Noah, the magnanimity and good offspring that You have given to Abraham, the patience before calamities that You have given to Ayyoob (Job) , the strength that You have given to David when confronting heroes and the understanding that You have given to Solomon. O Allah, do not hide any thing of this life from Ali until You make it (life) as a small table before him. O Allah, give him the endurance of Moses and make in his progeny a like of Jesus. O Allah, I pray You to be the trustee after me for him and his pure progeny, whom You have kept uncleanness away from and whom You have turned the influence of the Satan away from. O Allah, if Quraysh extorts his right and prefers others to him, then make him as was Aaron to Moses when Moses left him alone. Then he said to me: O Ali, many great men of your descendants will be killed before the eyes of people whereas the people will not try to do anythin!! Fie on a nation looking at the progeny of its prophet being killed unjustly without trying to change anything. The one, who has ordered of killing, the killer and the one, who sees the killing without trying to change the situation all participate in committing the sin and all are the same in being damned. p: 132 

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O ibn al-Yaman, people of Quraysh will not be pleasant nor will their hearts be contented nor will their tongues be able to pay homage to Ali except unwillingly and lowly. O ibn al- Yaman, Quraysh will pay homage to Ali and then will break the homage, will fight him and will fabricate great lies against him. Then after Ali al-Hasan comes and the same will be done to him then comes al-Husayn, who will be killed by the nation of his grandfather. Damned is a nation that kills the son of its prophet s daughter, damned is the leader and damned is the planner of its offenders. By Him, in Whose hand the soul of Ali is, this umma, after killing my son al-Husayn, will remain in deviation, darkness, tyranny, oppression, disagreement on the religion, changing what Allah has revealed in His Book, spreading heresies, annulling the Sunna, disorder, personal analogies and leaving the clear laws of Allah until this umma becomes detached from Islam and immerses in confusion and loitering. O Umayyad! May you be not guide! O Abbasid! May calamities afflict yo! Everyone among the Umayyads is unjust and everyone among the Abbasids is offensive, sinful and mutinous against Allah. They will kill my descendants and trespass my honor. The people of this umma will remain arrogants rushing madly upon the impermissible pleasures of this life and immersing in seas of destruction and in valleys of bloods until my son (Imam al-Mahdi) disappears (by the will of Allah) from the sights of people and the people become so confused whether he is lost, killed or is dead. p: 133 

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Then sedition will come upon, calamities befall, party spirit appears, people exaggerate in their religion and agree upon that the authority (al-Hujjah) has been gone and the imamate has been annulled. In that year the pilgrims, whether the followers or the enemies of Ali, will go to hajj just to spy on the existence of the guardian (alAl Hujjah) and to seek any information about him but with no use nor will any news be known about him. There will be no guardian and then the Shia of Ali will be abused by their enemies and will be overcome by the evil and bad people with their protest until the umma becomes so confused and begins to say that al-Hujjah has perished and the imamate has been annulled. By the god of Ali, their authority (al-Hujjah) will remain over the umma walking in its roads, entering into its houses and palaces, roving in the east and in the west, hearing the speech, greeting groups of people and seeing without being seen until the promised time and determined appointment come and then comes the call from the heaven: This is the day that brings forth joy to the descendants of Ali and to the Shia of Ali. (4) This tradition has many evidences confirming the beliefs of the Shia. This saying of Imam Ali (s): until my son (Imam al-Mahdi) disappears (by the will of Allah) from the sights of people is a sufficient evidence that confirms the disappearance of the last imam and confirms the thought of those, who acknowledge this disappearance and believe in the disappeared imam. p: 134 

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Then Imam Ali (s) says: and the people become so confused whether he is lost, killed or is dead and agree upon that the authority (al-Hujjah) has been gone and the imamate has been annulled. Does this not comply with the opinion of most of the people now, who think that the belief of the Shia concerning the disappearance is unreal and nonsense? Then he says: In that year the pilgrims will go to hajj just to spy on and they really have done so but without any use. And he says: and then the Shia of Ali will be abused by their enemies and will be overcome by the evil and bad people with their protest. He means that they protest against the Shia by saying: Where is your imam? Can you show him to us? They abuse the Shia by ascribing contradiction, weakness and ignorance to them for they say that their imam is existent but cannot be seen. The saying of Imam Ali (s) confirms the truthfulness of the Shia and describes their opponents of being ignorant and opponents to the truth. He swears by his god when saying: By the god of Ali, their authority (al-Hujjah) will remain over the umma walking in its roads, entering into its houses and palaces, roving in the east and in the west, hearing the speech, greeting groups of people and seeing without being seen. Does this not refute any doubt about the subject? Does it not confirm the matter and confirm the previous tradition saying: Know well that the world will not be empty of an authority (Hujjah) from Allah but Allah will make His people not see His authority because of their injustice, oppression and excessiveness in disobedience? Then he gives an example by mentioning Prophet Joseph (s). Imam al-Mahdi (s) is existent in substance and person but at his time he sees and he is not seen until-as Amirul Mo’mineen (s) says: the promised time and determined appointment when the call comes from the heaven: p: 135 

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This is the day that brings forth joy to the descendants of Ali and to the Shia of Ali. ( (4) ) Ahmad bin Muhammad bin Sa’eed narrated from Ahmad bin Muhammad ad-Daynawari from Ali bin al-Hasan al-Kufi from Omayra bint Ouss from her grandfather al- Hussayn bin Abdurrahman from Abdullah bin Dhamra that Ka bul Ahbar had said: On the Day of Resurrection the human beings will be resurrected in four categories; riders, walking people, groveling people and deaf, dumb and blind people, who do not understand, are not spoken to and not permitted to apologize. These are whom (the fire shall scorch their faces, and they therein shall be in severe affliction). It was said to him: O Ka b, who are these people, whose condition will be so? He said: It is those, who have kept on deviation, apostasy and breaking the homage. Evil is that which their souls have sent before for them when they will meet Allah with the sin of fighting the caliph and the guardian of their prophet, their most aware jurisprudent, their most virtuous master, the bearer of the banner, the guard of the pond, the hope and the hoped one out of all this world, the knowledge that is never ignored, the straight path, from which whoever deviates will perish and fall in Fire. It is Ali, by the god of Ka b, who is the most aware of them, the senior in peace (Islam) and the most discerned of all of them. I wonder at those, who prefer others to Ali. p: 136 

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From among the descendants of Ali is al-Qa im al-Mahdi, who will change the world into another one and by whom Jesus Christ (s) will argue against the Christians of Rome and China. Al-Qa im al- Mahdi is the most similar one to Jesus Christ (s) in form, character, nobility and dignity. Allah will give him all what He has given to the prophets and more than that and He will prefer him to the all. Al-Qa im, the descendant of Ali (s) , will disappear like the disappearance of Prophet Joseph (s) and will reappear like the reappearance of Jesus the son of Mary (s). He will reappear, after his disappearance, with the appearance of the red star, the destruction of az-Zawra (ar-Riy) , (5) the sinking of al-Muzawarra (Baghdad) , the rising of al-Sufyani, (6) the war of the progeny of al- Abbas (7) against the people of Armenia and Azerbaijan, in which thousands and thousands will be killed. Each one of the warriors will seize on an adorned sword, over which black banners will flutter. It will be a war full of red death and terrible plague. (8) ( (5) ) The previous series of narrators narrated from al-Hussayn bin Abdurrahman from his father from his grandfather Amr bin Sa d that Amirul Mo’mineen (s) had said: The verifier: Perhaps this is the only tradition saying that Imam al-Mahdi is like Jesus Christ (s) in his form whereas the traditions narrated by the Sunni and the Shia say that he looks like his grandfather Muhammad (s). The Day of Resurrection will not come until the eye of the world is gouged out and redness appears in the sky, and this redness is the tears of the bearers of the Throne weeping for the people of the earth, and until a bad gang appears propagandizing for my progeny whereas in fact they are free from my progeny. It is a gang with no morals, prevailing over the evils, deceiving the tyrants and destroying the kings (rulers). It is a gang that appears in Kufa headed by a black-faced and black-hearted man, who is weak in faith, with no morals, hybrid, mean and rude. He is circulated among prostitute mothers from the worst progenies. May Allah have no a bit of mercy upon them. They will appear in the same p: 137 

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year, in which my disappearing son with the red banner and the green flag will reappear. What a terrible day for the deviants between Anbar and Heet (9) it will b! A day, on which a great misfortune will occur to the Kurds and the (Kharijites) , on which there will be the destruction of the house (city) of the Pharaohs (tyrants) , the abode of the arrogants, the shelter of the unjust rulers, the mother of calamities and the sister of sham! O Amr bin Sa d, by the god of Ali, it is Baghda! May Allah damn the mutineers of the Umayyads and the Abbasids; the traitors, who will kill my virtuous descendants, who will never regard my sanctity when killing them and who will not fear Allah when doing anything to my progeny. Woe unto the followers of the Abbasids from a war that will break out between Nahawand and ad-Daynour. It will be the war of the paupers of Ali s Shia headed by a man from Hamadan, (10) whose name will be like the name of the Prophet (s). (11) ( (6) ) Salama bin Muhammad narrated from Ali bin Dawood from Ahmad bin al-Hasan from Imran bin al-Hajjaj from Abdurrahman bin Abu Najran from Muhammad bin Abu Omayr from Muhammad bin Iss~haq from Ossayd bin Tha laba that Umm Hani had asked Abu Ja’far Muhammad bin Ali al-Baqir (s): What is the meaning of the Qur anic verse, But na! I swear by the stars that recede? (12) He said: O Umm Hani , it is an imam receding until his news will be ignored by people in the year two hundred and sixty and then immediately he will appear like a burning meteor in a dark night. If you remain alive until that time, then your eyes will be delighte! 

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p: 138 

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The same was narrated by Muhammad bin Ya’qoob from Ali bin Muhammad from Ja’far bin Muhammad from Musa bin Ja’far al- Baghdadi from Wahab bin Shathan from al- Hasan bin Abur-Rabee al-Hamadani from Muhammad bin Iss~haq from Ossayd bin Tha laba from Umm Hani. (13) ( (7) ) Muhammad bin Ya’qoob narrated from some of his companions from Sa d bin Abdullah from Ahmad bin al-Hasan from Umar bin Yazeed from al-Hasan bin Abur-Rabee al- Hamadani from Muhammad bin Iss~haq from Ossayd bin Tha laba that Umm Hani had said: Once I met Abu Ja’far bin Muhammad al-Baqir (s) and asked him about (the meaning of) these verses, But na! I swear by the stars that recede, that run their course (and) hide themselves. (14) He said: (The stars) that recede is an imam receding until his news is ignored by people in the year two hundred and sixty then he appears like a burning meteor in the darkness of night. If you live till that time, then your eyes will be delighte! (15) ( (8) ) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Muhammad bin Malik from Muhammad bin Sinan from al- Kahili that Abu Abdullah al-Sadiq (s) had said: O people, interconnect and be pious and kind to each othe! By Him, Who has split the seed and created man, that a time will come to you that none of you will find a place for his dinar and dirham. (16) Al-Kahili asked him: And when will that be? He said: When you miss your imam and you remain so for a time until he appears to you like the sun while you are so desperate. Beware to doubt and suspect. Drive doubts away from yourselves. I have warned you, so be carefu! I pray Allah to guide you and to make you succeed. (17) p: 139 

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( (9) ) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul- Kareem bin Amr al-Khath ami from Muhammad bin Issam that al-Mufadhdhal bin Umar had said: Once I was with Abu Abdullah al-Sadiq (s) in his meeting and there were others. He said to us: Beware of allusio! He meant with the name of al-Qa im. I noticed that he had intended other than me. He said to me: O Abu Abdullah, beware of allusio! By Allah, he (al-Qa im) will be hidden (by the will of Allah) for a period of time and he will be ignored until it will be said that he has died or perished or (it is unknown that) which valley he has followed. The believers will weep bitterly for him. There will be turning-over as a ship among the waves of the sea until no one will be saved except those, who has promised Allah sincerely, whom Allah has assisted with a mercy of Him and in whose hearts Allah has fixed faith. Twelve suspicious banners will be raised, none of which will be distinguished from the other. (Al-Mufadhdhal said) I began to cry. He said to me: What for are you crying? I said: May I die for yo! How do I not cry whereas you say that twelve suspicious banners will be raised that none of them will be distinguished from the other? He looked at an aperture in the house, from which the sun shined into the place of his meeting, and said: Is this the sun that is shining? p: 140 

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I said: Yes, it is. He said: By Allah, our matter (the imamate of al-Mahdi) is brighter than the sun. (18) ( (10) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik and Abdullah bin Ja’far al-Himyari from Muhammad bin al-Husayn bin Abul-Khattab, Muhammad bin Eessa and Abdullah bin Aamir al-Qasabani from Abdurrahman bin Abu Najran from Muhammad bin Musawir that al-Mufadhdhal bin Umar al-Ju fi had said: I heard the sheikh-he meant Abu Abdullah al- Sadiq (s) - saying: Beware of allusio! By Allah he (Imam al-Mahdi) will be hidden (by the will of Allah) for a period of time and he will be ignored until it will be said that he has died, perished or be lost in an unknown valley. The eyes of the believers will shed a lot of tears for him. Turning over will occur as a ship in a rough sea. No one will be saved except those, whom Allah has promised, fixed faith in their hearts and assisted with His mercy. Twelve suspicious banners will be raised, none of which will be distinguished from each other. I began to cry and then I asked him: What will we do then? He looked at a ray of the sun shining into the shed and said to me: O Abu Abdullah (al-Mufadhdhal) , do you see this sun? I said: Yes, I do. He said: By Allah, our matter is clearer than this sun. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya from Ahmad bin Muhammad from Abdul- Kareem from Abdurrahman bin Abu Najran from Muhammad bin al- Musawir from al-Mufadhdhal bin Umar. (19) p: 141 

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Imam Abu Abdullah al-Sadiq (s) intended by his saying to refer to the serious troubles that the Shia would face such as the terrible deviating seditions, the invalid and confused doctrines, the suspicious banners pretending to have inherited the imamate from the progeny of Ali bin Abu Talib (s) and the many mutinous people, who looked forward to the rule and leadership in every age. Whoever tries to deprive Ahlul Bayt of their rights-and how many they are-will perish no doubt and just a few, who have believed in the infallible imams and whom Allah has fixed faith in their hearts and assisted with His mercy, will be saved from that rough sea of seditions. Definitely Allah will fix the true believers on the straight path of His guardians in spite of the seditions, the different doctrines, the contradicted opinions and the betraying of the apostates, who have deviated from the right path of the divine imamate and will reward them with the best of His favors by joining them to His honored guardians. ( (11) ) Muhammad bin Ya’qoob al-Kulayni narrated from Ali bin Muhammad from al-Hasan bin Eessa bin Muhammad bin Ali bin Ja’far from his father from his grandfather from Ali bin Ja’far that his brother Imam Musa bin Ja’far (al-Kadhim) (s) had said: If the fifth one of the descendants of the seventh (20) one is missed then you are to keep fast to your religion and let nothing turn you aside from it because the executor (al-Qa’im) of this task (reviving p: 142 

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the religion) must disappear until many of those, who have believed in him, will apostate. It will be a test, by which Allah will try His people. If your fathers and grandfathers had found a religion better than this, they would have followed it. I said: O my master, who is the fifth of the seventh s descendants? He said: O my son, your minds are smaller than to perceive this matter and your patience is weaker than to bear it. If you live until then, you will know who he is. (21) ( (12) ) Abu Sulayman Ahmad bin Hawtha al-Bahili narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al- Ansari from Abul-Jarood that Abu Ja’far al- Baqir (s) had said to him: O Abul-Jarood, if the orbit turns and people say that he (al-Mahdi) has died, perished or followed an unknown valley and the opponents say that how he will be back whereas his bones have been perished, then you are to expect him and if you hear of his appearance, you are to join him even if crawling on the ice. (22) ( (13) ) Muhammad bin Hammam narrated from Hameed bin Ziyad from al-Hasan bin Muhammad bin Suma a from Ahmad bin al-Hasan al-Maythami from Za ida bin Qudama from some of his companions that Abu Abdullah al-Sadiq (s) had said: When al-Qa im reappears, people will say: How can that be whereas his bones have been perished? (23) ( (14) ) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Muhammad bin al-Fudhayl that Hammad bin Abdul Kareem al-Jallab had said: Once al-Qa im (s) was mentioned before Abu Abdullah al- Sadiq (s). He said: p: 143 

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If he appears people will say: How can that be whereas his bones have been perished since so and so? (24) ( (15) ) Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa al-Alawi al-Abbasi from Musa bin Sallam from Ahmad bin Muhammad bin Abu Nasr from Abdurrahman from al-Khashshab from Abu Abdullah al-Sadiq (s) from his fathers (s) that the Prophet (s) had said: The example of my family is like the stars of the sky. Whenever a star sets another shines until a certain star shines and you glance at it and point at it with your fingers then the Angel of Death comes to take it (him) with him. After that you remain a period of time. The progeny of Abdul Muttalib (25) become the same in this regard (26) and none will be distinguished from the other then your star will reappear. Praise Allah and accept i! (27) ( (16) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik and Abdullah bin Ja’far al-Himyari from Muhammad bin al-Husayn bin Abul-Khattab, Muhammad bin Eessa and Abdullah bin Aamir al-Qasabani from Abdurrahman bin Abu Najran from al- Khashshab from Ma roof bin Kharrabooth from Abu Ja’far al-Baqir (s) that the Prophet (s) had said: The example of my family among this umma is like the stars of the sky. Whenever a star sets another shines until when you stretch your eyebrows towards (a shining star) and point with your fingers at it, the Angel of Death comes to take it with him. Then you remain a period of time unknowing which one it is and so the progeny of Abdul Muttalib become the same in this regard. While you are so, Allah will make your star shine again. Then you are to praise Allah and to accept your star. (28) p: 144 

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( (17) ) Muhammad bin Ya’qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from Hannan bin Sadeer from Ma roof bin Kharrabooth that Abu Ja’far al- Baqir had said: We are like the stars of the sky. Whenever a star sets another shines until when you point with your fingers at a shining star and turn your eyebrows towards it, Allah takes your star away from you. Then the progeny of Abdul Muttalib become the same that no one is distinguished from the other. If your star reappears, then praise your Go! (29) ( (18) ) Ali bin al-Husayn narrated from Muhammad bin Yahya from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Eessa bin Abdullah bin Muhammad bin Umar bin Ali bin Abu Talib from his father from his grandfather that his father Amirul Mo’mineen Ali bin Abu Talib (s) had said: The master of this matter (deliverance) will be from my progeny. It is he, about whom it will be said: Has he died or perished? Or which valley has he followed? (30) ( (19) ) Muhammad bin Ali al-Kufi narrated from Younus bin Ya’qoob that al-Mufadhdhal bin Umar had said: I asked Abu Abdullah al- Sadiq (s): What will the sign of al-Qa im be? He said: When the orbit will turn and it will be said: Has he died, perished or which valley has he followed? I said: May I die for yo! Then what will happen? He said: He will appear with the sword. (31) ( (20) ) Muhammad bin Hammam narrated from Hameed bin Ziyad al- Kufi from al-Hasan bin Muhammad bin Suma a from Ahmad bin al- Hasan al-Maythami from Za ida bin Qudama that Abdul Kareem had said: Once al-Qa im was mentioned before Abu Abdullah al-Sadiq (s). He said: p: 145 

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How will that be and yet the orbit has not turned nor has it been said: Has he died, perished or which valley has he followed? I (Abdul Kareem) asked him: What is the turning of the orbit? He said: It is the disagreement of the Shia among themselves. (32) These traditions refer to the conditions of the different groups that are ascribed to Shiism. They have deviated from the real Shia, who believe in the imamate of the twelfth imam Muhammad bin al-Hasan bin Ali al-Mahdi (s). The Sunni say when talking about the expected imam: Where is he? How can his disappearance and reappearance be? Until when will he disappear? How long will he live and eighty (33) years have passed since he has disappeared till now? Some of them say that he is dead. Others deny his being born and deny his existence at all. They scorn those, who believe in him. Some think that the period is too long and that Allah is unable to make His guardian live so long in concealment and then reappear agai! We have seen many people of our time outliving for more than a hundred years. They have been sane and healthy until the last moment of their lives. Then how do thy deny the ability of Allah to make His authority outlive for more than that and to make that as one of His great signs among His people? Have they not read the story of Moses (s) mentioned in the Qur’an? When Moses (s) was born, a great number of women and children were killed in order to prevent the will of Allah from being realized but in spite of all what the Pharaoh had done; Allah had carried out His will. The great sign of Allah was that the Pharaoh, who had killed the great number of women and children in order to perish p: 146 

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the chance of bringing life to the expected prophet, himself had brought Moses up and in his own palace since being a baby until becoming a young man. Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah’s course. (34) O people of understanding, learn a lesson and you, the Shia, keep to what Allah has guided you to and praise Him for the great favor He has distinguished you with. 

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OTHER TRADITIONS ( (1) ) Ahmad bin Muhammad bin Sa’eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham an- Nashiri from Abdullah bin Jibilla from Fudhayl al-Sa igh from Muhammad bin Muslim ath-Thaqafi that Abu Abdullah al-Sadiq (s) had said: If people miss the imam, they will stay many years unknowing which one he is and then Allah will make him appear to them. (35) ( (2) ) Abdullah bin Jibilla narrated from Ali bin al-Harith bin al- Mugheera that his father had said: I asked Abu Abdullah al-Sadiq (s): Will there be a time, in which the Muslims will not know who their imam is? He said: It is said so. I said: what will we do then? He said: If that occurs, then keep to the previous one until the next one becomes clear to you. (36) ( (3) ) Abdullah bin Jibilla narrated from Muhammad bin Mansoor al- Sayqal from his father that Abu Abdullah al-Sadiq (s) had said: If you spend a day and a night without finding an imam of Muhammad s progeny, then still love whom you have loved before, hate whom you have hated before, follow whom you have followed p: 147 

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and wait for the deliverance day and night. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya from Ahmad bin Muhammad from ibn Fadhdhal from al-Hasan bin Ali al-Attar from Ja’far bin Muhammad from Mansoor from someone from Abu Abdullah al-Sadiq (s). (37) ( (4) ) Muhammad bin Hammam narrated from Abdullah bin Ja’far al- Himyari from bin Eessa and al-Husayn bin Dhareef from Hammad bin Eessa that Abdullah bin Sinan had said: My father and I went to Abu Abdullah al-Sadiq (s). He said: What will you do if you become in a time that you do not find an imam of guidance nor any banner and then no one will be saved from that confusion except one, who will pray Allah with the prayer of drowner? My father said: By Allah, this is a great calamity. May I die for yo! What will we do then? He said: If that occurs-and you will not attain it-then keep to that you have had until the matter becomes clear. (38) ( (5) ) Muhammad bin Eessa and al-Hasan bin Ddhareef narrated that al-Harith bin al-Mugheera an-Nasri had said: I said to Abu Abdullah al-Sadiq (s): We have tradition saying that the imam will be missed in some period of time. What will we do then? He said: Keep to the previous one that you have kept to until the matter becomes clear. (39) ( (6) ) Muhammad bin Hammam narrated from some narrators that Abban bin Taghlub had said: Abu Abdullah al-Sadiq (s) said: A time will come to people, in which knowledge will be bound as a snake bound in its hole. While they are in such a condition, a star will shine to them. p: 148 

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I said: What do we do during that time? He said: Keep to what you have kept to until Allah makes your star shine to you. (40) ( (7) ) Abban bin Taghlub narrated that Abu Abdullah al-Sadiq (s) had said: What will you do if a time comes to you between the two mosques, (41) at which knowledge will be bound as a snake bound in its hole and the Shia will disagree among themselves, will call each other as liars and will spit at the face of each other? Abban said: What goodness will be in that? He said: All the goodness will be in that. He said it three times and he meant that deliverance would be near. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from some of his companions from Ahmad bin Muhammad from al- Hasan bin Ali al-Washsha from Ali bin al-Husayn from Abban bin Taghlub from Abu Abdullah al-Sadiq (s). (42) ( (8) ) Ahmad bin Hawtha al-Bahili narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abban bin Taghlub that Abu Abdullah al-Sadiq (s) had said: O Abban, a period of time will come to people, at which knowledge will be bound between the two mosques as a snake bound in its hole. As they are in such a condition, their star will shine to them. Abban said: May I die for yo! What will we do and what will happen then? He said: Keep to what you have kept to until Allah brings the master (of the matter). (43) p: 149 

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These traditions confirm the truth of the disappearance (of Imam al-Mahdi) and of the limitation of knowledge, which refers to the authority. Throughout these traditions, the infallible imams have ordered the Shia to keep on what they have believed in and to wait for that they have been promised of. They are excused when not seeing their authority and imam during the period of the disappearance. The ignorant, who are not aware of what the infallible imams have said through their traditions about the disappearance of al-Qa im (s) , ask to be led to the person and the place of al-Qa im (s). They ask to see him with their eyes and they deny his disappearance because they are far away from knowledge and jurisprudence. They deny the sayings of the infallible imams whereas they have been ordered to obey Allah, His messenger and His guardians and have been warned of disobeying them. Allah has said: Therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement. (44) O you who believ! obey Allah and obey the Messenger and those in authority from among you. (45) And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger. (46) In the fourth tradition it was said that you do not find an imam of guidance nor any banner. This referred to what had really happened and confirmed the matter of the deputies, who had been p: 150 

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between the imam and his Shia but their job stopped after some time. The deputy between the imam, during his disappearance, and the Shia was like the banner. When people were afflicted with the ordeal, the banners disappeared and would not reappear until the expected imam would reappear. Also the confusion that the infallible imams had told of occurred. The second disappearance of al-Qa im (s) also took place. It will be discussed in a next chapter. 

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OTHER TRADITIONS ( (1) ) Muhammad bin Hammam narrated from some of his companions from Ahmad bin Muhammad bin Khalid from his father from someone from al-Mufadhdhal bin Umar that Abu Abdullah al-Sadiq (s) had said: This group (the Shia) will be closer to Allah and Allah will be more pleasant with them when they miss the authority of Allah by being hidden from them whereas they are certain that the authority of Allah and His promise will not be annulled. Then you are to wait for the deliverance day and night. The bitterest wrath of Allah upon His enemies will be when they miss the authority of Allah forever. Allah knows that the true believers will not doubt; otherwise He will never hide His authority for a while. That will not be except with the evil people. (47) ( (2) ) Muhammad bin Ya’qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from Muhammad bin Khalid from someone from al-Mufadhdhal bin Umar, also narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya from Abdullah bin Muhammad bin Eessa from his father from some of his companions from al- Mufadhdhal bin Umar that Abu Abdullah al-Sadiq (s) had said: p: 151 

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People will be closer to Allah and He will be more pleasant with them when they miss His authority and he (the authority) does not appear to them nor they know his place although they know that the authority of Allah will never be annulled. Then you wait for the deliverance day and night because the bitterest wrath of Allah will be upon His enemies when they miss His authority forever. Allah has known that His true believers will never doubt; otherwise He will never hide His authority from them for a while. That will not be except with the evilest people. (48) Imam Abu Abdullah al-Sadiq (s) has praised his followers by saying that Allah will be more pleasant with them when they will miss the authority by being hidden from them and in spite of that they know well that the authority of Allah will never be annulled. He has described his followers by saying that they will never doubt because if Allah knows that they will doubt, He will never hide His authority from them for a while. Praise be to Allah, Who has made us from among those, who do not doubt, suspect or deviate from the straight way into the way leading to blindness and perishmen! ( (3) ) Ahmad bin Muhammad bin Sa’eed narrated from Muhammad bin al-Mufadhdhal, Sa dan bin Iss~haq bin Sa’eed, Ahmad bin al-Husayn and Muhammad bin Ahmad bin al- Hasan al-Qatawani all from al-Hasan bin Mahboob from Hisham bin Salim al-Jawaleeqi that Yazeed al-Kinasi had heard Abu Ja’far al-Baqir (s) saying: p: 152 

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The master of this matter (al-Qa im) has a likeness to Prophet Joseph and his mother is a black bondmaid. (49) Allah will make him succeed within a night. (50) ( (4) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Husayn from Ahmad bin Hilal from Abdurrahman bin Abu Najran from Fudhala bin Ayyoob that Sadeer al-Sayrafi had said: I heard Abu Abdullah al-Sadiq (s) saying: The master of this matter has a likeness to Prophet Joseph (s). I said: As if you want to tell us about a disappearance or confusio! He said: Why do this damned people, who are like the pigs, deny this matter (the disappearance of imam al-Mahdi)? The brothers of Prophet Joseph (s) were skilled, intelligent and sons of prophets. When they came to him, they talked and dealt with him and although they were his brothers they could not know him until he himself told them that he was their brother Joseph. Then why do this umma deny that Allah may want to hide His authority from people for a certain time? Prophet Joseph (s) was the king of Egypt and there was between him and his father a distance of eighteen days-travel. If he wanted to inform his father of his place, he could do that. By Allah, Jacob (s) and his sons, after having heard the news of Joseph, traveled from their village to Egypt within nine days. So why do this umma deny that Allah may do for his authority (al-Mahdi) as He has done for Prophet Joseph (s)? p: 153 

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Perhaps the master of this matter (al-Qa’im) , who has been wronged and whose right has been denied, goes and comes among people frequently, walks in their markets and sits on their mats but they do not know him until the will of Allah permits him to introduce himself to them as Allah has permitted Prophet Joseph (s) to introduce himself to his brothers by saying: (They said: Are you indeed Yousuf? He said: I am Yousuf). (51) The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Ali bin Ibraheem bin Hashim from Muhammad bin al-Husayn from ibn Abu Najran from Fudhala bin Ayyoob from Sadeer al-Sayrafi from Abu Abdullah al-Sadiq (s). (52) ( (5) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Abdullah bin Jibilla from al-Hasan bin Abu Hamza that Abu Baseer had said: I heard Abu Ja’far al-Baqir (s) saying: The master of this matter has aspects like those that four of the prophets have had; an aspect of Moses, one of Jesus Christ, one of Joseph and one of Muhammad (peace be upon them). I said: Which aspect of Moses (s)? He said: Afraid and lying in wait. I said: Which one of Jesus Christ (s)? He said: It will be said about him (Imam al-Mahdi) as that has been said about Jesus Christ (s). I said: Which of Joseph? He said: Prison and disappearance. I said: Which of Muhammad (s)? He said: If he (Imam al-Mahdi) appears, he will imitate his grandfather Muhammad (s) but he will unsheathe his sword for eight months, during which there will be commotion, until Allah p: 154 

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becomes pleased. I said: How will it be known that Allah becomes pleased? He said: Allah will put mercy into his (the imam s) heart. (53) Look, O you people of understanding, attentively at these sayings of Imam al-Baqir (s) and Imam al-Sadiq (s) concerning the disappearance of Imam al-Mahdi and the aspects of the prophets he has and that Allah will make him succeed and prevail within a night. Definitely he will remove all the heresies created by the heretics, whom Allah has not let taste the sweetness of faith and knowledge. Then the little group, whom Allah has favored with faith and belief in the imamate and let not deviate as much many groups have deviated and followed the Satan wherever he goes; left or right, is to thank and praise Allah for this great blessing in not being among those, whom the Satan has made hate faith and truth and like deviation. Let this little group be so grateful to Allah for making them obey His guardians, whom He has ordered to be obeyed. Allah says when talking about Iblis: He (Iblis) said: Then by Thy Might I will surely make them live an evil life, all except Thy servants from among them, the purified ones. (54) And most certainly I will lead them astray and excite in them vain desires. (55) I will certainly lie in wait for them in Thy straight path. (56) Imam Ali says (s) in one of his speeches: I am the firm rope of Allah. I am the straight path. I am the authority of Allah over His people after His messenger Muhammad (s) p: 155 

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Then Allah says when talking about Iblis: And certainly the Satan found true his conjecture concerning them, so they follow him, except a party of the believers. (57) Be awake from the doze of advertence and fancy. Do not let what the infallible imams (s) have said go in vai! Care for it with attentive hearts and reflecting mind! Be guided that Allah may keep the Satan away from you in order not to be among his (Satan s) submissive followers where Allah says: Surely, as regards My servants, you have no authority over them except those who follow you of the deviators. (58) ( (6) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from Yahya bin Ya la that Zurara had said: I heard Abu Abdullah al-Sadiq (s) saying: Al-Qa im (s) will disappear before his rising. I asked: Why? He said: He fears (people) although he is the expected one. O Zurara, his birth is suspected. Some say that his father has died without leaving offspring, some say that he has disappeared and others say that he has born some years before his father s death. He is the expected imam but Allah will try the hearts of the Shia and then might those have doubted, who follow falsehood. I said: May I die for yo! If I live until that time, what shall I do then? He said: O Zurarra, when you live until then, pray with this prayer: (O Allah, let me know You because if You do not let me know You, I can never know Your prophet. O Allah, let me know Your prophet because if You do not let me know Your prophet, I can never know Your authority. O Allah, let me know Your authority because if You do not let me know Your authority, I shall deviate from my religion. p: 156 

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Then he said: O Zurara, a young boy will be killed in Medina then. I said: Is he not the one, who will be killed by the army of al- Sufyani? He said: No, but he will be killed by the army of bani (59) so and so. This army will enter into Medina and people will not know why the army has come. Then the young boy will be taken and killed unjustly and offensively. When the boy is killed, Allah will not respite them and then the deliverance will be expected soon. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Ali bin Ibraheem bin Hashim from al-Hasan bin Musa al-Khashshab from Abdullah bin Musa from Abdullah bin Bukayr from Zurara from Abu Abdullah al-Sadiq (s). Also it was narrated by Muhammad bin Ya’qoob from al-Husayn bin Ahmad from Ahmad bin Hilal from Uthman bin Eessa from Khalid bin Nujayh from Zurara from Abu Abdullah al-Sadiq (s). (60) ( (7) ) Muhammad bin Hammam narrated that Abdullah bin Atta al- Mekki had said: I said to Abu Ja’far al-Baqir (s): Your Shia in Iraq are so many and there is no one like you from among your family. Why do you not rise? He said: O Abdullah bin Atta , you have given your ears to the fools. By Allah, I am not your man (the one, whom you think to be al-Qa im). I said: Then who is he? He said: See whose birth will be vague to people, it will be him. No one of us, who is pointed at with fingers or circulated by tongues, unless he will be killed or will die. p: 157 

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The same was narrated by Muhammad bin Ya’qoob al-Kulayni from al-Husayn bin Muhammad and others from Ja’far bin Muhammad from Ali bin al-Abbas bin Aamir from Musa bin Hilal al-Kindi from Abdullah bin Atta al-Mekki from Abu Ja’far al-Baqir (s). (61) ( (8) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin Ahmad al-Qalanisi from Ali bin al-Hasan from al-Abbas bin Aamir from Musa bin Hilal that Abdullah bin Atta al- Mekki had said: I came from Wassit (62) to perform the hajj. I visited Abu Ja’far Muhammad bin Ali (al-Baqir) (s). He asked me about the people and the markets there. I said: the people have looked forward to you. If you rise, a great number of people will follow you. He said: O bin Atta , you have spread your ears to the fools. By Allah, I am not your man. None of us, who is pointed at with fingers or towards whom eyebrows are stretched, unless he is killed or he dies because of anger until Allah will send one, whose birth will be vague. I said: And who is he, whose birth will be vague? He said: See who that people do not know whether he is born or not. That will be your man. (63) ( (9) ) Muhammad bin Ya’qoob narrated from some of his companions from Sa d bin Abdullah that Ayyoob bin Noah had said: I said to Abul Hasan ar-Redha (64) (s): We hope that you are the man of the matter and that Allah may pave the way to you peacefully and without fighting. Homage has been paid to you and money is coined with your name. p: 158 

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He said: None of us that letters has been sent to, has been pointed at with fingers, has been asked about religious matters and monies (legal religious rights) have been sent to, 

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unless he is killed or he dies in his bed until Allah will send for this matter a boy from our progeny, whose birth and early life will be unknown but his lineage will be not unknown. (65) ( (10) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from Yahya bin Ya la from Abu Maryam al-Ansari that Abdullah bin Atta had said: I said to Abu Ja’far al-Baqir (s): Would you tell me about al-Qa im? He said: By Allah, it is not me and it is not one, whom you stretch your necks towards. It is the one, whose birth will be unknown. I said: What will he do? He said: He will do as the Prophet (s) has done. He will annul all heresies that have been established before him and he will establish new principles. (66) ( (11) ) Muhammad bin Hammam narrated from Abdullah bin Ja’far al- Himyari from Muhammad bin Eessa from Salih bin Muhammad from Yaman at-Tammar that Abu Abdullah al-Sadiq (s) had said: The man of this matter will disappear for a period of time, during which one, who still keeps to his religion, is like one, who lathes thorns of al-Qatad (67) with his bare hand. Which of you can grasp at the thorns of al-Qatad? Then he pondered for a while and said: The man of this matter will disappear for a time so people are to fear Allah and to keep to their faith. p: 159 

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The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya and al-Hasan bin Muhammad from Ja’far bin Muhammad al-Kufi from al-Hasan bin Muhammad al-Sayrafi from Salih bin Khalid from Yaman at-Tammar. (68) Who is this one, who will disappear, but the expected Imam? Who is this one, whose birth and early life most of people will doubt? Who is this one, whom people will be indifferent to and will not believe in his rising nor in his existence even? It is he, whom the infallibles imam (s) have mentioned and described his loyal believers during his disappearance as ones, who grasp at the thorns of al-Qatad with bare hands. It is this little sincere group that is distinguished from the great masses of people, whose fancies have taken them too far away and whose hearts have become too narrow to bear the truth and its bitterness. They find themselves unable to believe in the existence of the Imam while his person is absent and his disappearance has lasted long. Only the little group has believed and kept on believing in the expected Imam (s) following, by that, the saying of Amirul Mo’mineen (s): Do not feel desolate in the way of guidance when its followers are very fe! 

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Al-QAIM DISAPPEARS TWICE ( (1) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ali bin al-Hasan at-Taymali from Umar bin Uthman from al-Hasan bin Mahboob from Iss~haq bin Ammar al- Sayrafi that Abu Abdullah Ja’far bin Muhammad al-Sadiq (s) had said: Al-Qa im disappears twice; one is a short disappearance and the other is long. In the first disappearance some of his close Shia knows his place and in the other one no one knows his place except the guardians of his religion. (69) p: 160 

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( (2) ) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya from Muhammad bin al-Husayn from al-Hasan bin Mahboob from Iss~haq bin Ammar that Abu Abdullah al- Sadiq (s) had said: Al-Qa’im disappears twice; one is a short disappearance and the other is long. In the first disappearance some of his close Shia knows his place and in the other one no one knows his place except his guardians of his religion. (70) ( (3) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan from Abdurrahman bin Abu Najran from Ali bin Mahziyar from Hammad bin Eessa from Ibraheem bin Umar al-Yamani that Abu Ja far al-Baqir (s) had said: The man of this matter disappears twice. Also he had said: Al-Qa’im will rise and he has never paid any homage to anyone on the earth. (71) ( (4) ) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Sa’eed from ibn Abu Omayr from Hisham bin Salim that Abu Abdullah al-Sadiq (s) had said: Al-Qa’im will rise and he has never paid any homage to anyone nor has he had a covenant or a bond with anyone. (72) ( (5) ) Ahmad bin Muhammad bin Sa’eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ibraheem bin al- Mustaneer from al- Mufadhdhal bin Umar al-Ju fi that Abu Abdullah al-Sadiq (s) had said: The man of this matter disappears twice. The first one lasts long until some people say that he has died, some say that he has been killed and others say that he has gone. None of his companions will p: 161 

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still believe in him except a very few people. No one knows his place except the guardian, who manages his affairs. (73) If there is no any other tradition narrated about the disappearance except this one, it will be sufficient for whoever ponders on it. ( (6) ) Abdullah bin Jibilla narrated from Salama bin Janah that Hazim bin Habeeb had said: I came to Abu Abdullah al-Sadiq (s) and said to him: My parents died without performing the hajj. Allah has granted to me good livelihood. May I offer the hajj on behalf of them? He said: Yes, you may because that will benefit them. Then he said to me: O Hazim, the man of this matter disappears twice and he reappears after the second disappearance. Do not believe whoever comes to you saying that he (al- Qa’im) has died. Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Abu Haneefa al-Sayiq that Hazim bin Habeeb had said: I said to Abu Abdullah al-Sadiq (s): My father, who was a foreigner man, died and I wanted to offer the hajj and give charities in favor of him. What do you say about it? He said to me: Do that because he will be rewarded by it. Then he said: O Hazim, the man of this matter will disappear twice. He mentioned the rest of the tradition as the one above. (74) ( (7) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Ibraheem bin Qayss, Sa dan bin Iss~haq bin Sa’eed, Ahmad bin al-Husayn bin Abdul Melik and Muhammad bin Ahmad bin al-Husayn al-Qatawani all from al-Hasan bin Mahboob from Ibraheem bin Ziyad al-Khariqi that Abu Baseer had said: I said to Abu Abdullah al-Sadiq (s) that Abu Ja’far al-Baqir p: 162 

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(s) often said: Al-Qa’im of Muhammad s progeny will disappear twice; one will be longer than the other. He said: Yes, but that will not be until the army of the tribe of so and so disagrees, life becomes so difficult, al-Sufyani rises, distresses and calamities increase and death and killing spread among people until they resort to the sanctum of Allah (the Kaaba) and the sanctum of the Prophet (s) (the Prophet s mosque). (75) ( (8) ) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from al-Ala bin Razeen from Muhammad bin Muslim ath-Thaqafi that Abu Ja’far al-Baqir (s) had said: Al-Qa’im disappears twice. In one of them it will be said: He has perished or it is unknown which valley he has followed. (76) ( (9) ) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya and Ahmad bin Idreess from al-Hasan bin Ali al-Kufi from Ali bin Hassaan from Abdurrahman bin Katheer that al-Mufadhdhal bin Umar had said: I heard Abu Abdullah al-Sadiq (s) saying: The man of this matter disappears twice. After one of his disappearances, he comes back to his family and in the other one it is said that he has perished or (it is unknown that) which valley he has followed. I said: If that takes place, then what will we do? He said: If someone pretends that (he is al-Qa’im) , you are to ask him about the great matters, which no one will answer except him (al-Qa’im). (77) p: 163 

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These traditions mention that al-Qa’im (s) disappears twice. Allah has confirmed the sayings of the infallible imams (s). The first disappearance was the one, during which the deputies between Imam al-Mahdi (s) and the people were apparent in persons and positions. By them the obscure matters of knowledge and vague judgments were cleared. The answers to all questions and problems, which were asked about, were given by these deputies. This was the short disappearance, whose period had elapsed. In the second disappearance there were no deputies or mediators. It was the will of Allah to try His people and to sift them after letting confusion spread among them. Allah said: On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good; nor is Allah going to make you acquainted with the unseen. (78) The second disappearance has taken place. We pray Allah to make us from among those, who keep to the truth and not among those, who slip away after the sifting of seditions. It is this that has been meant by two disappearances or disappears twice. ( (10) ) Ahmad bin Muhammad bin Sa’eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ahmad bin al- Harith from al-Mufadhdhal bin Umar that Abu Abdullah al-Sadiq (s) had said: The man of this matter will recite in one of his (two) disappearances, So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers. (79) (80). p: 164 

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( (11) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from al-Hasan bin Muhammad bin Suma a from Ahmad bin al-Harith al-Anmati from al-Mufadhdhal bin Umar that Abu Abdullah al-Sadiq (s) had said: When al-Qa’im (s) rises, he will recite this Qur anic verse, So I fled from you when I feared you. (81) ( (12) ) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al- Hasan bin Ayyoob from Abdul Kareem bin Amr al-Khath ami from Ahmad bin al-Harith from Abu Abdullah al-Sadiq (s) that Abu Ja’far Muhammad bin Ali al-Baqir (s) had said: When al-Qa’im (s) rises, he will recite, So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers. (82) These traditions confirm the traditions saying: he has an aspect of Prophet Moses he is afraid and lying in wait. ( (13) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from al-Hasan bin Muhammad al-Sayrafi from Yahya bin al-Muthanna al-Attar from Abdullah bin Bukayr from Obayd bin Zurara that Abu Abdullah al-Sadiq (s) had said: People will miss an imam. He attends the seasons (of hajj). He sees the people but they do not see him. (83) ( (14) ) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya from Ja’far bin Muhammad from Iss~haq bin Muhammad from Yahya bin al-Muthanna from Abdullah bin Bukayr that Obayd bin Zurara had heard Abu Abdullah al-Sadiq (s) saying: People will miss their imam. He attends the seasons of hajj. He sees the people but they do not see him. (84) p: 165 

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( (15) ) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al- Hasan from Abdul Kareem bin Amr from ibn Bukayr and Yahya bin al-Muthanna that Zurara had heard Abu Abdullah al-Sadiq (s) saying: Al-Qa’im (s) disappears twice. He comes back after one of them but in the second disappearance, no one knows where he is. He attends the seasons of hajj. He sees the people but they do not see him. (85) ( (16) ) Muhammad bin Ya’qoob al-Kulayni narrated from al-Husayn bin Muhammad from Ja’far bin Muhammad from al-Qassim bin Issma eel from Yahya bin al-Muthanna from Abdullah bin Bukayr from Obayd bin Zurara that Abu Abdullah al-Sadiq (s) had said: Al-Qa’im (s) disappears twice. During one of his disappearances, he attends the seasons of hajj. He sees the people but they do not see him. (86) ( (17) ) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal from Musa bin al-Qassim from Mo awiya al- Bajali that Ali bin Ja’far had asked his brother Musa bin Ja’far al- Kadhim (87) (s) about the interpretation of the Qur anic verse, Say: Have you considered if your water should go down, who is it then that will bring you flowing water. (88) Imam al-Kadhim (s) said: It means: if you lose your imam, then who will bring you another imam? The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Ali bin Muhammad from Sahl bin Ziyad al-Aadami from Musa bin al-Qassim bin Mo awiya al-Bajali from Ali bin Ja’far from his brother p: 166 

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Musa bin Ja’far al-Kadhim (s). (89) ( (18) ) Ali bin Ahmad al-Bandaneeji narrated from Abdullah bin Musa al-Alawi al-Abbasi from Muhammad bin Ahmad al-Qalanisi from Ayyoob bin Noah from Safwan bin Yahya from Abdullah bin Bukayr that Zurara had said: I heard Abu Ja’far al-Baqir (s) saying: Al-Qa’im (s) disappears and his kin (companions) deny him. I said: Why is that? He said: He fears. And he pointed with his hand at his abdomen showing that he fears to be killed. (90) ( (19) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Hasan from his father from ibn Abu Bukayr from Zurara that Abdul Melik bin A yun had said: I heard Abu Ja’far al- Baqir (s) saying: Al-Qa’im (s) disappears before his rising. I asked: Why? He said: He fears and he pointed with his hand at his abdomen. He meant killing. (91) ( (20) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan at-Taymali from al-Abbas bin Aamir bin Rabah from ibn Bukayr that Zurara had said: I heard Abu Ja’far al- Baqir (s) saying: Al-Qa’im disappears before his rising. I asked: Why? 

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He said: He fears and he pointed with his hand at his abdomen. He meant killing. (92) ( (21) ) Ahmad bin Muhammad bin Sa’eed narrated from Abu Muhammad Abdullah bin Ahmad bin al-Mustawrid al-Ashja iy from Muhammad bin Obaydillah Abu Ja’far al-Halabi from Abdullah bin Bukayr that Zurara had said: I heard Abu Abdullah Ja’far al-Sadiq (s) saying: Al-Qa’im disappears before his rising. I asked: Why? He said: He fears and he pointed with his hand at his abdomen. p: 167 

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He meant killing. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya from Ja’far bin Muhammad from al-Hasan bin Mo awiya from Abdullah bin Jibilla from Abdullah bin Bukayr from Zurara from Abu Abdullah al-Sadiq (s). (93) ( (22) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Ahmad bin Maytham from Obaydillah bin Musa from Abdul A la bin Hussayn ath-Tha labi that his father had said: Once I met Abu Ja’far Muhammad bin Ali (al-Baqir) (s) in a season of hajj or a minor hajj. I said to him: I became so old and weak and I do not know whether I meet you again or not. Please promise me and tell me when deliverance will be. He said: The homeless, fugitive and alone man, who will be separated from his family, who will lose his father, who will be surnamed with his uncle s name and whose name will be like a prophet s name, will the man of the banners. I said: Would you please repeat that to me? He asked for a piece of leather or a tablet and wrote that down to me. (94) ( (23) ) Ahmad bin Muhammad bin Sa’eed narrated from Abu Abdullah Yahya bin Zakariyya bin Shayban from Younus bin Kulayb from Mo awiya bin Hisham from Sabah from Salim al-Ashall that Hussayn at-Taghlubi (95) had said: Once I met Abu Ja’far Muhammad bin Ali (al- Baqir) (s) in a season of hajj or a minor hajj. I said to him: I became so old and weak and I do not know whether I meet you again or not. Please promise me and tell me when deliverance will be. He said: p: 168 

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The homeless, fugitive and alone man, who will be separated from his family, who will lose his father, who will be surnamed with his uncle s name and whose name will be like a prophet s name, will be the man of the banners. When he finished his talk, he looked at me and said: Did you memorize it or shall I write it down to you? I said: If you lik! He asked for a piece of leather or a tablet. He wrote down what he said to me and gave me the book. Salim said: Hussayn showed us the book. He read what there was in it before us and then said: This is the book of Abu Ja’far (al-Baqir) (s). (96) ( (24) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from al-Hasan bin Hammad at-Ta iy from Abul Jarood that Abu Ja’far Muhammad bin Ali al-Baqir (s) had said: The man of this matter is the homeless, fugitive man, who loses his father, who is surnamed with his uncle s name, who is separated from his family and whose name is like a prophet s name. (97) ( (25) ) Ahmad bin Muhammad bin Sa’eed narrated from Hameed bin Ziyad from al-Hasan bin Muhammad al-Hadhrami and also it was narrated by Younus bin Ya’qoob from Salim al-Mekki from Abut-Tufayl Aamir bin Wathila that Abu Ja’far bin Muhammad al-Sadiq (s) had said: The one, whom you want and expect, will rise (and set out) from Mecca. He will not rise until he sees what pleases him even if he is obliged to eat the leaves of the trees. (98) p: 169 

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Is there another way clearer than the way, with which the infallible imams (s) have declared and explained the matter of the disappearance to their Shia? Will one doubt the disappearance and the reappearance of al-Qa’im (s) after all these clear traditions? ( (26) ) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal from Ahmad bin Ali al-Qayssi from Abul Haytham al-Maythami that Abu Abdullah al- Sadiq (s) had said: If three names (of the infallible imams) ; Muhammad, Ali and al-Hasan succeed, then the fourth will be al-Qa’im. (99) ( (27) ) Muhammad bin Hammam narrated from Abdullah bin Ja’far al- Himyari from Muhammad bin Eessa bin Obayd that Muhammad bin Abu Ya’qoob al-Balkhi had heard Abul Hasan ar-Redha (s) saying: You are going to be tried with a great test. You are going to be tried with the fetus while still in its mother s womb and with the suckling (100) until it is said: he has disappeared and he has died. They say: There is no Imam. The Prophet (s) has disappeared and disappeared and I am going to die as well. (101) ( (28) ) Muhammad bin Hammam narrated from Ahmad bin Mabindath and Abdullah bin Ja’far al-Himari from Ahmad bin Hilal that al-Hasan bin Mahboob al-Zarrad had said: Imam ar-Redha (s) said: O Hasan, There will be a dark sedition, in which close friends and near relatives will perish. That will occur when the Shia miss the fourth descendant of mine. The people of the earth and the inhabitants of the Heaven will be sad for missing him. Many faithful men and faithful women will be regretful, confused and sorrowful because of missing him. p: 170 

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He pondered for a while and then he raised his head and said: He is the namesake of my grandfather (Prophet Muhammad). He looks like me and looks like Prophet Moses (s). Upon him there are rays of light emitting from the light of the Divine holiness. As if I see that people despair of him so much but they will be called with a call heard by the all whether far or near they are. He will be as mercy upon the believers and as torment upon the unbelievers. I said: May my father and mother die for yo! What will that call be? He said: There will be three sayings in the month of Rajab; the first is Now surely the curse of Allah is on the unjust, (102) the second is The threatened Hour is nigh, O believer! and the third is that people will see a protruding hand with the disk of the sun calling: Allah has sent so-and-so to destroy the unjust. Then deliverance comes to the believers and Allah relieves their hearts and takes distresses away from them. (103) ( (29) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Muhammad bin Ahmad al-Madeeni from Ali bin Asbat from Muhammad bin Sinan that Dawood bin Katheer ar-Riqqi had said: I said to Abu Abdullah al-Sadiq (s): May I die for yo! Deliverance has not come. Our hearts are depressed and we are about to die of sadness. He said: Deliverance comes when people become desperate and distressed to the full and then a caller will call out from the Heaven with the name of al-Qa’im and the name of his father. p: 171 

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I said: May I die for yo! What is his name? He said: His name is like the name of one of the prophets and his father s name is like the name of one of the guardians. (104) ( (30) ) Ahmad bin Muhammad bin Sa’eed narrated from Muhammad bin Ali at-Taymali from Muhammad bin Issma eel bin Buzay and also it was narrated from some ones from Mansoor bin Younus bin Bazraj from Issma eel bin Jabir that Abu Ja’far Muhammad bin Ali al-Baqir (s) had said: The man of this matter will disappear in one of these mountain passes-he pointed with his hand towards Thi Tuwa. (105) Before his rising, the guardian, who has been with him, comes to meet some of his companions. He asks them: How many persons are you? They say: We are about forty men. He says: What will you do if you see your man? They say: By Allah, if he wants us to move the mountains for him, we will do. Then he says to them: Choose ten of your chiefs or the best of yo! They do and he sets out with them to meet their man. He promises to meet them in the next night. Then Abu Ja’far al-Baqir (s) added: By Allah, as if I see him leaning against the Rock (of the Kaaba) and saying: O people, whoever argues with me about Allah, I am worthier of Allah than all of the people. O people, whoever argues with me about Adam, I am worthier of Adam than all the people. Whoever argues with me about Noah, I am worthier of Noah. Whoever argues with me about Abraham, I am worthier of Abraham. Whoever argues with me about Moses, I am worthier of Moses. Whoever argues with me about Jesus Christ, I am worthier of Jesus Christ. O people, whoever argues with me about Muhammad, I am worthier of Muhammad. Whoever argues with me about the Book of Allah, I am worthier of the Book of Allah. Then he comes to the temple (of Abraham) and offers two rak al-prayer before it. By Allah, he is the distressed one, about whom Allah has said, Or, Who answers p: 172 

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the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth? (106) This verse has been revealed about him and for him. (107) ( (31) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan from Abul Jarood that Abu Ja’far al-Baqir (s) had said: People are still (confused and distressed) expecting until Allah sends for this matter (deliverance) one that people have not known whether he has been created yet or not. (108) ( (32) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Muhammad bin al-Husayn bin Abul Khattab, and Abdullah bin Ja’far al-Himyari narrated from Ahmad bin Muhammad bin Eessa all from Muhammad bin Sinan from Abul Jarood that Abu Ja’far al-Baqir (s) had said: You stretch your heads towards any one of us and say: It is he (our man). And Allah makes them (the imams) die one after the other until He sends for this matter one, whom you do not know whether he is born or not or whether he is created yet or not. (109) ( (33) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin Ahmad al-Qalanisi from Muhammad bin Ali from Muhammad bin Sinan from Abul Jarood that Abu Ja’far al-Baqir (s) had said: Whenever you turn your eyes toward a man and say that it is he (the man of this matter) , he goes to the better world until Allah sends one, whom you do not know whether he has been created yet p: 173 

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or not. (110) ( (34) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali from Muhammad bin Sinan from someone that Abu Ja’far al-Baqir (s) had said: You still expect (deliverance) until Allah sends for this matter one, whom you do not know whether he is created or not. (111) These traditions are clear in referring to the twelfth imam (al-Mahdi) because there has not been any disagreement about the birth of any one of the other eleven imams or about their existence or inexistence besides that none of people has said that any of these eleven imams has disappeared or that seditions have occurred in religion during their periods or confusion has spread among people about the condition of those imams except this imam (al-Qa’im). Imam Abu Abdullah al-Sadiq (s) has declared that when saying: If three names (of the imams) ; Muhammad, Ali and al-Hasan succeed, the fourth (imam) will be al-Qa’im. The will of Allah has determined to make this imam disappear in order to try the people during this disappearance of the authority of Allah and to sift the pure ones, who submit to Allah by believing in His authority even if the authority is not among them and who believe that Allah will never leave the world without an authority even if the person of that authority is absent. ( (35) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from Yahya bin Salim that Abu Ja’far al-Baqir (s) had said: p: 174 

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The man of this matter is the youngest and obscurest one of us. Yahya asked him: When will that (deliverance) be? He said: When delegations go to pay homage to a young boy and every fort (powerful chief) raises a flag (becomes independent) then you expect deliverance. (112) No one of the infallible imams has become imam while he is yet too young except this imam (al-Mahdi) , whom Allah has granted the imamate and wisdom while he is yet a child as Jesus Christ and Yahya bin Zachariah, whom Allah has granted the Book, prophethood, knowledge and wisdom while yet children. The evidence for that is the saying of Abu Abdullah al-Sadiq (s) 

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He (al-Qa’im) has aspects of four prophets). One of them is Jesus the son of Marry (s) , who has been granted wisdom, knowledge and prophethood while yet a child. ( (36) ) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal that Umayya bin Ali al-Qayssi had said: I said to Abu Ja’far Muhammad bin Ali al- Jawad (113) (s): Who is the successor after you? He said: My son Ali and Ali s two sons. He pondered for a while and then raised his head and said: Confusion will occur then. I said: If that occurs, where will we go then? He kept silent and then said: Nowher! He repeated it three times. I repeated my question. He said: To Medina. I said: Which Medina? He said: This Medina. Is there another one than ours? The same was narrated by Ali bin Ahmad from Obaydillah bin Musa from Ahmad bin al-Husayn from Ahmad bin Hilal from Umayya bin Ali al-Qayssi. (114) p: 175 

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( (37) ) Muhammad bin Hammam narrated from Abu Abdullah Muhammad bin Issam from Abu Sa’eed Sahl bin Ziyad al-Aadami from Abdul Adheem bin Abdullah al-Hasani that Abu Ja’far Muhammad bin Ali al-Jawad (s) had said: When my son Ali dies another lamp will shine after him and then disappearance will be there. Woe unto the doubter and blessed is he, the stranger and the fleer with his religion. After that there will be terrible events that make the young old and make mountains move from their places. (115) Which confusion is greater than this one, which has made masses of people deviate from the straight path because of doubting, weak faith and impatience before sufferings? Only the sincere believers, and how few they are, has succeeded in this test and has kept to the path of Muhammad (s) and the progeny of Muhammad (s). ( (38) ) Muhammad bin Ya’qoob al-Kulayni narrated from Muhammad bin Yahya from Ahmad bin Idreess from Muhammad bin Ahmad from Ja’far bin al-Qassim from Muhammad bin al-Waleed al- Khazzaz from al-Waleed bin Aqaba from al-Harith bin Ziyad that Shu ayb bin Abu Hamza had said: Once I came to Abu Abdullah al-Sadiq (s) and said to him: Are you the man of this matter? He said: No. I said: Is he your son? He said: No. I said: Is he your grandson? He said: No. I said: Is he your grandson s son? He said: No. I said: Who is he then? He said: It is he, who will fill the world with justice after it has been filled with injustice and oppression. He will come after a cessation of imams as Prophet Muhammad (s) has been sent after a cessation of prophets. (116) p: 176 

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( (39) ) Muhammad bin Ya’qoob narrated from Ali bin Muhammad from some of his companions from Ayyoob bin Noah that Abul Hasan ar- Redha (s) had said: If your knowledge has been removed from among you, then expect deliverance to come soon. (117) ( (40) ) Muhammad bin Ya’qoob narrated from Abu Ali al-Ash ari from Muhammad bin Hassaan from Muhammad bin Ali from Abdullah bin al-Qassim from al-Mufadhdhal bin Umar that Abu Abdullah al-Sadiq (s) had been asked about this Qur anic verse, For when the trumpet is sounded, (118) and he had said: From among us there will be a hidden imam. When Allah wants him to rise, He will prick him in the heart and he will appear to execute the order of Allah. (119) ( (41) ) Muhammad bin Ya’qoob narrated from some of his companions from Ahmad bin Muhammad from al-Hasan bin Ali al-Washsha from Ali bin Abu Hamza from Abu Baseer that Abu Abdullah al- Sadiq (s) had said: The man of this matter must disappear and he is to be in isolation during his disappearance. How good abode Tayba (120) i! No loneliness is among thirt! (121) ( (42) ) Muhammad bin Ya’qoob narrated from some of his companions from Ahmad bin Muhammad from Ali bin al-Hakam from Abu Ayyoob al-Khazzaz from Muhammad bin Muslim that Abu Abdullah al-Sadiq (s) had said: If you are informed that your man has disappeared, do not deny that. The same was narrated by Muhammad bin Ya’qoob from Ali bin Ibraheem bin Hashim from Muhammad bin Abu Omayr from Abu\ Ayyoob al-Khazzaz from Muhammad bin Muslim. (122) p: 177 

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( (43) ) Ali bin al-Husayn al-Mass oodi narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from al-Hasan bin Mahboob from Abdullah bin Jibilla from Ali bin Abu Hamza that Abu Abdullah al-Sadiq (s) had said: When al-Qa’im (s) rises, people will deny him because he will come back to them as a young man. No one will remain believing in him except those, with whom Allah has made a covenant since the first creation. In another tradition he had 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. (123) ( (44) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Umar bin Tarkhan from Muhammad bin Issma’eel from Ali bin Umar bin Ali bin al-Husayn (s) that Abu Abdullah Ja’far bin Muhammad al-Sadiq (s) had said: Al-Qa’im is one of my descendants. His old is like Abraham s old; one hundred and twenty years. He is recognized and then he disappears for a period of time and then he reappears as a young man of thirty-two years old. Some groups of people deviate from him. He fills the world with justice after it has been filled with injustice and oppression. (124) ( (45) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ibraheem bin Hashim from Hammad bin Eessa from Ibraheem bin Umar al-Yamani that Abu Abdullah al-Sadiq (s) had said: Al-Qa’im will rise and he has not paid homage to anyone at all. (125) p: 178 

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( (47) ) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Sa’eed from ibn Abu Omayr from Hisham bin Salim that Abu Abdullah al-Sadiq (s) had said: Al-Qa’im will rise and he has not paid homage to any one nor has he had a bond or a covenant with anyone at all. (126) 

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IMAM ALI CONFIRMS THE DISAPPEARANCE There are some traditions narrated from Imam Ali (s) confirming the occurrence of the disappearance of Imam al-Mahdi (s). The traditions talk about confusion and seditions (that occur during the absence of al-Qa’im) that no one will be saved from except those, who will be patient before sufferings and distresses. ( (1) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Muhammad bin Sinan from Abul Jarood from Muzahim al- Abdi from Akrima bin Sa sa a that his father had said: Ali (s) often said: The Shia come to a day that they become like the goats. The lion does not know which of them to catch. They will have no honor nor will they have a supporter to depend upon in their affairs. (127) ( (2) ) Ali bin al-Husayn narrated from Muhammad bin Sinan from Abul Jarood from Abu Badr from Olaym that Salman al-Farisi had said: The believers come to a day that they become like the goats. The lion does not know which of them to catch. They will be with no honor nor will they have an assistant, to whom they refer their affairs. p: 179 

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( (3) ) Abul Jarood narrated that Abdullah (bin Aqaba) al-Sha ir (the poet) had said: I heard Ali (s) saying: O people of Shia, as if I see you wandering about like the camels looking for a pasture but without finding any. (128) ( (4) ) Bin Sinan narrated from Yahya bin al-Muthanna al-Attar, also it was narrated by al-Hakam that Abu Ja’far al-Baqir (s) had said: How about you if you go and you do not find anyone (to resort to) and you come back and you do not find anyone? (129) ( (5) ) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja’far al-Qarashi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan that Abul Jarood had heard Abu Ja’far al- Baqir (s) saying: You still wait until you become like frightened goats that the butcher does not care on which of he puts his hand. You will be of no honor and no supporter, to whom you refer your affairs. (130) Have these traditions referred save to the disappearance of the imam of deliverance, who is the honor, with which the Shia are honored, and to the disappearance of the means (the deputies) between him and his Shia? Are the deputies not the supporters, whom the Shia refer their affairs to during the disappearance of their imam (s) to be delivered to the imam? By losing the imam and the means between them and their imam, the Shia become like the goats subjected to the test to be tried that which of them is to perish and which of them is to be saved. p: 180 

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These are what I have in my mind of traditions concerning the disappearance of Imam al-Mahdi (s) , whereas there are so much many other traditions talking about the subject. 

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Footnote

 (1) Ithbat al-Hudat, vol. 224, Kamal ad-Deen p. 302-303, Dala il al Imama p. 292, I lam al-Wara p. 400, Biharul Anwar, vol. 51 p. 112, 119. 

(2) Qur’an, 36: 30. 

(3) Biharul Anwar, vol. 51, p. 112, Ithbat al-Hudat, vol. 3 p. 532, Awalim al-Uloom, vol. 3 p. 526, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 366.

 (4) Biharul Anwar, vol. 28 p. 70, Awalim al-Uloom, vol. 3 p. 304, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 73. (5) In Persia. (6) (From Sham-Syria). (7) Al-Abbas was the Prophet s uncle. His progeny ruled in Baghdad. (8) Biharul Anwar, vol. 52 p. 225, Ithbat al-Hudat, vol. 3 p. 532, Muntakhab al-Athar p. 300. (9) Anbar and Heet are two cities in Iraq. (10) Nahawand, ad-Daynour and Hamadan are cities in Persia. (11) Biharul Anwar, vol. 52 p. 226. (12) Qur’an, 81: 15. (13) Biharul Anwar, vol. 51 p. 137, Tafseer al-Burhan, vol. 4 p. 433, al-Mahajja feema nazala fil Hujjah p. 244-245, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 480. (14) Qur’an, 81: 15-16. (15) Al-Kafi, vol. 1 p. 341, al-Hidaya al-Kubra p. 88, Kamal ad-Deen p. 2 p. 324, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 480. (16) He means that no one will find a place to spend his money when al-Qa im (s) will appear because people will not be in need of anything by the mercy of Allah and the virtue of His guardian (17) Iqd ad-Durar p. 171, Ithbat al-Hudat, vol. 3 p. 533, Biharul Anwar, vol. 51 p. 146, Bisharatul Islam p. 147, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 58. (18) Biharul Anwar, vol. 51 p. 147, Bisharatul Islam p. 148, Mo jam Ahadeeth al-Imam al- p: 181 

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Mahdi, vol. 3 p. 429. (19) Biharul Anwar, vol. 52 p. 281, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 429. (20) He means the twelfth imam (al-Mahdi). (21) Al-Kafi, vol. 1 p. 336, al-Hidaya la-Kubra p. 361, Ithbat al-Wassiyya p. 224, 229, Kamal ad-Deen p. 359, Ilal ash-Sharayi p. 244, Kifayatul Athar p. 264, Dala il al-Imama p. 292, I lam al-Wara p. 406, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 138. (22) Kamal ad-Deen p. 326, I lam al-Wara p. 402, Ithbat al-Hudat, vol. 3 p. 468, Biharul Anwar, vol. 51 p. 136, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 232. (23) Al-Ghayba by at-Toossi p. 59, 423, Ithbat al-Hudat, vol. 3 p. 499, 513, Biharul Anwar, vol. 51 p. 148, 225, vol. 52 p. 291, Muntakhab al-Athar p. 276, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 369. (24) Al-Ghayba by at-Toossi p. 59, 423, Ithbat al-Hudat, vol. 3 p. 499, 513, Biharul Anwar, vol. 51 p. 148, 225, vol. 52 p. 291, Muntakhab al-Athar p. 276, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 369. (25) The prophet s grandfather. (26) That no one knows who the imam is from among the progeny of Abdul Muttalib. (27) Ithbat al-Hudat, vol. 3 p. 547, Biharul Anwar, vol. 51 p. 22, 76, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 1 p. 267. (28) Ithbat al-Hudat, vol. 3 p. 547, Biharul Anwar, vol. 51 p. 22, 76, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 1 p. 267. (29) Al-Kafi, vol. 1 p. 338, Biharul Anwar, vol. 51 p. 138. (30) Al-Ghayba by at-Toossi p. 425, Ithbat al-Hudat, vol. 3 p. 514, 533, Biharul Anwar, vol. 51 p. 114, Muntakhab al-Athar p. 262, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 66. (31) Biharul Anwar, vol. 51 p. 148, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 45. (32) Biharul Anwar, vol. 52 p. 227, Ilzam an-Nassib, vol. 2 p. 161, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 421. (33) It was mentioned so when the author had composed his book. (34) Qur’an, 48: 23. p: 182 

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(35) Ithbat al-Hudat, vol. 3 p. 533, Biharul Anwar, vol. 51 p. 148, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 369. (36) Biharul Anwar, vol. 52 p. 132. (37) Biharul Anwar, vol. 52 p. 132. (38) Kamal ad-Deen p. 348, Ithbat al-Hudat, vol. 3 p. 533, Biharul Anwar, vol. 52 p. 133, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 399. (39) Biharul Anwar, vol. 52 p. 133. (40) Kamal ad-Deen p. 349, Ithbat al-Hudat, vol. 3 p. 534, Biharul Anwar, vol. 52 p. 134, Bisharatul Islam p. 149, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 398. (41) He might mean the Kaaba and the mosque of the Prophet (s). (42) Kamal ad-Deen p. 1 p. 340, Biharul Anwar, vol. 52 p. 134, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 444. (43) Kamal ad-Deen p. 349, Ithbat al-Hudat, vol. 3 p. 534, Biharul Anwar, vol. 52 p. 134, Bisharatul Islam p. 149, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 398. (44) Qur’an, 24: 63. (45) Qur’an, 4: 59. (46) Qur’an, 5: 92. (47) Al-Kafi, vol. p. 1 p. 333, Kamal ad-Deen p. 337, 339, Taqreeb al-Ma arif p. 188, al- Ghayba by at-Toossi p. 457, I ilam al-Wara p. 404, Biharul Anwar, vol. 52 p. 94. (48) Al-Kafi, vol. p. 1 p. 333, Kamal ad-Deen p. 337, 339, Taqreeb al-Ma arif p. 188, al- Ghayba by at-Toossi p. 457, I ilam al-Wara p. 404, Biharul Anwar, vol. 52 p. 94. (49) The traditions have agreed upon that the mother of Imam al-Mahdi (s) is either a Roman or from Morocco and not a black woman. (50) Biharul Anwar, vol. 51 p. 41, Muntakhab al-Athar p. 300, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 239. (51) Qur an, 12: 90. (52) Al-Kafi, vol. 1 p. 336, Kamal ad-Deen p. 144, Ilal ash-Sharayi p. 244, Dala il al-Imama p. 290, Taqreeb al-Ma arif p. 189, I lam al-Wara p. 405, al-Khara ij wel Jara ih, vol. 1 p. 934, Ithbat al-Hudat, vol. 3 p. 442. (53) Al-Imama wet Tabsira p. 93, Ithbat al-Wassiyya p. 226, Kamal ad-Deen p. 152, 326, p: 183 

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327, 329, Dala il al-Imama p. 291, Taqreeb al-Ma arif p. 190, al-Ghayba by at-Toossi p. 160, I lam al-Wara p. 403. (54) Qur’an, 38: 82-83. (55) Qur’an, 4: 119. (56) Qur’an, 7: 16. (57) Qur’an, 34: 20. (58) Qur’an, 15: 42. (59) Bani means the tribe of or the family of. (60) Al-Kafi, vol. 1 p. 337, 338, 340, 342, Kamal ad-Deen p. 342, 346, 481, Dala il al- Imama p. 293, Taqreeb al-Ma arif p. 188, Kanzul Fawa id, vol. 1 p. 374, al-Ghayba by at-Toossi p. 333, I lam al-Wara p. 405, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 446. (61) Al-Kafi, vol. 1 p. 342, Kamal ad-Deen p. 325, Rassa il al-Mufeed p. 400, Taqreeb al- Ma arif p. 191, I lam al-Wara p. 402, Kashful Ghumma, vol. 3 p. 312, Ithbat al-Hudat, vol. 3 p. 446, 467, Biharul Anwar, vol. 51 p. 34, 36, Mo jam Ahadeeth al-Imam al- Mahdi, vol. 3 p. 226. (62) A town in Iraq. (63) Al-Kafi, vol. 1 p. 342, Kamal ad-Deen p. 325, Rassa il al-Mufeed p. 400, Taqreeb al- Ma arif p. 191, I lam al-Wara p. 402, Kashful Ghumma, vol. 3 p. 312, Ithbat al-Hudat, vol. 3 p. 446, 467, Biharul Anwar, vol. 51 p. 34, 36, Mo jam Ahadeeth al-Imam al- Mahdi, vol. 3 p. 226. (64) The eighth imam of the Shia. (65) Al-Kafi, vol. 1 p. 341, Kamal ad-Deen p. 370, I lam al-Wara p. 407, Kashful Ghumma, vol. 3 p. 314, Ithbat al-Hudat, vol. 3 p. 446, 477, Biharul Anwar, vol. 51 p. 37, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 155. (66) Iqd ad-Durar p. 226, Ithbat al-Hudat, vol. 3 p. 534, Biharul Anwar, vol. 51p. 138, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 320. (67) A kind of thorny trees, whose thorns are like needles. (68) Al-Kafi, vol. 1 p. 335, Ithbat al-Wassiyya p. 226, Kamal ad-Deen p. 343, Taqreeb al- Ma arif p. 191, al-Ghayba by at-Toossi p. 455, Ithbat al-Hudat, vol. 3 p. 442, 472, Biharul Anwar, vol. 51 p. 145, vol. 25 p. 111, Bisharatul Islam p. 121, Mo jam Ahadeeth p: 184 

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al-Imam al-Mahdi, vol. 3 p. 359. (96) Al-Kafi, vol. 1 p. 340, Taqreeb al-Ma arif p. 190, Ithbat al-Hudat, vol. 3 p. 445, Biharul Anwar, vol. 52 p. 155, Muntakhab al-Athar p. 251, Mo jam Ahadeeth al-Imam al-Mahdi, 

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vol. 3 p. 364. (70) Ibid. (71) Hilyatul Abrar, vol. 2 p. 592, Biharul Anwar, vol. 52 p. 155, Muntakhab al-Athar p. 251, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 233. (72) Al-Kafi, vol. 1 p. 342, Kamal ad-Deen p. 479, 480, Ithbat al-Hudat, vol. 3 p. 446, 486, Hilyatul Abrar, vol. 2 p. 591, 592, Biharul Anwar, vol. 51 p. 39, vol. 52 p. 95, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 373. (73) Al-Ghayba by at-Toossi p. 61, 161, Iqd ad-Durar p. 134, Muntakhab al-Anwar al- Mudhee a p. 81, Burhan al-Muttaqi p. 171, Ithbat al-Hudat, vol. 3 p. 499, 500, Biharul Anwar, vol. 52 p. 152, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 365. (74) Al-Ghayba by at-Toossi p. 424, Wassa il ash-Shia, vol. 8 p. 140, Biharul Anwar, vol. 52 p. 155, 156, vol. 99 p. 117. (75) Dala il al-Imama p. 290, 293, Taqreeb al-Ma arif p. 187, I lam al-Wara p. 416, Kashful Ghumma, vol. 3 p. 319, Mukhtasar Basa ir ad-Darajat p. 195, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 234, 443. (76) Biharul Anwar, vol. 52 p. 156, Muntakhab al-Athar p. 252, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 234. (77) Al-Kafi, vol. 1 p. 340, Ithbat al-Hudat, vol. 3 p. 445, Biharul Anwar, vol. 52 p. 157, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 364. (78) Qur’an, 3: 179. (79) Qur’an, 26: 21. (80) Ithbat al-Hudat, vol. 3 p. 535, Hilyatul Abrar, vol. 2 p. 594, Biharul Anwar, vol. 52 p. 157, 292, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 304. (81) Ta weel al-Aayat, vol. 1 p. 388, Ithbat al-Hudat, vol. 3 p. 562, Hilyatul Abrar, vol. 2 p. 594, Tafseer al-Burhan, vol. 3 p. 183, Biharul Anwar, vol. 52 p. 292, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 303. (82) Kamal ad-Deen p. 328, Ithbat al-Hudat, vol. 3 p. 468, 583, Hilyatul Abrar, vol. 2 p. 594, Biharul Anwar, vol. 52 p. 281, 292, 385, Noor ath-Thaqalayn, vol. 4 p. 49, p: 185 

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Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 302. (83) Al-Kafi, vol. 1 p. 337, 339, Kamal ad-Deen p. 346, 351, 440, Dala il al-Imama p. 209, 290, Taqreeb al-Ma arif p. 191, al-Ghayba by at-Toossi p. 161, al-Sirat al-Mustaqeem, vol. 2 p. 288, Ithbat al-Hudat, vol. 3 p. 443, 444, 485, Wassa iI ash-Shia, vol. 8 p. 96, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 374. (84) ibid. (85) Ibid. (86) Al-Kafi, vol. 1 p. 337, 339, Kamal ad-Deen p. 346, 351, 440, Dala il al-Imama p. 209, 290, Taqreeb al-Ma arif p. 191, al-Ghayba by at-Toossi p. 161, al-Sirat al-Mustaqeem, vol. 2 p. 288, Ithbat al-Hudat, vol. 3 p. 443, 444, 485, Wassa iI ash-Shia, vol. 8 p. 96, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 374. (87) The seventh imam of the Shia. (88) Qur’an, 67: 30. (89) Al-Kafi, vol. 1 p. 339, Ta weel al-Aayat, vol. 2 p. 708, Ithbat al-Hudat, vol. 3 p. 44, Tafseer al-Burhan, vol. 4 p. 366, 367, al-Mahajja p. 231, Biharul Anwar, vol. 24 p. 100, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 455. (90) Ilal ash-Sharayi p. 1 p. 246, Kamal ad-Deen p. 481, al-Ghayba by at-Toossi p. 332, Ithbat al-Hudat, vol. 3 p. 487, Hilyatul Abrar, vol. 20 p. 589, 592, 593, Biharul Anwar, vol. 52 p. 91, 97, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 232. (91) Ilal ash-Sharayi p. 1 p. 246, Kamal ad-Deen p. 481, al-Ghayba by at-Toossi p. 332, Ithbat al-Hudat, vol. 3 p. 487, Hilyatul Abrar, vol. 20 p. 589, 592, 593, Biharul Anwar, vol. 52 p. 91, 97, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 232. (92) Ibid. (93) Al-Kafi, vol. 1 p. 337, 338, 340, 342, Kamal ad-Deen p. 342, 346, 481, Dala il al- Imama p. 293, Taqreeb al-Ma arif p. 188, Kanzul Fawa id, vol. 1 p. 374, al-Ghayba by at-Toossi p. 332, I lam al-Wara p. 405, al-Khara ij wel Jara ih, vol. 2 p. 956, Jamal al- Ussboo p. 520, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 446. (94) Dala il al-Imama p. 261, Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 37, p: 186 

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Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 235. (95) Perhaps it is ath-Tha labi. (96) Dala il al-Imama p. 261, Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 37, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 235. (97) Dala il al-Imama p. 261, Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 37, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 235. (98) Biharul Anwar, vol. 51 p. 38, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 499. (99) Ithbat al-Wassiyya p. 227, Kamal ad-Deen p. 333, 334, Kifayatul Athar p. 280, al- Ghayba by at-Toossi p. 233, I lam al-Wara p. 403, Ithbat al-Hudat, vol. 3 p. 470, Biharul Anwar, vol. 51 p. 38, 143, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 349. (100) Concerning the vague birth of Imam al-Mahdi (s). (101) Biharul Anwar, vol. 51 p. 155, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 159. (102) Qur’an, 11: 18. (103) Dala il al-Imama p. 245, Mukhtasar Basa ir ad-Darajat p. 214, ar-Raj a by al- Astarabadi p. 159, Muntakhab al-Athar p. 442, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 170. (104) Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 38, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 453. (105) Thi Tuwa is a place near Mecca. (106) Qur’an, 27: 62. (107) Tafseer al-Ayyashi, vol. 2 p. 56, 140, Tafseer al-Qummi, vol. 2 p. 205, Al-Kafi, vol. 8 p. 313, Majma ul Bayan, vol. 5 p. 144, Iqd ad-Durar p. 133, Ta weel al-Aayat, vol. 1 p. 223, Burhan al-Muttaqi p. 171, Manhaj al-Sadiqeen, vol. 4 p. 454, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 26. (108) Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 139, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 228. (109) Ibid. (110) Ibid. (111) Ibid. (112) Dala il al-Imama p. 258, Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 38, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 259. (113) He is the ninth imam of the Shia. (114) Ithbat al-Wassiyya p. 193, Kifayatul Athar p. 280, Ithbat al-Hudat, vol. 3 p. 356, p: 187 

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Hilyatul Abrar, vol. 2 p. 478, Biharul Anwar, vol. 51 p. 156, 158, Bisharatul Islam p. 159, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 184. (115) Ithbat al-Hudat, vol. 3 p. 535, Biharul Anwar, vol. 51 p. 157, Bisharatul Islam p. 158, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 184. (116) Al-Kafi, vol. 1 p. 341, Iqd ad-Durar p. 158, Ithbat al-Hudat, vol. 3 p. 445, Biharul Anwar, vol. 51 p. 39, Muntakhab al-Athar p. 249, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 352. (117) Al-Kafi, vol. 1 p. 341, Ithbat al-Wassiyya p. 226, Kamal ad-Deen p. 381, Ithbat al- Hudat, vol. 3 p. 446, Biharul Anwar, vol. 51 p. 155, 159, Mir at al-Oqool, vol. 4 p. 56, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 207. (118) Qur’an, 74: 8. (119) Al-Kafi, vol. 1 p. 343, Ithbat al-Wassiyya p. 228, Kamal ad-Deen p. 349, al-Ghayba by at-Toossi p. 164, Rijal al-Kashshi p. 192. (120) Tayba is one of the names of Medina. (121) Al-Kafi, vol. 1 p. 340, Taqreeb al-Ma arif p. 190, Ithbat al-Hudat, vol. 3 p. 445, Biharul Anwar, vol. 52 p. 157. (122) Al-Kafi, vol. 1 p. 338, 340, al-Ghayba by at-Toossi p. 160, Ithbat al-Hudat, vol. 3 p. 439, 444, Biharul Anwar, vol. 51 p. 146. (123) Al-Ghayba by at-Toossi p. 420, Iqd ad-Durar p. 41, Muntakhab al-Anwar al- Mudhee a p. 188, Ithbat al-Hudat, vol. 3 p. 512, 536, 583, 608, Hilyatul Abrar, vol. 2 p. 583. (124) Dala il al-Imama p. 258, al-Ghayba by at-Toossi p. 420, Ithbat al-Hudat, vol. 3 p. 511, Hilyatul Abrar, vol. 2 p. 584, Biharul Anwar, vol. 52 p. 287. (125) Refer to the references of the previous tradition and Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 373. (126) Ibid. (127) Biharul Anwar, vol. 51 p. 114, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 33. (128) Kamal ad-Deen p. 302, 304, I lam al-Wara p. 400, Ithbat al-Hudat, vol. 3 p. 463, 464, Biharul Anwar, vol. 51 p. 109, 114. (129) Biharul Anwar, vol. 51 p. 139, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 231. (130) Biharul Anwar, vol. 52 p. 110. p: 188 

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Chapter 11 

BEING PATIENT IN WAITING FOR DELIVERANCE 

( (1) ) Ahmad bin Muhammad bin Sa’eed bin Oqda al-Kufi narrated from Ahmad bin Yousuf bin Ya’qoob al-Ju fi Abul Hasan from Issma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb bin Hafs from Abu Baseer that Abu Abdullah al- Sadiq (s) had said: My father (s) has said to me: There must be a fire (war) from Azerbaijan that leaves nothing. If it occurs, then you are to stay at homes and remain as we have remained. If our revolter (al-Qa’im) rises, you are to hasten to join him even crawling. By Allah, as if I see him between the temple (of Abraham) and the corner (of the Kaaba) being paid homage on a new covenant. He will be severe with the Arabs. Woe unto the arrogants of the Arabs from an evil that is about to come. (1) ( (2) ) Ahmad bin Muhammad bin Sa’eed narrated from some of his companions from Ali bin Imara al-Kinani from Muhammad bin Sinan that Abul Jarood had said: I said to Abu Ja’far al-Baqir (s): Please, advise m! He said: I advise you to fear Allah, to stay at home and to be away from these masses of people. Beware of the Kharijites (2) because they are not on the straight path nor will they get to a pleasant end. Know that the Umayyads have a strong rule that people can not stand against. Know that the faithful people will have a state. If that happens, Allah will entrust one of us with it. If anyone of you lives p: 189 

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until that time, he will be with us in the highest position (of Paradise) and if he dies before that, Allah will choose to him as He wills. Know that no group rising to resist oppression or to defend faith unless death is the end until a group, that has fought with the Prophet (s) in the battle of Badr and whose killed ones are not buried, whose felled ones are not lifted and whose wounded ones are not cured, rises. I asked: Who are they? He said: The angels. (3) ( (3) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan at-Taymali from al-Hasan and Muhammad the sons of Ali bin Yousuf from their father from Ahmad bin Ali al-Halabi from Salih bin Abul Aswad that Abul Jarood had said: I heard Abu Ja’far al- Baqir (s) saying: None of us, Ahlul Bayt, resisting an oppression or inviting for a truth, unless death is his end until a group, that has fought in the battle of Badr and whose killed ones are not buried and whose wounded ones are not cured, rises. I said: Whom do you mean? He said: The angels. (4) ( (4) ) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Suma a bin Mihran from Abul Jarood from al-Qassim bin al-Waleed al-Hamadani from al-Harith al-A war al-Hamadani that Amirul Mo’mineen (s) had said from above the minbar: If al-Khattab is perished, the imam of the age disappears and the hearts begin to turn here and there; some fertile and some barren, then the ill-wishers will perish, the vanishers will vanish and the p: 190 

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believers will remain and how few they will be; three hundred or a little mor! A group that has fought with the Prophet (s) in the battle of Badr, that none of them has been killed or has died, will fight with them (with the imam and his followers). (5) Imam Ali (s) means that when the imam of the age (al-Mahdi) disappears from the sight of people, the Shia becomes confused and they disagree among themselves. Some of them still keep to the truth (fertile hearts) and others deviate from the truth (barren hearts). Then he says that the ill-wishers will be perished because they do not submit to Allah and they want Him to hasten His order. They see that the period become too long and so they perish before the coming of deliverance. Allah saves the patient and submissive believers and rewards them with what they deserve. They are the few true believers as Imam Ali has said that they are three hundred ones or a little more, whom Allah qualifies to support His guardian and to fight His enemy. They are the rulers, the viziers and the assistants of al-Qa’im (s) over the world after the war comes to an end and the world enjoys peace. Then Imam Ali (s) says that A group that has fought with the Prophet (s) in the battle of Badr and that none of them has been killed or has died will fight with them. He means that Allah will assist al-Qa’im (s) with the three hundred or more of the angels, who have assisted the Prophet (s) and his p: 191 

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companions in the battle of Badr. ( (5) ) Ahmad bin Muhammad bin Sa’eed narrated from Hameed bin Ziyad al-Kufi from Ali bin al-Sabah bin ad-Dhahhak from Ja’far bin Muhammad bin Suma a from Sayf at- Tammar from Abul Murhaf that Abu Abdullah al-Sadiq (s) had said: The hasteners will perish and those nearest to Allah will be save! Keep to your homes because seditions will be against those, who cause the! Whenever they wish you a distress, Allah afflicts them with what makes them busy away from you except those, who follow them. (6) ( (6) ) Ahmad bin Muhammad bin Sa’eed narrated from Yahya bin Zakariyya bin Shayban from Yousuf bin Kulayb al-Mass oodi from al-Hakam bin Sulayman from Muhammad bin Kuthayr that Abu Bakr al-Hadhrami had said: Once Abban and I came to Abu Abdullah al- Sadiq (s) when the black banners (revolts) had been raised in Khurasan (Persia). We asked him: What do you think about that? He said: Stay at home and when you see us agree unanimously upon a man, then hurry to us with your weapons. (7) ( (8) ) Muhammad bin Hammam narrated from Ja far bin Muhammad bin Malik al-Fazari from Muhammad bin Ahmad from Ali bin Asbat from some of his companions that Abu Abdullah al-Sadiq (s) had said: Keep silent and remain in your houses because no bad will afflict you especially, which will afflict the rest of people, and as long as the (revolutionary) Zaydites (8) will be as a frontstead between you and the governments. ( (8) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin Musa from Ahmad bin Abu Ahmad from Muhammad bin Ali from Ali bin Hassaan that Abdurrahman bin Kuthayr had p: 192 

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said: One day I was with Abu Abdullah al-Sadiq (s) and Muhzim al- Asadi was there too. Muhzim said to Abu Abdullah al-Sadiq (s) , May Allah make me die for yo! When will this matter, which you are waiting for, take place? It has been delayed too much. Abu Abdullah (s) said: O Muhzim, the ill-whishers have told lies, the hasteners will perish and the believers will be saved and will be with us. (9) ( (9) 0 Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin al-Hasan from Ali bin Hassaan from Abdurrahman bin Kuthayr that Abu Abdullah al-Sadiq (s) had said when talking about the Qur anic verse, Allah’s commandment has come, therefore do not desire to hasten it (10). It is our matter. Allah the Almighty has ordered not to hasten it until He assists it with three armies; the angels, the believers and fright. His (al-Qa’im s) advent will be like the advent of the Prophet (s) as Allah has said, Even as your Lord caused you to go forth from your house with the truth. (11) (12) ( (10) ) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Suma a bin Mihran from Salih bin Maytham and Yahya bin Sabiq that Abu Ja’far al-Baqir (s) had said: The hasteners will perish and those nearest to Allah will be save! After distress there will be a wonderful deliveranc! (13) ( (11) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ahmad bin Yousuf bin Ya’qoob al-Ju fi from Issma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from al- Hakam bin Ayman from Dhurays al-Kinasi from Abu Khalid al-Kabuli that Ali bin al-Husayn al-Sajjad (14) (s) had said: p: 193 

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I wish I was permitted to talk to people three times (about three things) and then Allah might do to me whatever He liked. But it is the will of Allah that we are to be patient and to wait. Then he recited this Qur anic verse: And most certainly you will come to know about it after a time (15) and then he recited, And you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil) , surely this is one of the affairs (which should be) determined upon). (16) (17) ( (12) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin Ibraheem bin Hashim from Ali bin Issma’eel from Hammad bin Eessa from Ibraheem bin Umar al- Yamani from Abut- Tufayl that Abu Ja’far Muhammad bin Ali al-Baqir (s) had said: Once ibn Abbas sent a messenger to Ali bin al-Husayn al-Sajjad (s) asking him about this Qur anic verse, O you who believ! Be patient and excel in patience and remain steadfast. (18) Ali bin al- Husayn (s) became angry and said to the messenger: I wish that he, who has sent you with this, faced me with it. Then he said: This verse has been revealed about my father and us. Perseverance that we have been ordered of has not occurred yet. It will be for some of our descendants. Then he added: From his (ibn Abbas s) progeny there are some descendants created to be in Hell. They will deviate great masses of people from the religion of Allah. The earth will be dyed with the blood of the descendants of Muhammad s progeny. Those descendants will rise in unsuitable times and ask for unattainable things. The believers will remain steadfast and persevere until Allah determines and He is the best of judges. (19) p: 194 

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( (13) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Haroon bin Muslim from al-Qassim bin Orwa from Burayd bin Mo awiya al-Ijli that Abu Ja’far al-Baqir (s) had said when talking about the Qur anic verse, Be patient and excel in patience and remain steadfast. Be patient in offering the obligations, persevere before your enemies and wait for your expected imam. (20) ( (14) ) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Ahmad bin Ali al-Ju fi from Muhammad bin al-Muthanna al-Hadhrami from his father from Uthman bin Zayd from Jabir that Abu Ja’far al-Baqir (s) had said: The advent of al-Qa’im (s) is like the advent of the messenger of Allah (s). If any of us, Ahlul Bayt, rises before the advent of al-Qa’im (s) , he will be like a young bird that flies and falls down and then children play with it. (21) ( (15) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Ahmad bin al-Husayn from Ali bin Aqaba from Musa bin Akeel an-Nimyari from al-Ala bin Sayaba that Abu Abdullah al-Sadiq (s) had said: Whoever of you dies while still believing in this matter and waiting (for the expected imam) is like one, who will be in the camp of al-Qa’im (s). (22) ( (16) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ahmad bin Yousuf bin Ya’qoob al-Ju fi Abul Hasan from Issma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb bin Hafs from Abu Baseer that Abu Abdullah al-Sadiq (s) had said one day: p: 195 

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Do I tell you of that which Allah does not accept any doing from His people except with? The narrator said: Yes, pleas! He said: Witnessing that there is no god but Allah and Muhammad is the messenger of Allah, submitting to the orders of Allah, believing in the guardianship of the infallible imams, submitting to them and disavowing their enemies, piety, sincerity of faith and waiting for al-Qa’im (s). There will be a state for us, Ahlul Bayt. Allah achieves that when He wills. Whoever likes to be one of al-Qa’im s companions has to wait while being pious and acting morally. If that one dies before the advent of al- Qa’im (s) , he will be rewarded as if he has accompanied al-Qa’im (s). Try your best (in being pious) and wait. How lucky you are, O you the mercified grou! (23) ( (17) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin al-Husayn from Muhammad bin Sinan from Ammar bin Marwan from Munakhkhal bin Jameel from Jabir bin Yazeed that Abu Ja’far al-Baqir (s) had said: 

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Be quiet as long as the Heaven and the earth are quie! Do not rebel against any one. Your matter is clear and not vague but it is a sign from Allah and not from people. It is brighter than the sun. It is neither ignored by a pious nor by a dissolute. Do you see morning? It is like morning, which is clear to everyone. (24) Footnote (1) Biharul Anwar, vol. 52 p. 135. (2) A sect of the Muslims that had seceded from Imam Ali (s) and had not believed p: 196 

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in the infallible imams of Ahlul Bayt. (3) Ithbat al-Hudat, vol. 3 p. 536, Biharul Anwar, vol. 52 p. 136, Mustadrak al-Wassa il, vol. 11 p. 35, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 267. (4) Mustadrak al-Wassa il, vol. 11 p. 36, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 266. (5) Biharul Anwar, vol. 52 p. 137, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 103. (6) Biharul Anwar, vol. 52 p. 138. (7) Hilyatul Abrar, vol. 2 p. 644, Biharul Anwar, vol. 52 p. 138, Mustadrak al-Wassa il, vol. 11 p. 36, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 465. (8) A sect of Shi’ite Muslims owing allegiance to Zayd ibn ’Ali, grandson of Husayn ibn ’Ali. Doctrinally the Zaydiyah are closer to the majority Sunnites than are the other Shi’ites. (9) Al-Kafi, vol. 1 p. 368, al-Imama wet Tabsira p. 95, al-Ghayba by at-Toossi p. 262, Biharul Anwar, vol. 52 p. 103, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 379. (10) Qur’an, 16: 1. (11) Qur’an, 8: 5. (12) Ta weel al-Aayat, vol. 1 p. 252, Ithbat al-Hudat, vol. 3 p. 562, Hilyatul Abrar, vol. 2 p. 626, Tafseer al-Burhan, vol. 2 p. 359, al-Mahajja p. 114, Biharul Anwar, vol. 52 p. 356, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 209. (13) Biharul Anwar, vol. 52 p. 139, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 224. (14) He is the fourth imam of the Shia. (15) Qur’an, 38: 88. (16) Qur’an, 3: 186. (17) Tafseer al-Ayyashi, vol. 1 p. 211, Biharul Anwar, vol. 68 p. 223, vol. 71 p. 423. (18) Qur’an, 3: 200. (19) Biharul Anwar, vol. 24 p. 219. (20) Ta’weel al-Aayat, vol. 1 p. 127, Ithbat al-Hudat, vol. 3 p. 531, Ghayatul Maram p. 408, al-Mahajja p. 52, Tafseer al-Burhan, vol. 1 p. 334, Biharul Anwar, vol. 24 p. 219. (21) Biharul Anwar, vol. 52 p. 139. (22) Al-Mahasin p. 173, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 402. (23) Ithbat al-Hudat, vol. 3 p. 536, Biharul Anwar, vol. 52 p. 140, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 417. p: 197 

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(24) Biharul Anwar, vol. 52 p. 139. 

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Chapter 

12

 DISAGREEMENT AMONG THE SHIA DURING THE DISAPPEARANCE ( (1) ) Muhammad bin Ya’qoob narrated from Ali bin Ibraheem from his father from bin Mahboob from Ya’qoob al-Sarraj and Ali bin Ri ab that Abu Abdullah al-Sadiq (s) had said: When Amirul Mo’mineen (s) was paid homage as the caliph after Uthman had been killed, he ascended the minbar and made a speech. He said: Your affliction became as it had been when Allah had sent His messenger Muhammad (s). I swear by Him, Who has sent His messenger with the truth, that you will be confused and will be sifted until your notables become low and your lows become notable. Some of you, who have been indecent, will be virtuous and some, who have been virtuous, will be indecent. By Allah I have not hidden a truth nor have I told a lie. I have been inspired with this position and this day. (1) ( (2) ) Muhammad bin Ya’qoob al-Kulayni narrated from some of his companions from Ahmad bin Muhammad that Ma mar bin Khallad had said: I heard Abul Hasan (Imam Ali) (s) reciting, Alif Lam Mim. Do men think that they will be left alone on saying, We believe, and not be tried (with sedition)? (2) and then he asked: What is sedition? I said: May I die for yo! We think that sedition is in religion. He said: People are tried as gold is tried. They are purified as gold is purified. (3) ( (3) ) Muhammad bin Ya’qoob narrated from Ali bin Ibraheem from Muhammad bin Eessa from Younus from Sulayman bin Salih that Abu Ja’far al-Baqir (s) had said: p: 198 

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Your talk (about al-Qa’im) disgusts the hearts of men. Say it to them forcefully. Say more to whoever accepts it and leave aside whoever denies it. There must be a sedition, by which companions, kin and even those, who split a hair into two (who are so strict and accurate) , fall until no one remains save us and our sincere Shia (followers). (4) ( (4) ) Abu Sulayman Ahmad bin Hawtha al-Bahili narrated from Abu Iss~haq Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from someone that one of the companions had come to Abu Abdullah al-Sadiq (s) and said to him: May I die for yo! By Allah, I love you and love whoever loves you. O my master, how many your Shia ar! Abu Abdullah al-Sadiq (s) said: Would you please mention them? The man said: They are too many. He said: Could you count them? The man said: They are much more than to be counted. Abu Abdullah al-Sadiq (s) said: If the number becomes three hundred and a little more then what you want will happen. Our Shia are those, whose voice dose not pass beyond their ears, nor does their zeal go beyond their body, nor do they praise us openly, nor quarrel with anyone because of us, nor sit with anyone criticizing us, nor talk with anyone abusing us, nor love whoever hates us and do not hate whoever loves us. The man said: Then how do we deal with these different groups, who pretend that they are Shia? p: 199 

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He said: They will be tried, purified and distinguished. Years come that will perish them, a sword that will kill them and disagreement that will scatter them. Our real Shia are those, who do not growl like a dog, do not covet like a crow and do not ask people for alms even if they die of hunger. The man said: May I die for yo! Where can I find such a kind of people? He said: You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to another, who if are seen, will not be known, if absent, will not be missed, if become ill, will not be visited, if propose to a woman, will not be married and if die, their funerals will not be attended. It is they, who divide their monies among them, who visit each other in their graves and who never disagree even if their countries are different. (5) The same was narrated by Muhammad bin Hammam from Hameed bin Ziyad al-Kufi from al-Hasan bin Muhammad bin Suma a from Ahmad bin al-Hasan al-Maythami from Ali bin Mansoor from Ibraheem bin Muhzim al-Asadi from his father from Abu Abdullah al-Sadiq (s) but with an addition: If they see a believer, they will honor him and if they see a hypocrite, they will leave him aside. They do not worry when about to die and they visit each other in their graves (6). ( (6) ) Ahmad bin Muhammad bin Sa’eed narrated from Ahmad bin Yousuf al-Ju fi Abul Hasan from Issma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb bin Hafs from p: 200 

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Abu Baseer that Abu Abdullah al-Sadiq (s) had said: There will be a very few Arabs with al-Qa’im (s). It is said to him: But those, who talk about this matter among the Arabs, are so much many. He said: People must be tried, sifted and purified. Much many people will be thrown away from the sieve. (7) ( (7) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al- Kufi from al-Hasan bin Mahboob az-Zarrad from Abul Mughra that Abdullah bin Abu Ya foor had said: I heard Abu Abdullah al-Sadiq (s) saying: Woe unto the arrogants of the Arabs from a soon evil. I said: May I die for yo! How many of the Arabs will be with al-Qa’im (s)? He said: Very few. I said: By Allah, those, who talk about this matter among the Arabs, are too man! He said: People must be tried, sifted and purified. Much many people will be thrown away from the sieve. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya and al-Hasan bin Muhammad from Ja’far bin Muhammad from al-Qassim bin Issma’eel al-Anbari from al-Hasan bin Ali from Abul Mughra from Abu Ya foor. (8) ( (8) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi al- Abbasi from Ahmad bin Muhammad from al-Hasan bin Ali bin Ziyad from Ali bin Abu Hamza that Abu Baseer had said: I heard Abu Ja’far al-Baqir (s) saying: By Allah, you are going to be tested, clarified and sifted like sifting out the Zu an (9) from wheat. (10) p: 201 

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( (9) ) Ahmad bin Muhammad bin Sa’eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Miskeen ar- Rahhal from Ali bin Abul Mugheera that Omayra bint Nufayl had said: I heard al-Husayn bin Ali (s) saying: The matter that you are expecting will not occur until a time comes that you disavow each other, spit at the face of each other, declare unbelief against each other and curse each other. I said to him: There will be no goodness in that tim! He said: All the goodness will be in that time. Our Qa im will rise and do away with all of that. (11) ( (10) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from al-Hasan bin Ali from Abdullah bin Jibilla from some of his companions that Abu Abdullah al-Sadiq (s) had said: That matter (the appearance of al-Qa’im) will not occur until a time comes that you spit at the face of each other, curse each other and call each other as liars. (12) ( (11) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan at-Taymali from Muhammad and Ahmad, the sons of al-Hasan from their father from Tha laba bin Maymoon from Abu Kahmas from Imran bin Maytham that Malik bin Dhamra had said: Amirul Mo’mineen (s) said to me: O Malik bin Dhamra, how about you when the Shia disagree like this? He interlaced the fingers of his two hands. I said: O Amirul Mo’mineen, there will be no any goodness then. p: 202 

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He said: O Malik, all the goodness will be the! At that time our Qa im will appear. He will present seventy men as liars fabricating lies against Allah and His messenger (s) and he will kill them. Then Allah will make people agree unanimously upon one thing. (13) ( (12) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin Issma’eel al-Ash ari from Hammad bin Eessa from Ibraheem bin Umar al-Yamani from someone that Abu Ja’far al- Baqir (s) had said: O Shia of Muhammad s progeny, you are going to be tested like the kohl in the eye. One knows when the kohl is put into his eye but he does not know when it gets out of it. Just in the same way that one believes in our matter in the morning and recants it in the evening or he believes in it in the evening and when morning comes he recants it. (14) ( (13) ) Ali bin Ahmad narrated from Obaydillah bin Musa from someone (15) from al-Abbas bin Aamir from ar-Rabee bin Muhammad al-Musli from Muhzim bin Abu Burda al-Asadi and others that Abu Abdullah al-Sadiq (s) had said: By Allah, you are going to be broken like glass but glass is remade and it returns as before. By Allah, you are going to be broken like the breaking of pottery but pottery is never remade as before. By Allah you are going to be sifted, to be clarified and to be purified until none of you remain save the least. (He shrank his hand. ) (16) p: 203 

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O people of Shia, pay much attention to these traditions narrated from Amirul Mo’mineen (s) and the infallible imams (s) after him. Ponder on them too much. They warn strongly of turning away from their Sharia by saying: one believes in our matter in the morning and recants it in the evening or he believes in it in the evening and when morning comes he recants it. It is a clear evidence showing neglecting the system of the imamate with all its concerns that lead to the straight path. Then Amirul Mo’mineen (s) gives an example when saying: By Allah, you are going to be broken like glass but glass is remade and it returns as before. By Allah, you are going to be broken like the breaking of pottery but pottery is never remade as before. Those, who believe in the doctrine of the infallible imams and then recant it and then they repent and return to the true belief when the mercy of Allah declares to them the purity of what they deny and the darkness of what they enter into, are like broken glass that it can be remade as before but those, who recant the true belief and remain in their confusion without repenting until death, are like broken pottery that cannot be remade as before because there is no repent after death. ( (14) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin Musa from Ahmad bin Abu Ahmad that Ibraheem bin Hilal had said: I said to Abul Hasan (Imam Ali) (s): May I die for yo! My father died while still believing in this matter (the imamate) and I became so old. Shall I die and you do not tell me of anything? p: 204 

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He said: O Abu Iss~haq, you hasten (to hasten the will of Allah). I said: Yes, by Allah, I hasten. Why do I not hasten where I became so old as you see? He said: O Abu Iss~haq, by Allah that does not occur until you are tried and clarified until none of you remains save the least. (And he shrank his hand. ) (17) ( (15) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin al-Husayn from Safwan bin Yahya that Abul Hasan ar-Redha (s) had said: By Allah, That, which you look forward to, will not be until you are tested and clarified and until none of you remains save the least and the least. (18) (16) Ahmad bin Muhammad bin Sa’eed narrated from Abu Abdullah Ja’far bin Abdullah al-Muhammadi from Muhammad bin Mansoor al-Sayqal that his father had said: Once I came to Abu Ja’far al-Baqir (s) and there were some people with him. While we were talking with each other, he turned to us and said: What are you talking about? How fa! How fa! That, which you look forward to, will not be until you are tested. How fa! That, which you look forward to, will not be until you are clarified. How fa! That, which you look forward to, will not be until you are sifted. That, which you look forward to, will not be except after despair. That, which you look forward to, will not be until he, who is to be wretched, becomes wretched and he, who is to be happy, becomes happy. p: 205 

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The same was narrated by Muhammad bin Ya’qoob from Muhammad bin al-Hasan and Ali bin Muhammad from Sahl bin Ziyad from Muhammad bin Sinan from Muhammad bin Mansoor al- Sayqal from his father but with a little difference. (19) ( (17) ) Abu Sulayman Ahmad bin Hawtha bin Abu Hurasa al-Bahili narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Sabah al-Muzni from al-Harith bin Haseera from al-Asbugh bin Nabata that Amirul Mo’mineen (s) had said: Be like the bees among the birds. All the birds deem them weak but if they know what blessing there is inside their (the bees) interiors, they will not do that to them. Mix with 

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people with your tongues and persons and be far away from them with your hearts and deeds. I swear by Him, in Whose hand my soul is, you will not meet what you like until a time comes that you spit at the face of each other, call each other as liars and until none of you remains except like the kohl in an eye and like the salt in food. I give you an example. It is like a man having some food (grains). He sifts and purifies it and then he keeps it in a store for some time. Then he comes back to find that his food has been worm- eaten. He takes it out, purifies it and puts it back into the store for some time. After a time he comes to find that his food has been worm-eaten again. He takes it out, purifies it and puts it back into the store. He does so again and again until nothing of his food remains except the least, which will never be harmed by the worms. So are yo! You are going to be clarified until none of you remains save a very few ones, who will never be affected by seditions. p: 206 

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The same was narrated by Ahmad bin Muhammad bin Sa’eed from Ali bin al-Hasan at-Taymali from Muhammad and Ahmad the sons of al-Hasan from their father from Tha laba bin Maymoon from Abu Kahmas and others from Amirul Mo’mineen (s). (20) This tradition has been mentioned at the beginning of this book. ( (18) ) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri al-Kufi from Muhammad bin al-Abbas bin Eessa al-Hasani from al-Hasan bin Ali al-Bata ini from his father from Abu Baseer that Abu Ja’far al-Baqir (s) had said: Our Shia (followers) are like a threshing-floor having some grains. The grains are afflicted with worms. They are purified and then are afflicted with worms until very little remains that will never be harmed by the worms. So are our Shia. They are clarified and purified until a very few of them remain, who will never be affected by seditions. (21) ( (19) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ja’far bin Abdullah al-Muhammadi from Shareef bin Sabiq at- Tafleesi from al-Fadhl bin Abu Qurra at-Tafleesi from Ja’far bin Muhammad al-Sadiq (s) that his father Abu Ja’far al-Baqir (s) had said: The believers are tested and purified by Allah. Allah has not assured the believers from calamities and distresses of this life but He has assured them from being wretched in the afterlife. (22) ( (20) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al- Kufi from al-Hasan bin Mahboob from Abdullah bin Jibilla from Ali p: 207 

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bin Abu Hamza that Abu Abdullah al-Sadiq (s) had said: When al-Qa’im (s) rises, people will deny him because he comes as a young man. No one will still keep to him save the true believers, whom Allah has covenanted since the first Creation. (23) During the disappearance of al-Qa’im (s) , people separate, disagree with each other, become desperate and their faith becomes weak for they find that the period of the disappearance of the imam has become too long. Therefore when Imam al-Mahdi (s) reappears as a young man, they deny him. The infallible Imams (s) have declared that when saying: They (people) separate into different sects, walk in various ways of seditions and are deceived by the mirage of the infatuates speech. So when he (al-Qa’im) appears to them after these many years, which definitely make one too old, too weak and with curved back, as a young man, those, whose hearts are full of diseases, will deny him but the true believers, whom Allah has favored with His kindness, will still believe in him and keep to him. They, who believe in all that the infallible imams (s) have said and wait for the expected imam faithfully and with no a bit of doubt or confusion and who are not deceived by the fabrications of the Satan and his followers, definitely will win in the afterlife. 

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Footnote

 (1) Biharul Anwar, vol. 32 p. 46. (2) Qur’an, 29: 1-2. (3) Biharul Anwar, vol. 52 p. 115. (4) Biharul Anwar, vol. 52 p. 115. (5) Biharul Anwar, vol. 68 p. 164, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 10. p: 208 

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(6) Ibid. (7) Al-Kafi, vol. 1 p. 370, Dala il al-Imama p. 242, al-Idad al-Qawiyya p. 74, Ithbat al- Hudat, vol. 3 p. 537, Biharul Anwar, vol. 5 p. 219, vol. 52 p. 114, 348, Bisharatul Islam, vol. 2 p. 197, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 46. (8) Ibid. (9) Unwanted weed that often grows among wheat. (10) Biharul Anwar, vol. 52 p. 114, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 215. (11) Al-Ghayba by at-Toossi p. 437, al-Khara ij wel Jara ih, vol. 3 p. 1153, Iqd ad-Durar p. 63, Muntakhab al-Anwar al-Mudhee a p. 30, Ithbat al-Hudat, vol. 3 p. 726, Biharul Anwar, vol. 52 p. 211, Bisharatul Islam p. 81, 82, Muntakhab al-Athar p. 426, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 170. (12) Biharul Anwar, vol. 52 p. 134. (13) Ithbat al-Hudat, vol. 3 p. 537, Biharul Anwar, vol. 52 p. 115, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 30. (14) Biharul Anwar, vol. 52 p. 101. (15) He may be Ayyoob bin Noah bin Darraj. (16) Al-Ghayba by at-Toossi p. 340, Biharul Anwar, vol. 52 p. 101, Bisharatul Islam p. 124, Muntakhab al-Athar p. 315, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 421. (17) Biharul Anwar, vol. 52 p. 113, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 132. (18) Biharul Anwar, vol. 52 p. 114. (19) Al-Kafi, vol. 1 p. 370, Kamal ad-Deen p. 346, al-Ghayba by at-Toossi p. 335, Ithbat al-Hudat, vol. 3 p. 10, Biharul Anwar, vol. 52 p. 111, 112, Bisharatul Islam p. 96, Muntakhab al-Athar p. 314, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 216. (20) Biharul Anwar, vol. 52 p. 115, Bisharatul Islam p. 50, Mo jam Ahadeeth al-Imam al- Mahdi, vol. 3 p. 30. (21) Biharul Anwar, vol. 52 p. 116. (22) Biharul Anwar, vol. 45 p. 80, vol. 52 p. 117. (23) This tradition was mentioned in chap. 10. 

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Chapter 

13

 AL-QA'IMS ASPECTS AND DEEDS ( (1) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Abu Muhammad Musa bin Haroon bin Eessa al-Ma badi from Abdullah bin Maslama bin Qu nub from Sulayman bin Bilal from Ja’far bin Muhammad al-Sadiq (s) from his father (s) from his grandfather (s) that al-Husayn bin Ali (s) had said: p: 209 

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Once a man came to Amirul Mo’mineen (s) and said to him: O Amirul Mo’mineen (s) , would you tell us about your Mahdi? Amirul Mo’mineen (s) said: If most of you pass away, the believers become rare and the clamorers perish, then he will appea! The man said: Where from is the man (al-Mahdi)? Imam Ali (s) said: He is from the Hashemites; the top of the mountain of the Arabs (the best of the Arabs) , the sea, to which everyone comes ladling, the safe resort and the pure spring when others become turbid. He is from the people, who do not cower when death hastens, do not weaken when the end approaches and do not recede when the heroes clash. He is always a winner like a lion. He will do away with the oppressors and the arrogants. He is a sword of Allah s. He arises from loftiness. His glory emits from a great glorious family. Let none of those, who hasten towards seditions and who when saying, the evilest of sayers and when keeping silent, fishing in the troubled water, prevents you from paying homage to him. Then he talked again about the aspects of al-Mahdi (s) by saying: He is the most generous, the most aware and the kindest of you to his kin. O Allah, make his advent as deliverance from distresses and make the umma unite by hi! O you man, if Allah chooses (that) to you, be determined and do not deviate from him (al-Mahdi) when you are guided to him. He sighed and pointed at his chest with his hand showing his eagerness to see him. (1) p: 210 

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( (2) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from some of his companions from Ibraheem bin al-Hakam bin Dhaheer from Issma’eel bin Ayyash from al-A mash that Abu Wa il had said: Once Amirul Mo’mineen (s) looked at his son al-Husayn (s) and said: My son is a master as the Prophet (s) has called him a master. Allah will make one of his (al-Husayn s) descendants, whose name will be like the Prophet s name and who will be like the Prophet (s) in form and morals, appear while people are in advertence, the truth is suspended and oppression is spread everywhere. The inhabitants of the heaven and the people of the earth will be happy with his advent. He is a man with bright forehead, hooked nose, big abdomen, wide thighs with a mole on the right thigh and with separated front teeth. He will fill the world with justice after it has been filled with injustice and oppression. (2) ( (3) ) Abu Sulayman Ahmad bin Hawtha narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abdullah bin Bukayr that Hamran bin A yun had said: I said to Abu Ja’far al-Baqir (s): I have come to Medina and I have one thousand dinars in my purse. I have promised Allah either to spend the money a dinar after another at your door or you answer me to what I am going to ask you about. He said: O Hamran, ask and I will answer and do not spend your money. I said: I ask you by your kinship to the Prophet (s) ; are you the man of the matter (deliverance)? p: 211 

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He said: No, I am not. I said: May my father and mother die for yo! Who is he then? He said: It is he, who has a red face, hollow eyes, high eyebrows, wide shoulders, dandruff in his head and a mark in his face. May Allah have mercy upon Moses. (3) ( (4) ) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr al- Khath ami from Iss~haq bin Jareer from Hijr bin Za ida that Hamran bin A yun had said: I asked Abu Ja’far al-Baqir (s): Are you al-Qa’im? He said: The messenger of Allah has begotten me. I am the one, who avenge the blood. Allah does whatever He wills. I repeated my question. He said: You have known where to go. Your man is the one with the big abdomen and with dandruff in his head. He is the son of the imams. May Allah have mercy upon so-and-s! (4) ( (5) ) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr al- Khath ami from Muhammad bin Issam from Wuhayb bin Hafs that Abu Ja’far al- Baqir (s) (or Abu Abdullah al-Sadiq (s) ) had said: Al-Qa’im (s) has two marks; dandruff in his head and a mole between his two shoulders on the left side. Under the left shoulder there is a mole like the leaf of myrtle. (5) ( (6) ) Muhammad bin Ya’qoob narrated from Abul Qassim bin al-Ala al-Hamadani that Abdul Aziz bin Muslim had said: We were with Imam ar-Redha (s) in Marw. We met with our companions in the p: 212 

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mosque on Friday. They discussed the matter of the imamate. They mentioned how much disagreement there was about this subject. I came to my master Imam ar-Redha (s) and told him of what people had discussed. He smiled and said: O Abdul Aziz, the people have ignored and have been deceived by their opinions. Allah has not make His messenger (s) die until He has perfected the religion and revealed the Qur’an to detail everything; permissible and impermissible things, judgements and penalties and every thing that people might need in their lives. Allah has said, We have not neglected anything in the Book, (6) and He has revealed to His messenger in the last (farewell) hajj this verse, This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. (7) Definitely the matter of the imamate is from the religion and that religion is not perfected without it. The Prophet (s) , before leaving to the better world, has declared to his umma the principles of their religion and has showed them the straight path and the clear truth. He has appointed to them Ali as the imam. He has not left anything that the umma need unless he has declared it to them. Then whoever claims that Allah has not perfected His religion denies the Book of Allah and so he becomes unbeliever. Do they know the importance of the imamate and its position to the umma so that they determine as they like? The imamate is much more important, p: 213 

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greater in position, higher in rank, more impervious and profounder than to be perceived by their own minds or to be refuted by their own opinions or that they themselves appoint the imam according to their fancies. The imamate is a divine position that Allah has favored Abraham (s) with after prophethood then He has honored him with companionship thirdly. Allah has said, Surely I will make you an Imam of men. (8) Abraham said delightfully, And of my offspring? (9) Then Allah has said, My covenant does not include the unjust. (10) So this verse has annulled every imamate of every unjust one until the Day of Resurrection and it limited the imamate to the choice that Allah has chosen. The choice is the progeny of Abraham (s) that Allah has honored and preferred to all of the human beings. Allah has said, And We gave him Issaq and Yaqoub (Jacob) , a son’s son, and We made (them) all good and We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve. (11) It has been still in Abraham s progeny inherited by one after the other and age after age until it has been inherited by Prophet Muhammad (s). Allah has said, Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers. (12) p: 214 

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Then the Prophet (s) has entrusted Ali (s) with it (the imamate) according to the order of Allah and then it has been inherited by Ali s pure progeny, whom Allah has granted faith, knowledge and wisdom as He has said, And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the Day of Resurrection. (13) The imamate has been limited to the progeny of Ali (s) until the Day of Resurrection because there is no prophet after Muhammad (s). Then how can these ignorants choose the imam? Imamate is the rank of the prophets and the inheritance of their guardians. Imamate is the caliphate of Allah and His messenger and it is the position of Amirul Mo’mineen Ali (s) and the inheritance of al-Hasan and al-Husayn (s). Imamate is the reins of religion, the system that runs the Muslims affairs, the goodness of life and the honor of the believers. Imamate is the progressive basis of Islam. With the imam prayers, zakat, fasting, hajj, jihad, finance, charities, judgements, penalties and protecting the boundaries become perfect. The imam permits what Allah has permitted and prohibits what Allah has prohibited. He defends the religion of Allah, carries out His penalties and invites to the way of his Lord with wisdom, fair exhortation and with inevitable evidence. An imam is the shining sun that spreads its light allover the world while it is in the sky where neither hands nor eyes can harm it. An imam is a luminous moon, a bright lamp, shining light and a guiding star in the dark nights, in the deserts and in the high seas. p: 215 

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An imam is like pure water to the thirsty. He is the light leading to guidance and he is the saver, who saves from perishment. An imam is like a fire on a hill. It is warm to those, who want to warm themselves and it is a sign of guidance to the lost. Who turns away from it will perish. An imam is like raining clouds, like the shining sun, like the shady sky, like plain ground, like a flowing fountain, like a brook and a garden. An imam is like a close companion, a kind father, a good brother and a merciful mother to her child. He is a safe resort to people during disasters. An imam is the trustee of Allah among His people, His authority over them, His caliph on His earth, the advocate of His mission and the defender of His sanctuaries. An imam is purified from sins, free from defects, inspired with knowledge and endowed with discernment. He is the order of religion, the dignity of the Muslims, the rage of the hypocrites and the ruin of the unbelievers. An imam is the only one of his age. He is incomparable and with no like or substitute. He is endowed with all virtues by the Exalted Giver. Who, then, can know what an imam is to choose him? How fa! Minds become confused, wise men go astray, discerning people abstain, speechers fail, intelligents ignore, poets become tired, men of letters flop and eloquent people falter to describe one aspect of p: 216 

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an imam s aspects or one virtue of his virtues. How can he be described as all? How can his essence be recognized? Can anything of his affairs be understood? Can anyone replace him? Certainly no! He is like a star to the hands of the catcher! So how can they choose the imam with their fancies or how can minds determine that? Is there another like? Do you think that that is available among other than the Prophet s progeny? By Allah their minds have cheated them and their false fancies have deluded them and so they put themselves in a very high position, from which their feet will slip to the lowest bottom. They want to appoint the imam with confused or inactive minds and deviating thoughts; therefore they become too far away from him (the imam). They look forward to unattainable thing, say false thing and go astray too far and then they fall into confusion when they turn away from the imam knowingly and when the Satan has encrusted their bad deeds to them to take them away from the straight path. They turn away from the choice of Allah, His messenger and Ahlul Bayt and cling to their own choice whereas Allah has said, And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate with Him. (14) And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter. (15) And, What has happened to p: 217 

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you? How do you judge? Or have you a book wherein you read? That you have surely therein what you choose. Or have you received from Us an agreement confirmed by an oath extending to the Day of Resurrection that you shall surely have what you demand? Ask them which of them will vouch for that. Or have they other gods? Then let them bring their other gods if they are truthful. (16) And, Do they not then reflect on the Qur an? Nay, on the hearts there are locks, (17) or, a seal is set on their hearts so they do not understand, (18) or They said, We hear, and they did not obey. Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw, (19) or, They said: We hear and disobey, (20) but it is The grace of Allah: He gives it to whom He pleases. (21) How can they choose the imam? An imam is a savant that does not ignore and a guardian that does not wrong. He is the essence of holiness, purity, asceticism, knowledge and worship. He is appointed by the Prophet (s) via revelation. He is from the progeny of the pure Batool (22) (s). There is no defect in his lineage and no one is comparable to him from among all of Quraysh. He is the summit of the Hashimites, the successor of the Prophet (s) and the pleasing of Allah. He is the most honorable of the all. He is with perfect 

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knowledge and discernment. He undertakes the imamate devotedly. p: 218 

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He is aware of politics. He is obeyed. He carries out the orders of Allah, directs people to their welfare and guards the religion of Allah. Allah grants the prophets and imams (peace be upon them) with His knowledge and wisdom, which He does not grant anyone else than them with. Hence their knowledge is above the knowledge of the people of every age. Allah says, Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge, (23) and, and whoever is granted wisdom, he indeed is given a great good. (24) And He says about Talut, Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing. (25) And He says to His messenger Muhammad (s) , and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great. (26) Allah says about the infallible imams of His prophet s progeny, Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibraheem s children the Book and the wisdom, and We have given them a grand kingdom. So of them is he who believes in him and of them is he who turns away from him, and hell is sufficient to burn. (27) p: 219 

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If Allah chooses someone to run the affairs of His people, He will delight his heart to be ready to that, grant him with wisdom and inspire him with knowledge that he will never fail to answer any question. Allah assists him and makes him infallible that he does never fall into error, fault or mistake. Allah grants him with all of that to be His authority over His people. that is the grace of Allah: He gives it to whom He pleases, and Allah is the Lord of mighty grace. (28) After all, can they be fit to choose such an imam? Can their chosen imam be with all these virtues that Allah has granted to the imams, whom He has chosen? By the House of Allah, they have trespassed the truth and turned their backs to the holy Book of Allah indifferently. The Book of Allah has the remedy and the guidance but they have neglected it and followed their fancies; therefore Allah has dispraised them, detested them and has made them wretched. Allah has said, and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people, (29) and for them is destruction and He has made their deeds ineffective, (30) and greatly hated is it by Allah and by-those who believe. Thus does Allah set a seal over the heart of every proud, haughty one. (31) (32) ( (7) ) Muhammad bin Yahya narrated from Ahmad bin Muhammad bin Eessa from al-Hasan bin Mahboob from Iss~haq bin Ghalib that Abu Abdullah al-Sadiq (s) had said in one of his speeches when p: 220 

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describing the imams: Allah the Almighty has declared his religion with the guiding imams of the Prophet s family (s). He has shone His divine method with them and has uncovered to them the hidden springs of His knowledge. Whoever of Muhammad s nation knows the right of his imam will taste the sweetness of his faith and find the virtue of the comeliness of his religion. Allah has appointed the imam as a sign to His people and has made him the authority over the believers. Allah has put on the imam s head the crown of gravity and has shed upon him some of His light. He is the means between the Heaven and people. Nothing of the blessings of Allah is gained except by the means of the imam. Allah does not accept the deeds of His people without regarding (the right of) their imam. The imam is able to answer all the vague problems and is aware of all the ambiguous issues of the Sharia and the confusing questions of religion. Allah has chosen for His people the infallible imams from the descendants of al-Husayn (s) one after the other. He has been pleased with them and He has accepted them for His people. Whenever an imam goes to the better world, Allah appoints another as a guiding imam and a knowing authority to guide the people to the straight path of the truth. The imams are the authorities of Allah, His preachers and guardians, by whom people are guided and nations are refreshed. Allah has made them as the means of life for His people, as the light in darkness and as the pillars of Islam. All that has been determined by the will of Allah. p: 221 

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The imams are the preferred choice of Allah, the chosen guides and expected deliverances. Allah has chosen them since the first creation. He has created them as shadows before making them as beings at the right side of His Throne with His care. He has endowed them with wisdom while in the unseen world near Him. He has created them as the pure remainder of Adam, the best of Noah s progeny, the choice of Abraham s family, the offspring of Ishmael and the purest progeny of Muhammad (s). They are still under the care of Allah and they are protected by His angels. They are protected from the evil darkness and the evil of every devil. They are freed from handicaps and diseases. They are infallible before all kinds of obscenities. They are endowed with piety and patience. They are granted with abstinence, knowledge and virtue. An imam is entrusted with the position of his father. He keeps silent during the lifetime of his father. But when the will of Allah determines to bring the father to the better world, the son becomes ready to receive the order of Allah. Allah will entrust the son after the death of the father with His religion and make him the authority over His people and the guardian on His earth. He assists him with His angels, grants him His knowledge, entrusts him with His secret, deputes him to undertake the great task, appoints him as the authority over His people, makes him as a light for the believers of His religion and p: 222 

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entrusts him with their affairs. Allah is pleased with him as His guardian over His people. He entrusts him with His knowledge, wisdom and religion. He makes him revive His path, obligations and penalties. In his turn, the imam spreads justice when the ignorant become confused, confutes the arguers with the clear proofs and the bright truth of his truthful fathers (s). No one ignores this truth save the wretched, no one denies it save the deviate and no one leaves it aside save the opponents of Allah. (33) 

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A SON OF THE BEST OF BONDMAIDS ( (8) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Qayss bin Rummana al-Ash ari, Sa dan bin Iss~haq bin Sa’eed, Ahmad bin al- Husayn bin Abdul Melik and Muhammad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob az-Zarrad from Hisham bin Salim from Yazeed al-Kinasi that Abu Ja’far al-Baqir (s) had said: The man of this matter has a likeness to Prophet Joseph (s). He is a son of a (black) (34) bondmaid. Allah will make him succeed within a night. The likeness to Prophet Joseph (s) concerns the disappearance. (35) ( (9) ) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hakam, the brother of Mushma all al- Asadi, that Abdur Raheem al-Qaseer had said: I said to Abu Ja’far al-Baqir (s): Does the saying of Amirul Mo’mineen (s) May my father die for hi! The son of the best of bondmaids, refer to Fatima (s)? He said: p: 223 

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Fatima (s) is the best of free ladies. He (al-Mahdi) is the one with a big abdomen and a red face. May Allah have mercy upon so-ands! (36) ( (10) ) Ahmad bin Muhammad bin Sa’eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ali bin Abul Mugheera that Abus-Sabah had said: Once I came to Abu Abdullah al-Sadiq (s). He said to me: What (news) do you have? I said: Good news about your uncle Zay! He claims that he is a son of a bondmaid. He claims that he is al-Qa’im of this umma and that he is a son of the best of the bondmaids. He said: He has told a lie. He is not as what he has said. If he rises, he will be killed. (37) (38). ( (11) ) Muhammad bin Hammam and Muhammad bin al-Hasan bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Sulayman bin Suma a from Abul Jarood from al-Qassim bin al-Waleed al-Hamadani from al-Harith al-A war al-Hamadani that Amirul Mo’mineen (s) had said: Blessed is the son of the best of the bondmaid! (He means al-Qa’im) He will humiliate the arrogants and water them a bitter nauseous drink. His sword will kill them terribly. Then the arrogants of Quraysh wish if they could redeem themselves with the world and all that it has just to be forgiven. He will not stop until he pleases Allah. (39) ( (12) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan at-Taymali from Muhammad and Ahmad the sons of al-Hasan from their father from Tha laba bin Maymoon that Yazeed bin Abu p: 224 

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Hazim had said: One day I traveled from Kufa and when I reached Medina, I came to Abu Abdullah al-Sadiq (s). I greeted him. He asked me: Did anyone accompany you in your travel? I said: Yes, a man from al-Mugheeriyya. (40) Abu Abdullah al-Sadiq (s) said: What did he say? I said: He claimed that Muhammad bin Abdullah bin al-Hasan was al-Qa’im. His evidence was that his name was like the name of the Prophet (s) and his father s name was like the Prophet s father s name. I said to him: If you depend upon the names, there is one of the descendants of al-Husayn (s) named as Muhammad bin Abdullah bin Ali. He said to me: This is a son of a bondmaid (he means Muhammad bin Abdullah bin Ali) and that is a son of a free woman. (he means Muhammad bin Abdullah bin al-Hasan). Abu Abdullah al-Sadiq (s) said to me: What did you say to him? I said: I could not answer him. He said: Do you not know that he (al-Qa’im (s) ) is a son of a bondmaid? (41) 

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HIS CONDUCT ( (14) ) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Ahmad bin al- Hasan bin Abban that Abdullah bin Atta al-Mekki had asked Abu Abdullah al-Sadiq (s) about the conduct of Imam al-Mahdi (s) when he would appear. Abu Abdullah al-Sadiq (s) said: He will act as the Prophet (s) has acted. He will annul all what has been established before him as the Prophet (s) has annulled all that has been established in the pre- p: 225 

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Islamic age. He will resume Islam anew. (42) ( (14) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ahmad bin Muhammad bin Abu Nasr from Abdullah bin Bukayr from his father that Zurara had said to Abu Ja’far Muhammad bin Ali al-Baqir (s): I want you to mention to me the name of one of the virtuous men- I meant al-Qa’im (s). He said: His name is like mine. I said: Will he act like Muhammad (s)? He said: O Zurara, how fa! He will not act as the Prophet (s) has acted. I asked: May I die for yo! Why not? He said: The Prophet (s) has acted leniently towards his umma. He has entreated people kindly whereas al-Qa’im (s) will use his sword with them. He has been ordered by the book, which is with him, to do so. He will kill (bad) people without forgiving anyone. Woe unto whoever opposes him then. (43) ( (15) ) Ali bin al-Husayn narrated from Muhammad bin Ali al-Kufi from Abdurrahman bin Abu Hashim from Abu Khadeeja from Abu Abdullah al-Sadiq (s) that Amirul Mo’mineen (s) had said: I could have killed the fleers and finished off the wounded (warriors) but I did not do fearing for the end of my companions that if they might be wounded, they would not be killed. But al-Qa’im (s) is permitted to kill the fleers and to finish off the wounded. (44) ( (16) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ali bin al-Hasan from Muhammad bin Khalid from Tha laba bin Maymoon that al-Hasan bin Haroon had said: p: 226 

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Once I was sitting with Abu Abdullah al-Sadiq (s) when al-Mu alla bin Khunays asked him: Will al-Qa’im (s) , when he appears, act unlike the way, in which Ali (s) has acted? He said: Yes, he will. Ali has acted with leniency and forgiving because he has known that his Shia are going to be controlled after him. But al-Qa’im (s) , when appears, will kill and capture because he knows that his Shia will not be defeated after him forever. (45) ( (17) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan from his father from Rifa a bin Musa that Abdullah bin Atta had said: I asked Abu Ja’far al-Baqir (s): When al-Qa’im (s) rises, what will he do to people? He said: He will annul all that has been established before him as the Prophet (s) has done and he will resume Islam anew. (46) ( (18) ) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ahmad bin Muhammad bin Abu Nasr from al-Ala fro Muhammad bin Muslim that Abu Ja’far al-Baqir (s) had said: If people know what al-Qa’im (s) will do when he appears, most of them will wish he would not appear. He kills great numbers of people. He begins with the people of Quraysh. He kills much many of them until many people say: He is not from Muhammad s progeny. If he is from Muhammad s progeny, he will be mercifu! (47) ( (19) ) Ali bin al-Husayn narrated from Ahmad bin Muhammad bin Abu Nasr from Aasim bin Hameed al-Hannat from Abu Baseer that Abu Ja’far al-Baqir (s) had said: p: 227 

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Al-Qa’im will rise with a new task, new principles and new judgements. He will be severe with the Arabs. He will do not but killing. He will not forgive anyone and he will not care for any blame because he acts for the sake of Allah. (48) ( (20) ) Ali bin al-Husayn narrated from Muhammad bin Ali al-Kufi from al-Hasan bin Mahboob from Ali bin Abu Hamza from Abu Baseer that Abu Abdullah al-Sadiq (s) had said: Why do you urge on the appearance of al-Qa’im? By Allah, he wears rough cloths and eats coarse food. There will be nothing but the sword and killing under the shadow of the sword. (49) ( (21) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ahmad bin Yousuf bin Ya’qoob Abul Hasan al-Ju fi from Issma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb from Abu Baseer that Abu Abdullah al-Sadiq (s) had said: When al-Qa’im appears, there will be nothing between him and between the Arabs and Quraysh except the sword. There will be nothing save killing. So why do they urge on his appearance? By Allah, he wears rough cloths and eats coarse barley. It will be just the sword and killing under the shadow of the sword. (50) ( (22) ) Ahmad bin Muhammad bin Sa’eed narrated from Yahya bin Zakariyya bin Shayban from Yousuf bin Kulayb from al-Hasan bin Ali bin Abu Hamza from Aasim bin Hameed al- Hannat that Abu Hamza ath-Thimali had heard Abu Ja’far al-Baqir (s) saying: When al-Qa’im of Muhammad s family appears, Allah will support him with His angels. Gabriel will be in front of him, Michael on the right and Israfel on the left. Terror will precede him about a month-travel before him, behind him, on the right side and on the left side. The close angels will be beside him. The first one to follow him will be Muhammad (s) and the second one will be Ali (s). With his sword he will conquer Rome, Daylam, (51) Sind, India, Kabul and the area of the Caspian. p: 228 

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Al-Qa’im (s) will not appear unless his appearance is preceded by great terror, earthquakes, seditions, calamities, spread of plague, killing among the Arabs, great disagreements among people, separation in religion and bad conditions until one wishes to die day and night because of what madness he sees among people and their trying to eat each other. Al-Qa’im (s) will appear after people reach a very high extent of despair. Blessed is he, who sees al-Qa’im (s) and becomes one of his supporters, and woe unto whoever opposes him, disobeys his orders and becomes his enemy. He appears with a new method, new principles and new judgements. He will be severe with the Arabs. He will just kill without forgiving anyone and without caring for any blame because he will act according to the will of Allah. (52) ( (23) ) Ahmad bin Muhammad bin Sa’eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ali bin Abul Mugheera from Abdullah bin Shareek al-Aamiri that Bishr bin Ghalib al-Asadi had said: Once al- Husayn bin Ali (s) said to me: O Bishr, when al-Qa’im al-Mahdi appears, he will bring five hundred men of those, who have remained of Quraysh (the Arabs) , and kill them. Then he brings other five hundred men and kills them. Then he brings other five hundred and kills them. Basheer bin Ghalib, the brother of Bishr, said: I witness that al-Husayn bin Ali (s) has mentioned to my brother six times five hundreds. (53) ( (24) ) Ahmad bin Muhammad bin Sa’eed narrated from Muhammad bin al-Mufadhdhal bin Ibraheem from Muhammad bin Abdullah bin Zurara from al-Harith bin al-Mugheera and Thurayh al-Muharibi that Abu Abdullah al-Sadiq (s) had said: p: 229 

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Nothing remains between us and the Arabs except slaughter. (He pointed with his hand at his mouth). (54) ( (25) ) Ali bin al-Husayn narrated a tradition from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Sayrafi from Muhammad bin Sinan from Muhammad bin Ali al-Halabi from Sadeer al-Sayrafi from a man of the Arabia, who had vowed to offer his bondmaid and had come with her to Mecca. The man said: I met the door keepers (of the Kaaba). I told them about my vow and my bondmaid. Every one of them said to me: Bring her to me and Allah will accept your vow. I felt afraid of that. I told one of our companions of Mecca about that and he said to me: Would you listen to me? I said: Yes, I would. He said: Look at that man, who is sitting beside the Black Rock surrounded by people. He is Abu Ja’far Muhammad bin Ali bin al-Husayn (al-Baqir) (s). Go to him. Tell him of your story and see what he will say to you and act according to it. I went to him and said: May Allah have mercy upon yo! I am a man from the Arabia. There is a bondmaid with me. I have vowed to offer her to the House of Allah (the Kaaba). I told the doorkeepers of that and each of them asked me to give him the bondmaid and that Allah would accept my vow. I felt too afraid of that. Abu Ja’far al-Baqir (s) said: O you slave of Allah, the House neither eats nor drinks. Sell your bondmaid and look for someone from among the people of your country who has come to offer the hajj and now has no money to go back home. Give him the money so that he can return to his home. I did as he had said to me. I met the doorkeepers again. They asked me about the bondmaid and I told them what Abu Ja’far al-Baqir (s) had asked me to do. p: 230 

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They said: He is a liar and ignorant. He does not know what he says. I mentioned that to Abu Ja’far al-Baqir (s). He said to me: Would you inform of what I tell you? I said: Yes, I would. He said: Tell them that Abu Ja’far says to you: How about you when your hands and legs are cut and hung on the Kaaba and then you are asked to announce loudly: we are the thieves of the Kaaba? When I wanted to get up, he said: It is not me, who will do that, but it is a man from me. (55) 

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HIS RULE ( (26) ) Ali bin al-Husayn narrated from Muhammad bin Yahya from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Sayrafi from al-Hasan bin Mahboob from Amr bin Shimr that Jabir had said: A man came to Abu Ja’far al-Baqir (s) and said: May Allah bless yo! Please take these five hundred dirhams from me. They are the zakat of my wealth. Abu Ja’far al-Baqir (s) said: You take them and divide them among the poor Muslims of your neighbors and brothers. Then he said: When al-Qa’im of Ahlul Bayt rises, he will divide the wealth equally and rule justly over the people. Whoever obeys him certainly obeys Allah and whoever disobeys him disobeys Allah. He is named as Mahdi (56) because he guides to a hidden matter. He takes the Torah and the rest of the divine Books of Allah from the cave of Antakya (Antioch). He will judge among the people of the Torah with the Torah, among the people of the Bible with the Bible, among the people of Psalms (of Prophet David) with the Psalms and among the people of the Qur’an with the Qur’an. The wealth of the world is gathered to him from above the ground and from under the ground. He says to people: Come on to the wrong you have done to your ki! Come on to the bloods you have shed wrongfull! Come on to the sins you have committe! He will offer something that no one has ever offered before him. He will fill the world with justice, equity and light after it has been filled with injustice, oppression and evil. (57) p: 231 

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( (27) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Ibraheem, Sa dan bin Iss~haq bin Sa’eed, Ahmad bin al-Husayn bin Abdul Melik and Muhammad bin Ahmad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob from Abdullah bin Sinan that Abu Abdullah al-Sadiq (s) had said: The staff of Prophet Moses (s) was a branch of a myrtle tree planted in Paradise. Gabriel brought it to him when he set out towards Madyan. (58) The staff of Prophet Moses (s) and the coffin of Adam (s) are in the lake of Tabariya. They neither decay nor change until they will be taken out by al-Qa’im (s) when he will rise. (59) HIS SIGNS AND ACTIONS ( (28) ) Abu Sulayman Ahmad bin Hawtha narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abul Jarood Ziyad bin al-Munthir that Abu Ja’far al-Baqir (s) had said: When al-Qa’im (s) appears, he will appear with the banner of Prophet Muhammad (s) , the ring of Solomon (s) and the rock and the staff of Moses (s). Then he will order his caller to announce that no one is to carry food, drink or hay. His companions will say: He wants to make us and our cattle die of hunger and thirst. He and his companions will move until the first house they reach. He will strike a rock and then food, drink and hay will come out of it. They will eat and drink and feed their cattle. Then they will reach Najaf, which is near Kufa. (60) (61) p: 232 

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( (29) ) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Sulayman bin Suma a from Abul Jarood that Abu Ja’far al-Baqir (s) had said: When al-Qa’im appears in Mecca, his caller will announce that no one is to carry with him food or drink. He (al-Qa’im) will carry with him the rock of Prophet Moses, which is as a burden of a camel. Whenever they stop to rest, the rock will well. Hungry and thirsty ones will eat and drink and feed their cattle until they will reach Najaf, which is near Kufa. (62) ( (30) ) Ahmad bin Hawtha al-Bahili narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abdullah bin Bukayr from Hamran bin A yun that Abu Ja’far al- Baqir (s) had said: As if I see your religion agitating in its blood and then no one will restore it as it has been before except a man from us Ahlul Bayt. He will give you two gifts a year and two livelihoods a month. You will be granted with wisdom at his time until a woman can judge with the Book of Allah and the Sunna of the Prophet (s) in her house. (63) ( (31) ) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Muhammad bin al-Abbas bin Eessa from al-Hasan bin Ali al-Bata ini from his father from al- Mufadhdhal that Abu Abdullah al-Sadiq (s) had said: The man of this matter will have a house called the house of al- Hamd (the praise). It will have a lamp shining and without being put 0ut since his birthday until the day when he will rise with the sword. (64) p: 233 

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( (32) ) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al- Hasan at-Taymali from his father (65) from al-Hasan bin Ali bin Yousuf and Muhammad bin Ali al-Kufi from Sa dan bin Muslim from some of his companions that Abu Abdullah al-Sadiq (s) had said: While a man is behind al-Qa’im (s) ordering and forbidding, he (al-Qa’im) will say: Turn hi! They turn him to be before al-Qa’im (s) , who will order to kill him. Then everything in the world will fear him. (66) ( (33) ) Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa al-Alawi from Ahmad bin Muhammad bin Khalid from his father from Sa dan bin Muslim from Hisham bin Salim that Abu Abdullah al-Sadiq (s) had said: As a man is behind al-Qa’im ordering and forbidding, he (al-Qa’im) will order that he is to be killed. Then everything in the world will fear him. (67) HIS VIRTUE (34) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ali bin al-Hasan at-Taymali from Muhammad bin Ali from Muhammad bin Issma’eel bin Buzay from Mansoor bin Younus bin Bazraj from Hamza bin Hamran from Salim al-Ashall that Abu Ja’far al-Baqir (s) had said: Prophet Moses (s) looked up in the first Pentateuch what abilities and virtues would be given to al-Qa’im of Muhammad s family and then he said: O my Lord, make me al-Qa’im of Muhammad s famil! It was said to him: He is from Muhammad s progeny. He looked up in the second Pentateuch and he found the same things. He prayed Allah for the same thing and he was answered with the same answer. Then he opened the third Pentateuch and found the same thing. He asked his Lord for the same thing and the same was p: 234 

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said to him. (68) THE QUR ANIC VERSES CONCERNING HIM ( (35) ) Ahmad bin Muhammad bin Sa’eed bin Oqda narrated from Ahmad bin Yousuf bin Ya’qoob al-Ju fi Abul Hasan from Issma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb from Abu Baseer that Abu Abdullah al-Sadiq (s) had said when talking about this Qur anic verse, 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. (69) It has been revealed about al-Qa’im and his companions. (70) ( (36) ) Ahmad bin Muhammad bin Sa’eed narrated from Hameed bin Ziyad from Ali bin al-Sabah from Abu Ali al-Hasan bin Muhammad al-Hadhrami from Ja’far bin Muhammad from Ibraheem bin Abdul Hameed from Iss~haq bin Abdul Aziz that Abu Abdullah al-Sadiq (s) had said when talking about the Qur anic verse, And if We hold back from them the punishment until a stated period of time: (71) Punishment is the rising of al-Qa’im (s) and the stated period of time is as the number of the companions, who has fought in the battle of Badr, and as the number of the companions of al-Qa’im (s). (72) ( (37) ) Ahmad bin Muhammad bin Sa’eed narrated from Ahmad bin Yousuf from Issma’eel bin Mihran from al-Hasan bin Ali from his father and Wuhayb from Abu Baseer that Abu Abdullah al-Sadiq (s) p: 235 

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had said about this verse, therefore hasten to (do) good works; wherever you are, Allah will bring you all together: (73) It has been revealed about al-Qa’im (s) and his companions. They will meet together without an appointment. (74) ( (38) ) Ali bin al-Husayn al-Mass oodi narrated from Muhammad bin Yahya al-Attar al-Qummi from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Abdurrahman bin Abu Najran from al-Qassim (75) from Abu Baseer that Abu Abdullah al-Sadiq (s) had said about the verse, Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them: (76) It concerns al-Qa’im (s) and his companions. (77) ( (39) ) Ali bin Ahmad narrated from Obaydillah bin Musa from Ahmad bin Muhammad bin Khalid from his father from Muhammad bin Sulayman ad-Daylami from Abu Baseer that Abu Abdullah al-Sadiq (s) had said about the verse, The guilty shall be recognized by their marks: (78) Allah recognizes them. But the verse has been revealed about al-Qa’im. He will recognize them by their marks and then he and hiscompanions will strike them with their swords. (79) HOW HE IS RECOGNIZED ( (40) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin Abdul Jabbar from Safwan bin Yahya from Abu Sa’eed al-Mukari that al-Harith bin al- Mugheera an-Nasri had said: I said to Abu Abdullah al-Sadiq (s): With what will the imam (al-Mahdi) be recognized? He said: With calmness and gravity. I said: What else? He said: You will know him by (executing) halal and haram (permissibility and impermissibility) , by the need of people to him whereas he will never need any one and that the weapon of the Prophet (s) will be with him. p: 236 

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I said: Is he a guardian and a son of a guardian? He said: He is not but a guardian and a son of a guardian. (80) ( (41) ) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Sulayman bin Suma a that Abul Jarood had said: I said to Abu Ja’far al-Baqir (s): If the present imam of Ahlul Bayt leaves to the better world, with what will the next one be recognized? He said: With guidance, calmness, gravity, acknowledging his virtue by Muhammad s progeny and that he will not be asked about anything in the east or in the west unless he will give the right answer. (81) HIS SHIRT ( (42) ) Muhammad bin Hammam narrated from Hameed bin Ziyad al- Kufi from al-Hasan bin Muhammad bin Suma a from Ahmad bin al-Hasan al-Maythami from his uncle al- Husayn bin Issma’eel that Ya’qoob bin Shu ayb had said: Abu Abdullah al-Sadiq (s) said to me: Would I show you the shirt that al-Qa’im will put on when he rises? I said: Yes, pleas! He opened a case and took a shirt out of it. He spread the shirt. There was some blood on its left sleeve. He said: This is the shirt of the Prophet (s). This blood dropped on it from the Prophet s mouth on the day when his front teeth had been struck. I kissed the spots of blood and put them on my face. Then Abu Abdullah (s) folded the shirt and put it back in its place. (82) p: 237 

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HIS SOLDIERS AND KNIGHTS ( (43) ) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin al-Hasan from Ali bin Hassaan from Abdurrahman bin Katheer that Abu Abdullah al-Sadiq (s) had said about this Qur anic verse, Allah’s commandment has come, therefore do not desire to hasten it: (83) It is our matter (the appearance of al-Qa’im). Allah has ordered not to hasten it until it is assisted with three armies; the angels, the believers and terror. His (al-Qa’im s) advent will be like the advent 

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of the Prophet (s). Allah has said, Even as your Lord caused you to go forth from your house with the truth, though a party of the believers were surely averse. (84) (85) ( (44) ) Abu Sulayman Ahmad bin Hawtha narrated from Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Ali bin Abu Hamza that Abu Abdullah al- Sadiq (s) had said: When al-Qa’im (s) rises, the angels of Badr (86) will descend. They are five thousand angels. (87) A third of them will be on gray horses, a third on piebald horses and a third on red horses. (88) ( (45) ) Abdullah bin Hammad narrated from bin Abu Hamza that Abu Abdullah al-Sadiq (s) had said: When al-Qa’im rises, the swords will be brought down. On each sword there will be the name of the man, who will use it in fighting, and the name of his father. (89) O people of understandin! Would you please ponder a little on these traditions that talk about al-Qa’im (s) , his conduct, his virtue, the angels, who will support him, his rough cloths and coarse food, p: 238 

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his strife to obey Allah, his jihad for the sake of Allah to do away with injustice, oppression and tyranny, and to spread justice, fairness and kindness, the aspects of his companions, who will be three hundred and thirteen men, who will be the rulers of the world and by whom, with the support of the angels, the east and the west will be conquered? It is clear that the high position and honored rank that Allah has granted to Imam al-Mahdi, have not been granted to any of the previous imams (s). Allah has made Imam al-Mahdi (s) the means that will carry out His promise, which He has promised the Prophet (s) of; to perfect the religion and make it prevail over all religions. ( (46) ) Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa al-Alawi from al-Hasan bin Mo awiya from al-Hasan bin Mahboob that Khallad bin al-Saffar had said: Once Abu Abdullah al-Sadiq (s) was asked: Is al-Qa’im born? He said: No, he is not. If I live until he is born, I shall serve him as long as I live. (90) 

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Footnote 

(1) Ithbat al-Hudat, vol. 3 p. 537, Biharul Anwar, vol. 51 p. 115, Muntakhab al-Athar p. 309, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 59. (2) Fitan ibn Hammad, vol. 1 p. 374, Sunan of Abu Dawood, vol. 4 p. 108, Jami al- Usool, vol. 11 p. 49, Mukhtasar of Abu Dawood, vol. 6 p. 162, Iqd ad-Durar p. 23, 24, 31, 38, Mishkat al-Masabeeh, vol. 3 p. 26, Muqaddima of Ibn Khaldoon p. 248, Asna al-Matalib p. 130, Orf al-Sayooti, vol2 p. 59, ad-Durr al-Manthoor, vol. 6 p. 58, Jam al-Jawami , vol. 2 p. 35, Kanzul Ommal, vol. 13 p. 647, al-Ghayba by at- p: 239 

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Toossi p. 188, 189, Omda of ibn Batreeq p. 434, at-Tara if, vol. 1 p. 177, al- Malahim wel Fitan by Ibn Tawoos p. 144. (3) Ithbat al-Hudat, vol. 3 p. 538, Biharul Anwar, vol. 51 p. 40, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 237. (4) Ibid. (5) Biharul Anwar, vol. 51 p. 41, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 238. (6) Qur’an, 6: 38. (7) Qur’an, 5: 3. (8) Qur’an, 2: 124. (9) Ibid. (10) Ibid. (11) Qur’an, 21: 37. (12) Qur’an, 3: 68. (13) Qur’an, 30: 56. (14) Qur’an, 28: 68. (15) Qur’an, 33: 36. (16) Qur’an, 68: 36-41. (17) Qur’an, 47: 24. (18) Qur’an, 9: 87. (19) Qur’an, 8: 21-23. (20) Qur’an, 2: 93. (21) Qur’an, 57: 21. (22) Fatima, the Prophet s daughter. (23) Qur’an, 10: 35. (24) Qur’an, 2: 269. (25) Qur’an, 2: 247. (26) Qur’an, 4: 113. (27) Qur’an, 4: 54-55. (28) Qur’an, 57: 21. (29) Qur’an, 28: 50. (30) Qur’an, 47: 8. (31) Qur’an, 40: 35. (32) Kamal ad-Deen p. 675, Ma ani al-Akhbar p. 96, Oyoon Akhbar ar-Redha p. 216, al- Amaly by al-Sadooq p. 536, Yanabee ul Ma ajiz 329. (33) Biharul Anwar, vol. 25 p. 150, Yanabee ul Ma ajiz p. 335. (34) It has not been proved that the mother of Imam al-Mahdi (s) was a black woman. (35) The tradition is mentioned in chap. 10 no. 3. (36) Ithbat al-Hudat, vol. 3 p. 538, Biharul Anwar, vol. 51 p. 42, Muntakhab al-Athar p. 240, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 236. (37) It has been proved by the true traditions that the martyr Zayd (may Allah be pleased with him) has been praised for his high position and his great situation against oppression and for his invitation to apply the real laws of Islam besides inviting people to acknowledge the imamate of Imam ar-Redha (s). So this tradition is either to be denied or to be interpreted anyway. p: 240 

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(38) Rijal al-Kashshi p. 350, Ithbat al-Hudat, vol. 3 p. 125, Biharul Anwar, vol. 46 p. 194, vol. 51 p. 42. (39) Al-Fitan by ibn Hammad, vol. 1 p. 350, Urf by al-Sayooti, vol. 2 p. 73, Kanzul Ommal, vol. 14 p. 589, al-Malahim wel Fitan by ibn Tawoos p. 66, Ithbat al-Hudat, vol. 3 p. 539, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 117. (40) Al-Mugheeriyya: the companions of al-Mugheera bin Sa d the liar, who used to ascribe fabrications to Imam Abu Ja’far al-Baqir (s). (41) Ithbat al-Hudat, vol. 3 p. 539, Biharul Anwar, vol. 51 p. 42, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 435. (42) Ithbat al-Hudat, vol. 3 p. 539, Hilyatul Abrar, vol. 2 p. 627, Biharul Anwar, vol. 52 p. 352, Muntakhab al-Athar p. 305, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 51. (43) Iqd ad-Durar p. 226, Ithbat al-Hudat, vol. 3 p. 539, Hilyatul Abrar, vol. 2 p. 628, Biharul Anwar, vol. 52 p. 353, Muntakhab al-Athar p. 302, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 303. (44) Biharul Anwar, vol. 52 p. 353, Mustadrak al-Wassail, vol. 11 p. 54, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 117. (45) Biharul Anwar, vol. 52 p. 353, Hilyatul Abrar, vol. 2 p. 628. (46) Iqd ad-Durar p. 227, Hilyatul Abrar, vol. 2 p. 629, Biharul Anwar, vol. 52 p. 354, Muntakhab al-Athar p. 305, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 319. (47) Iqd ad-Durar p. 227, Ithbat al-Hudat, vol. 3 p. 539, Hilyatul Abrar, vol. 2 p. 629, Biharul Anwar, vol. 52 p. 354, Bisharatul Islam p. 263, Mo jam Ahadeeth al-Imam al- Mahdi, vol. 3 p. 304. (48) Ithbat al-Hudat, vol. 3 p. 540, Biharul Anwar, vol. 52 p. 354, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 253. (49) Al-Ghayba by at-Toossi p. 459, al-Khara ij wel Jara ih, vol. 3 p. 1155, Iqd ad-Durar p. 228, Muntakhab al-Anwar al-Mudhee a p. 32, Ithbat al-Hudat, vol. 3 p. 515, 540, 586, Hilyatul Abrar, vol. 2 p. 629, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 37. (50) Refer to the previous references and Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p: 241 

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p. 253, ar-Raj a by al-Astarabadi p. 157. (51) Daylam is in Iran and Sind is in Pakistan. (52) Ithbat al-Hudat, vol. 3 p. 540, Biharul Anwar, vol. 52, 349, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 183. (53) Ithbat al-Hudat, vol. 3 p. 540, Biharul Anwar, vol. 52 p. 349, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 3 p. 183. (54) Biharul Anwar, vol. 52 p. 349. (55) Biharul Anwar, vol. 52 p. 349, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 304. (56) Mahdi in Arabic means guided. (57) Ilal ash-Sharayi p. 161, Iqd ad-Durar p. 39, Ithbat al-Hudat, vol. 3 p. 497, 540, Hilyatul Abrar, vol. 2 p. 556, Biharul Anwar, vol. 51 p. 29, vol. 52 p. 350, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 322. (58) Madyan was the village of Prophet Shu ayb (Jethro). (59) Ithbat al-Hudat, vol. 3 p. 540, Hilyatul Abrar, vol. 2 p. 579, Biharul Anwar, vol. 52 p. 351, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 392. (60) Najaf and Kufa are two cities in Iraq. (61) Basa ir ad-Darajat p. 188, Al-Kafi, vol. 1 p. 231, Kamal ad-Deen p. 670, al-Khara’ij wel Jara’ih, vol. 2 p. 690, Muntakhab al-Anwar al-Mudhee a p. 199, Ithbat al-Hudat, vol. 3 p. 440, 541, Hilyatul Abrar, vol. 2 p. 579, 580, Biharul Anwar, vol. 13 p. 185, vol. 52 p. 324, 325, 335. (62) Ibid. (63) Hilyatul Abrar, vol. 2 p. 642, Biharul Anwar, vol. 52 p. 352, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 324. (64) Hilyatul Abrar, vol. 2 p. 684, Biharul Anwar, vol. 52 p. 158, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 380. (65) The phrase from his father might be additional. (66) Ithbat al-Hudat, vol. 3 p. 541, Biharul Anwar, vol. 52 p. 355, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 4 p. 41. (67) Ibid. (68) Iqd ad-Durar p. 26, al-Sirat al-Mustaqeem, vol. 2 p. 257, Ithbat al-Hudat, vol. 3 p. 541, 614, Biharul Anwar, vol. 51 p. 77, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 246. (69) Qur’an, 24: 55. (70) Hilyatul Abrar, vol. 2 p. 595, al-Mahajja p. 148, Biharul Anwar, vol. 51 p. 58, p: 242 

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Yanabee ul Mawadda p. 425, Muntakhab al-Athar p. 161, 294, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 5 p. 282. (71) Qur’an, 11: 8. (72) Ta weel al-Aayat, vol. 1 p. 223, Ithbat al-Hudat, vol. 3 p. 541, al-Mahajja p. 102, Tafseer al-Burhan, vol2 p. 208, 209, Biharul Anwar, vol. 51 p. 58, Mo jam Ahadeeth al- Imam al-Mahdi, vol. 5 p. 168. 

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(73) Qur’an, 2: 148. (74) Ithbat al-Hudat, vol. 3 p. 541, Tafseer al-Burhan, vol. 1 p. 162, al-Mahajja p. 20, Hilyatul Abrar, vol. 2 p. 622, Biharul Anwar, vol. 51 p. 58, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 32. (75) He might be Aasim. (76) Qur’an, 22: 39. (77) Biharul Anwar, vol. 51 p. 58, Muntakhab al-Athar p. 170, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 264. (78) Qur’an, 55: 41. (79) Ta’weel al-Aayat, vol. 2 p. 639, Ithbat al-Hudat, vol. 3 p. 542, Tafseer al-Burhan, vol. 4 p. 268, 269, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 5 p. 436. (80) Biharul Anwar, vol. 52 p. 156. (81) Biharul Anwar, vol. 52 p. 156 (82) Ithbat al-Hudat, vol. 3 p. 542, Hilyatul Abrar, vol. 2 p. 575, Biharul Anwar, vol. 52 p. 355, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 3 p. 390. (83) Qur’an, 16: 1. (84) Qur’an, 8: 5. (85) It is mentioned in chap. 11. no. 9. (86) The angels who have assisted the believers in the battle of Badr. (87) In other traditions it is mentioned that they are three hundred and thirteen angels. (88) I lam al-Wara p. 431, Ithbat al-Hudat, vol. 3 p. 527, 542, Hilyatul Abrar, vol. 2 p. 626, Biharul Anwar, vol. 52 p. 356, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 19. (89) Ithbat al-Hudat, vol. 3 p. 542, Biharul Anwar, vol. 52 p. 356, Bisharatul Islam p. 215, Mo jam Ahadeeth al-Imam al-Mahdi, vol. 4 p. 7. (90) Iqd ad-Durar p. 160, Biharul Anwar, vol. 51 p. 148, Mo jam Ahadeeth al-Imam al- Mahdi, vol. 3 p. 385. 

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