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  • The Reason For Dreams

  • Ilm al-Rijal Destroyed

  • Yamani is Key to Appearance

  • The Samari Narration

  • The 'Unknown Imam'

  • Flag of Ahlu Bayt PBUT

  • How to Know the Successor

  • Knowing the Imam

  • 'see us agree unanimously...'

  • Yamani After the Outcry?!

  • The Need for an Authority

  • Black Stone and Imam Mahdi

  • Who is the Yamani?!

  • Narrators for the Will

  • Can Scholars Give Tafsir?!

  • Allah Testifies to Ahmad

  • How to know if truthful?

  • Is the Yamani Infallible?

  • Advice

  • 12 Mahdis in Hadiths

  • Misinterpreted Narrations

  • The Will of the Prophet

  • Only Allah Chooses Khalifa

  • Right To Appoint Leaders

Hadith Regarding Dreams and the Proof upon the People of that Era

One of our companions, from Ali Bin Al-Abbas, from Al-Hassan Bin Abdul Rahman, who has narrated:

Abu Al-Hassan (pbuh) said: The dreams did not exist in the past in the beginning of the creation, but rather they occurred later on.’ I said, ‘And what is the reason with regards to that?’ He (pbuh) said: ‘Allah (azwj) sent a messenger to the people of his (pbuh) era. So he (pbuh) called them to the worship of Allah (azwj) and to His (azwj) obedience’. They said, ‘If we were to do that, so what is in it for us, for by Allah (azwj), you are no more wealthier than we are, nor is your family stronger than ours.’ He (pbuh) said: ‘If you were all to obey me, Allah (azwj) will Make you to enter the Paradise, and if you were to disobey me, Allah (azwj) will Make you to enter the Fire.’ So they said, ‘And what is the Paradise and the Fire?’ So heas described that for them. So they said, ‘When do we go to that?’ So he (pbuh) said: ‘When you die.’ So they said, ‘But we have seen our dead becoming bones and dust.’ So they increased in their denial and contempt of it.’ 

So Allah (azwj) Enabled them to experience dreams. So these came to them, and they got informed by what they saw, and what they had denied from that. So he (pbuh) said, ‘Allah (azwj) Intended to Argue against you by this. This is how your spirits are. When you all die, and your bodies decay, your spirits will go toward Punishment until such time that the bodies are resurrected.’
 [Al-Kafi: Volume 8, Hadith no. 14505]

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hashaam Bin Saalim, who has narrated:

‘I heard Abu Abdullah (pbuh) saying, ‘The opinion and the dream of a ‘Momin’ (Believer), and what he sees in the later portion of the time is a seventieth part of the parts of Prophet-hood.’ [Al-Kafi: Volume 8, Hadith no. 14506]

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muammar Bin Khallaad, who has narrated the following:

Al-Reza (pbuh) has said that the Messenger of Allah (pbuh & his family) used to say to his companions in the morning:‘Is there anything from the good news?’, meaning by it, the dreams.’ [Al-Kafi: Volume 8, Hadith no. 14507]

From him, from Ahmad Bin Muhammad, from Ibn Fazzaal, from Abu Jameela, from Jabir, who has narrated the following:

Abu Ja’far (pbuh) has reported that a man asked the Messenger of Allah (pbuh & his family) about the Statement of Allah (azwj): {[10:64] They shall have good news in this world's life}, he (pbuh & his family) said: ‘This is the good dream which the Believer sees, so he receives good news by it in this world.’ [Al-Kafi: Volume 8, Hadith no. 14508]

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sa’d Bin Abu Khalaf, who has narrated the following:

Abu Abdullah (pbuh) has said that the dreams are of three aspects - 'Good News from Allah (azwj) for the Believer, and a caution against the Satan (la), and confused dreams.’ [Al-Kafi: Volume 8, Hadith no. 14509]

Read more

Ilm al-Rijal is termed as the “Biographical evaluation” (.lit “knowledge of men”) refers to a discipline of Islamic religious studies within hadith (narration) terminology in which the narrators of hadith are evaluated. Its goal is to distinguish authentic hadith from hadith unacceptable in establishing sanctioned religious knowledge of practice. Shia and Sunni scholars today both regard this discipline to be imperitive for evaluating their hadiths. In the following narrations from Ahlulbayt pbut it teaches us that the narration coming from Ahlulbayt pbut cannot be considered a lie even if there was a misunderstanding or confusion from the religious knowledge being transmitted from them. In other words, according to Ahlulbayt pbut if we see a misunderstanding or confusion,we must not even assume it false or a lie on the Imams. And the narrations of Ahlulbayt pbut say that this method can lead to lying on Allah swt or lying on Ahlulbayt pbut without us knowing.


Here are the four hadeeths that destroy Ilm al-Rijal from the words of Ahlulbayt pbut.


* محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن جميل بن صالح، عن أبي عبيدة الحذاء قال: سمعت أبا جعفر ( عليه السلام ) يقول: ( والله إن أحب أصحابي إلي أورعهم وأفقههم 


وأكتمهم لحديثنا وإن أسوأهم عندي حالاً وأمقتهم للذي ( الذي ) إذا سمع الحديث ينسب إلينا ويروى عنا فلم يقبله إشمأز منه وجحده وكفَّر من دان به وهو لا يدري لعل الحديث من عندنا خرج وإلينا 


اسند، فيكون بذلك خارجا عن ولايتنا ) الكافي ج 2 ص 223/ مختصر بصائر الدرجات ص98/ وسائل الشيعة (آل البيت) ج27 87/ مستدرك الوسائل ج1 ص80/ الكافي ج2 ص223/ 


البحار ج2 ص186.


First narration:

From Muhammad son of Yahya from Ahmad son of Muhammad from Ibn Mahboob from Jameel 

son of Saleh from Abi Ubaida AlHatha he said, “I heard Aba Jaafer pbuh saying, ‘By Allah the most loving companions to me are the most faithful, knowledgeable and who conceal our narrations, and the worst of them in circumstance and the most hateful is the one who hears the hadeeth referring to us and narrated by us, so he doesn't accept it and becomes disgusted from it, transgresses against it and calls whoever abides by it a disbeliever, while he doesn't know that maybe the hadeeth is from us and it came out from our transmission, so by that way he shall exit out of our guardianship.’” Al-Kafi v.2 p.223/Mukhtasar Basa'er AlDarajat p.98/Wasae'l Al-Shia v.27 Mustadrak AlWasael v.1 p.87 Al-Kafi v.2 p.80 Bihar Al-Anwar v.2 p.187



Muhammad Ibn Yahya Al-Atar Al-Qummi: Al-Najashi mentioned him in his Rijal p.353 #946 “Muhammad son of Yahya Abu Jaafer AlQummi: he is the Sheikh of our companions in our time and he is Thiqa”


1.Ahmad son of Muhammad son of Eissa AlAshari: Sheikh AlToosi in his AlFihrist said in p.68 “He is the Sheikh of Qum, and its face and the jurist of it[Qum]” Alama AlHili in Khilasat AlAqwaal p.61"He was Thiqa"


2.AlHassan son of Mahboob:Sheikh AlToosi in his Fihrist p.96#162:2:(AlHassan son of Mahboob AlSarad it was said to him: “He is called AlZarad,and he is nicknamed Aba Ali...Thiqa…”


3.Jameel son of Saleh:AlNajashi said in his Rijal p.127#329 “Jameel son of Saleh AlAsdi is Thiqa”


4.Abu Ubaida AlHatha:AlNajashi in his Rijaal p.170#449 “Zyad son of Eissa Abu Ubayda AlHatha Kufi,Thiqa”


1ـ محمد بن يحيى العطار القمي: قال عنه النجاشي في رجاله ص 353 رقم946: ( محمد بن يحيى أبو جعفر العطار القمي، شيخ أصحابنا في زمانه، ثقة، عين، كثير الحديث. له كتب، منها


كتاب مقتل الحسين [ عليه السلام ]، وكتاب النوادر، أخبرني عدة من أصحابنا، عن ابنه أحمد، عن أبيه بكتبه ). 


2ـ أحمد بن محمد بن عيسى الأشعري: قال الشيخ الطوسي في الفهرست ص 68: ( ... شيخ قم ووجهها وفقيهها غير مدافع ... ). وقال العلامة الحلي في خلاصة الاقوال ص 61: ( وأبو جعفر 


شيخ قم ووجهها وفقيهها غير مدافع، وكان أيضاً الرئيس الذي يلقي السلطان بها، ولقى أبا الحسن الرضا ( عليه السلام ) وأبا جعفر الثاني وأبا الحسن العسكري ( عليهما السلام )، وكان ثقة، وله 


كتب ذكرناها في الكتاب الكبير ).

وقال عنه المحقق الخوئي في معجمه: ( أحمد بن محمد أبو جعفر: = أحمد بن محمد بن عيسى = أحمد بن محمد بن عيسى الاشعري. روى عن الحسين بن سعيد، ... الى أن قال: أقول: هو أحمد 


بن محمد بن عيسى الاشعري الآتي .... الى أن قال:902 - أحمد بن محمد بن عيسى الاشعري القمي: = أحمد بن محمد بن عيسى الاشعري = أحمد بن محمد بن عيسى بن عبد الله الاشعري


ثقة، له كتب، ذكره الشيخ في رجاله: في أصحاب الرضا عليه السلام. وعده من أصحاب الجواد، قائلاً : أحمد بن محمد بن عيسى الاشعري. من أصحاب الرضا عليه السلام، ومن أصحاب 


الهادي عليه السلام، قائلاً: أحمد بن محمد بن عيسى الاشعري القمي. وقال النجاشي: أحمد بن محمد بن عيسى بن عبد الله بن سعد بن مالك ابن الاحوص بن السائب بن مالك بن عامر الاشعري 


، من بني ذخران بن عوف ابن الجماهر بن الاشعر، يكنى أبا جعفر ) معجم رجال الحديث للسيد الخوئي ج 3 ص 9 – 85. 


3ـ الحسن بن محبوب: قال الشيخ الطوسي الفهرست ص 96 رقم162: 2: ( الحسن بن محبوب السراد، ويقال له: الزراد، ويكنى أبا علي، مولى بجيلة، كوفي، ثقة. روى عن أبي الحسن 


الرضا عليه السلام، وروى عن ستين رجلاً من أصحاب أبي عبد الله عليه السلام، وكان جليل القدر، ويعد في الأركان الأربعة في عصره ). 


4ـ جميل بن صالح: قال النجاشي في رجاله ص 127 رقم329: ( جميل بن صالح الاسدي ثقة، وجه، روى عن أبي عبد الله وأبي الحسن عليهما السلام ). 


5ـ أبو عبيدة الحذاء: قال النجاشي في رجاله ص 170رقم 449: ( زياد بن عيسى أبو عبيدة الحذاء كوفي، ثقة، روى عن أبي جعفر وأبي عبد الله عليهما السلام ... و مات في حياة أبي عبد الله 


[ عليه السلام ] ).


الرواية الثانية 


* عن أحمد بن محمد بن عيسى عن الحسين بن سعيد ومحمد بن خالد البرقي عن عبد الله بن جندب عن سفيان بن السمط قال قلت لابي عبد الله (ع) جعلت فداك يأتينا الرجل من قبلكم يعرف 

بالكذب فيحدث بالحديث فنستبشعه فقال أبو عبد الله (ع) يقول لك اني قلت الليل انه نهار والنهار انه ليل قلت لا قال فان قال لك هذا اني قلته فلا تكذب به فانك انما تكذبني ) مختصر بصائر 

الدرجات للحسن بن سليمان الحلي ص 76 وفي طبعة أخرى ص 234 / البحار ج2 ص211.


Second narration:

From Ahmad son of Muhammad son of Eissa from Al-Hussein son of Sa'eed and Muhammad son of Khaled Al-Burqi from Abdullah son of Jundub from Sufyani son of Al-Simd he said I said to Abi Abdullah pbuh may I be your ransom a man comes to us with lies, he mentioned a hadeeth and we consider him disgusting. Abi Abdullah pbuh says, "Did he say to you that night is day and day is night?" He said no. He said, "If he said to you this do not say he is a liar or else you are calling me a liar." Mukhtasar Basa'er Al-Darajat Hassan son of Suleiman Al-Hilli p.76 and in another print p.234 Bihar Al-Anwar v.2 p.211



1.Ahmad son of Eissa:Sheikh AlToosi in his Fihrist said in p.68"The sheikh of Qum an the jurist of it" Alama AlHilli in Khilasat AlAqwal p.61 "He met Imam Aba AlHassan AlRitha pbuh and Abi Jaafer the second one and Aba AlHassan AlAskari(pbut),and he was Thiqa" 


2.AlHussein son of Sa'eed:considered trustworthy by Al-Toosi in his Rijaal p.355 he said" He is the author of Al-Ahwazi,Thiqa" AlToosi also said in his Fihrist" he is Thiqa and has narrated from Al-Ritha and Abi Jaafer the second and Abi Al-Hassan the third pbuh ..has 30 books and its mentioned that he narrated from Ahmad son of Muhammad son of Eissa" .Alama Al-Hilli in Khilasat Al-Aqwaal p.114 He said:"Thiqa"


3.Muhammad son of Khaled Al-Burqi:considered trustworthy by Sheikh AlToosi in his Rijal p.363 so he said "Thiqa,he is from the companions of AlRitha pbuh"


4.Abdullah son of Jundub:AlToosi said about him in his Rijaal p.340 "Arabian and Kufi,he is Thiqa"Alama AlHilli spoke him and praised him so so much.Refer to Khilasat AlAqwaal p.193


5.Sufyan son of AlSimd:Sheikh AlToosi said about him in his Rijaal 

p.220"Al-Bajli, Al-Kufi has transmitted from him" And Al-Damad the investigator commented on the words of Toosi he said:"And this shows his great merit,which is not hidden from the Mutabaher(who has so much knowledge[like the sea] in his field).Ithna Ashar Risaal v.7 p.28.He is among the Sheikhs of Ibn Ameer who doesn't narrate except from a Thiqa refer to AlKafi v.6 p.503. Also among the sheikhs of Ahmad son of Muhammad son of Abi Naser AlBayzanti refer to Kafi v.2 p.380. Abdullah 

son of Jundub increased in transmitting from him and this is a clear contexual reference that he is trustworthy(Thiqa) and this is not hidden from the one who is familiar"


أحمد بن محمد بن عيسى: قال الشيخ الطوسي في الفهرست ص 68: ( ... شيخ قم ووجهها وفقيهها غير مدافع ... ). وقال العلامة الحلي في خلاصة الاقوال ص 61: ( وأبو جعفر شيخ قم 


ووجهها وفقيهها غير مدافع، وكان أيضاً الرئيس الذي يلقي السلطان بها، ولقى أبا الحسن الرضا ( عليه السلام ) وأبا جعفر الثاني وأبا الحسن العسكري ( عليهما السلام )، وكان ثقة، وله كتب 


ذكرناها في الكتاب الكبير )


2ـ الحسين بن سعيد: وثقه الطوسي في رجاله ص355، فقال: ( .... صاحب المصنفات الأهوازي، ثقة ). وقال الطوسي في الفهرس أيضاً: ( ... ثقة، روى عن الرضا وأبي جعفر الثاني وأبي 


الحسن الثالث (ع)... وله ثلاثون كتاباً وذكر أنه روى عنه أحمد بن محمد بن عيسى ). ووثقه العلامة الحلي في خلاصة الأقوال ص114، فقال: ( ثقة، عين، جليل القدر ). وورد في اسناد كتاب 


كامل الزيارات ص47+ ص128 وغيرهما. وورد في اسناد تفسير القمي ج1 ص107 وغيرها.


3ـ محمد بن خالد البرقي: وثقه الشيخ الطوسي في رجاله ص363، فقال: ( ثقة، من أصحاب الرضا (ع) ). ووقع في اسناد كامل الزيارات ص352+ ص319+ ص318 وغيرها. وقال عنه 


المحقق الخوئي في المعجم ج17 ص69: ( وقع في اسناد تفسير القمي ،قوله تعالى: ( فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكاً عَظِيماً ) وكذلك في كامل الزيارات الباب الأول في ثواب 


زيارة الرسول (ص) والإمام الحسين (ع) ).


4ـ عبد الله بن جندب: قال عنه الطوسي في رجاله ص340: ( عربي كوفي، ثقة ). ووثقه العلامة الحلي، وأثنى عليه ثناءاً كثيراً كثيراً، راجع خلاصة الأقوال ص193.



5ـ سفيان بن السمط: قال عنه الشيخ الطوسي في رجاله ص220: ( البجلي، الكوفي أسند عنه ). وعلق المحقق الداماد على كلام الطوسي قائلاً: ( ويظهر من ذلك جلالته كما لا يخفى على 


المتبحر ) اثنا عشر رسالة ج7 ص28. وهو من مشايخ ابن عمير الذي لا يروي إلا عن ثقة، راجع الكافي ج6 ص504، وأيضاً من مشايخ أحمد بن محمد بن أبي نصر البيزنطي، راجع الكافي 


للكليني ج2 ص380. وقد أكثر عنه النقل الثقة عبد الله بن جندب، وهذا قرينة واضحة على وثاقته كما لا يخفى على المطلع.





الرواية الثالثة 


*الصفار حدثنا محمد بن الحسين عن محمد بن اسماعيل عن حمزة بن بزيع عن علي السناني عن أبي الحسن (ع) انه كتب إليه في رسالة: ( ... ولا تقل لما بلغك عنا أو نسب الينا هذا باطل وان 


كنت تعرفه خلافه فانك لا تدري لم قلنا وعلى أي وجه وصفة ) بصائر الدرجات لمحمد بن الحسن الصفار ص 558/ الكافي ج8 ص25/ البحار ج2 ص209.


Third narration:

AlSafar narrated from Muhammad son of AlHussein from Muhammad son of Ismael from Hamza son of Bazee from Ali AlSinany from Abi AlHassan pbuh that he wrote to him in a letter “Do not say to what has been mentioned by us Baatil(false/void) even if you know that its the opposite, you do not know why we have said it and on what face and description." Basaer AlDarajat Muhammad son of AlHassan AlSafar p.558/AlKafi 

v.8 p.25/Bihar Al Anwar v.2 p.209


1.AlSafar according to Najashi:Thiqa


2.Muhammad son of AlHussein AlNajashi p.333:He called him Thiqa Sheikh AlToosi in his Rijal p.79 and p.391 he is considered trustworthy and he is also mentioned in the chain of transmission of the book Kamel AlZyarat p.63 p.47 and p.210


3.Muhammad son of Ismael son of Bazeekh:AlNajashi p.330#893 he is considered Thiqa. AlHilli one of the ways of transmission he considered him Saheeh.He said in the Book of Mukhtalif AlShia v.4 p.170"Thiqa,Saheeh,Kufi"


4.Hamza son of Bazeekh:Alama AlHilli in Khilasat AlAqwaal p.121 he considered him Thiqa


5.Ali AlSa'i:He is Ali son of Swaid AlSa'i.Sheikh AlToosi in his Rijal p.359#5320 he considered him Thiqa and also AlKhoei in his Mu'jama Rijal AlHadeeth v.13 p.57#8202.


1- الصفار: وثقه النجاشي وغيره.


2- محمد بن الحسين: وثقه النجاشي ص334، وكذلك الشيخ الطوسي في رجاله ص79+ ص391، ووقع في اسناد كتاب كامل الزيارات ص63+ ص47+ ص210.


3- محمد بن اسماعيل بن بزيغ: وثقه النجاشي ص330 رقم 893. واعتبر العلامة الحلي أحد الطرق به صحيحاً حيث قال في كتاب مختلف الشيعة ج4 ص170: ( ثقة، صحيح، كوفي 


... ). 


4ـ حمزة بن بزيغ: وثقه العلامة الحلي في خلاصة الأقوال ص121. وقال آخرون بأنه واقفي وهذا لا يضر بالاعتماد على قول ما دام ثقة في نقل الحديث، كما نص على هذا الأئمة الأطهار (ع


وعلماء الرجال.



5ـ علي السائي: هو علي بن سويد السائي، لأنه هو نفسه الذي كاتب الإمام الرضا (ع) وأجابه برسالة من ضمنها هذا الحديث. وثقه الشيخ الطوسي في رجاله ص359 رقم 5320. وذكر توثيقه 


المحقق الخوئي في معجمه رجال الحديث ج13 ص58 رقم 8202. 




الرواية الرابعة 


*أحمد بن محمد بن خالد البرقي، عن محمد بن اسماعيل، عن جعفر بن بشير، ( عن أبي الحصين ) عن أبي بصير، عن أبي جعفر (ع) أو عن أبي عبد الله (ع) قال: ( لا تكذبوا الحديث إذا أتاكم 

به مرجئي ولا قدري ولا حروري ينسبه إلينا فانكم لا تدرون لعله شئ من الحق فيكذب الله فوق عرشه ) المحاسن لأحمد بن محمد بن خالد البرقى ج 1 ص 230/ علل الشرائع ج2 ص395.


Fourth narration:

Ahmad son of Muhammad son of Khaled Al-rqi from Muhammad son of Ismael from Jaafer son of Basheer from Abi Al-Haseen from Abi Baseer from Abi Jaafer pbuh or from Abi Abdullah pbuh he said, "Do not call the hadeeth a lie, if a Murji, Qadari,or a Huroori, if he refers it to us. For you do not know that it might be something of truth and then you will lie on Allah on top of His throne." Al-Mahasin Ahmad son of Muhammad son of Khaled Al-Burqi v.1 p.230/Ilal Al-Shara'e v.2 p.395.


1. Ahmad son of Muhammad son of Khaled Al-Burqi: AlNajashi sais:"Thiqa" Al-Toosi mentioned what Al-Najashi said in Al-Fihrist p.62


2. Muhammad son of Ismael son of Al-Bazeekh. Al-Najashi said in p.330 "He was among the righteous ones of the sect and the most trustworthy, works a lot, has a book called the rewards of AlHaj.Muhammad son of Umro AlKeshi:Muhammad son of Ismael son of Bazeekh who is among the narrators of Abi AlHassan Musa and he met Aba Jaafer(the second) pbuh. AlToosi in his narrators said in p.364"Thiqa,Saheeh,Kufi"


3. Jaafer son of Basheer AlNajashi said in p.119"Abu Muhammad Al-Bajli Al-Washa is from the aescetic ones of ours companions and is the most one who worships and well-is mannered and he is Thiqa" Al-Toosi said in Fihrist p.92"Al-Bajli is Thiqa" And he fell in the chain of transmission of Kamel Al-Zyaaraat p.45+p.66+p.183 and also in Tafseer Al-Qumi v.2 p.256(It was said that he doesn't narrated except from trustworthy narrators in the 

preface of his book) Mujam Al-Khoei v.1 p.68


4.Abu Al-Haseen Al-Asadi:His name is Zuhr son of Abdullah Al-Asadi Al-Najashi said in p.168 "Zuhr son of Abdullah AlAsadi is Thiqa, he narrated from Abi Jaafer and Abi Abdullah pbuh and has a book" Alama Al-Hilli in Khilasat Alaqwaal p.153 "Zuhr Ibn Abdullah Al-Asadi is Thiqa"


5.Abu Baseer:No question about it he is Thiqa and a well known famous companion.



1ـ أحمد بن محمد بن خالد البرقي: بن أبي عبد الله: قال النجاشي : ( ثقة في نفسه يروي عن الضعفاء واعتمد المراسيل وصنف كتباً منها المحاسن ... ). وروايته عن الضعفاء لا تضرنا في هذا 


الحديث لأنه رواه عن محمد بن إسماعيل وهو ثقة. وذكر الطوسي نفس ما ذكر النجاشي، الفهرس ص62. وذكر المحقق الخوئي في المعجم ج2 ص15 رقم 383: ( انه وقع في اسناد تفسير 


القمي في تفسير قوله تعالى: ( حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ ) ). ووقع أيضاً في اسناد كامل الزيارات لابن قولويه ص164 رقم 210+ ص256 رقم 384+ ص535 رقم 823.



2ـ محمد بن اسماعيل بن بزيغ: قال النجاشي ص330: ( كان من صالحي الطائفة وثقاتهم كثير العمل له كتب منها كتاب ثواب الحج ... وقال محمد بن عمرو الكشي: كان محمد بن اسماعيل بن 


بزيغ من رجال أبي الحسن موسى وأدرك أبا جعفر الثاني (ع) ). وقال الطوسي في رجاله ص364: ( ثقة، صحيح، كوفي ... ).

3ـ جعفر بن بشير: قال النجاشي ص119: ( أبو محمد البجلي الوشاء من زهاد أصحابنا وعبادهم ونساكهم وكان ثقة وله مسجد في الكوفة باقٍ في بجيلة الى اليوم، وأنا والكثير من أصحابنا إذا 


وردنا الكوفة نصلي فيه مع المساجد التي يرغب في الصلاة فيها ومات جعفر رحمه الله بالأبواء سنة 208. كان أبو العباس بن نوح يقول كان يلقب فقحة العلم، روى عن الثقات ورووا عنه 


... ). 


وقال الطوسي في الفهرست ص92: ( البجلي ثقة جليل القدر ... ). وقد وقع في اسناد كامل 

الزيارات ص 45+ ص66+ ص183 وغيرها، وكذلك في تفسير القمي ج2 ص256، بل قيل إنه لا يروي إلا عن الثقات، راجع معجم الخوئي ج1 ص68.




4ـ أبو الحصين الأسدي: واسمه زهر بن عبد الله الأسدي: قال النجاشي ص167: ( زهر بن عبد الله الأسدي ثقة روى عن أبي جعفر وأبي عبد الله (ع) له كتاب ... ). وقال العلامة الحلي في 

خلاصة الأقوال ص153: ( زهر بن عبد الله الأسدي ثقة روى عن أبي جعفر وأبي عبد الله (ع) ). 



5ـ أبو بصير: غني عن التعريف بوثاقته.

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Al-Korani acknowledges that the Yamani is the KEY to the Appearance of Imam Mahdi (pbuh)


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Sistani says: Join the Yamani before the Appearance of Imam Mahdi (pbuh)




The Translation:

Question: Will the Ansar of Imam Mahdi [pbuh] come out before his emergence?

Answer: In the Name of Allah, the Merciful, the Intensely Merciful

Dear brother Muntazar Mawlah, Salam 3laykum waRa7matullah waBarakatu

There are narrations which indicate that some of his supporters will invite people to pledge allegiance to him, and [those narrations] called for the necessity of joining such calls and [prevented] from dissenting from them. For example, one of the descriptions of the Yamani is that he (calls to your companion) and the assertion of joining his call has been reported.

As well as the Pure Soul, sent from Imam Mahdi (may God hasten his reappearance) to Mecca just 15 days before the holy appearance, and he calls people to support the imam at the Masjid Al-Haram…

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The Samari Narration 


Excerpt from 'Advice to the Students of the Academic Hawzas and to all those Whom Seek the Truth' By Imam Ahmad Al Hassan (pbuh):

While currently I ask, is the narration from Ali bin Muhammad al-Samari have an allegorical or clear/precise meaning?! For verily, if you said it is precise and clear in meaning, I say: verily, many groups of scholars have classified many meanings in its understanding, and from them are al-Sayeed Mustafi (May Allah have Mercy upon him), and al-Sayeed al-Sadr (May Allah have Mercy upon him) and other than them.

And this indicates that there is an absence of clearness/preciseness of its meaning to them in a way that does not have confusion/ambiguity in it. Therefore, it is not clear/precise in meaning, but rather, it is allegorical (with hidden meaning). Thus, is it possible that you have fallen into wrong understanding of this narration? And do you not know that there are clear/precise narrations indicating the existence of an ambassador before the rising of the Qa’im? And they are considerably great [in number], and this example is from them, only to remember, from al-Baqir (PBUH): “Imam Qa’im (a.s.) will go into occultation in some of these passes” and he pointed out with his hand to the direction of Zeetawa. Then he said: “When two days remain from his rising, one of his special servants would come to his particular companions and ask: ‘How many of you are there?’ He would reply: ‘We are forty people.’ Then he will ask: ‘What will you do if you see your Companion (the Companion of the Matter (PBUH))’ They will reply: ‘By Allah, if he goes from here and takes refuge at any mountain, we would also be with him.’ Then he will come to them and say: ‘Point to ten of your leaders or the best of you,’ then they point to them for him, so he [takes them] and brings them to their Companion, and he shall promise them the coming night.” [1]

And in the story of the Green Island which was conveyed by some reliable Shia Scholars, and it was narrated also by great Shia Scholars in their books, among them [are]:

- Al-Meerza Al-Noori in ‘Al-Najam Al-Thaqab, V.2, P. 172.’

- Al-Sayeed Noor Allah Al-Tastary in ‘Mujalis Al-Mu’mineen, V. 1, P. 78.’

- Al-Sheikh Ali Al-Hairi in ‘Al-Zam Al-Nasib, V. 2, P. 85.’

- Al-Maqads Al-aradabeely in ‘Hadeqa Al-Shia, P. 728.’

- Al-Feed Al-Kalshany in ‘Nuwadr Al-Akhbar, P. 300.’

- Al-Shaheed Al-Awl Muhammad bin Maki.

- Al-Sayeed Hashem Al-Bahrani in ‘Tabsra Al-Awaly fi man rai Al-Qaim Al-Mahdi (PBUH).’

- And among them is Al-Alama Al-Meerza Al-Rida Al-Asfahani in the Tafsir of Al-Aima lihedaya Al-Ama.

- And among them is Al-Har Al-Amali in ‘Athbat Al-Hada, V. 7, P. 371.’

- And among them is Al-Muhaqiq Al-KarKy.

- And among them is Muisis Al-Madrasa Al-Asoulaya Al-Waheed Al-Bahbahany in ‘Bahath Salah Al-
Jumah, P. 221.’

- Al-Sayeed Abdullah Shubr in Jalai Al-Ayoun.

- Among them is Al-Sayeed Mahdi Bahr Al-Aloum Sahib Al-Karamat wa Al-Qamat in ‘Al-Fuwaid Alrajalaya,
V. 3, P. 136.’

There is a statement that is being conveyed about the narration of Ibn Muhammad Al-Samari, from Al-Imam Al-Mahdi (PBUH), and this is its text: “So I said, ‘O Master, indeed Our scholars have narrated some traditions about the Companion of the Matter (PBUH), that he said when he was commanded to enter into the Major Occultation, “whoever claims to have seen me during my Major Occultation is a liar.” In spite of that so many have seen him, even from among you?’ So, he said, ‘You have told the truth, but he (PBUH) said that during that time because there was a large number of enemies from his family as well as from others from the pharaohs (tyrants/oppressors) of Bani Al-Abbas, so much so that the Shia used to prevent one another from speaking about or mentioning the Imam. As for the current time period, a lot of time has passed and the enemy has despaired; our territories are out of their control and we are safe from their oppression and through the blessing of the Imam (PBUH) none of the enemies can reach us.’ [2]

And if this is not enough for you, I say from the door ‘Make them bind by that which they bound themselves’: That the rational rule, which is acknowledged by the people, in terms of the Logic and the Principles: (the issue of negligence is of the same strength as the issue of partiality), and the issue which is present in the narration of Samari, which is; Anyone claiming to have seen me before the rise of Sufyani and the outcry from the sky, he shall be a slanderous liar.” Is an issue of negligence, for verily, it is of the same strength as that of an issue of partiality, meaning it can be established as this: Few of those claiming to have seen me before the rise of Sufyani and the outcry from the sky, they shall be slanderous liars.” And there isn’t an external indication that signifies its totality/all-ness, rather, there is an external indication which signifies its partiality, which is the indicative narration on the dispatch of Imam Al-Mahdi (PBUH) of someone whom will represent him in a period which is before the rising, and from them is the narration which has passed [3], and the narration pertaining to the Yamani and other than it are many. [4]

And to clarify the Command even more, and especially for those whom are not acquainted with the Logic and Principles, I say [unto them]: That the issue has to be either enclosed (surrounded by a wall) or neglected, and the enclosed is either entirely or partially, for if it is said: All of those whom claim to have seen…. shall be a slanderous liar.’ Thus this is an issue of entirety, for you have initiated it with the “All”. And if it is said: Few/some of those claiming to have seen… He shall be a slanderous liar.’ Thus, this is an issue of partiality, for you have initiated it with “few/some”. But if you neglect the issue and surround it by a wall (“all” or “some”) it then becomes of the same strength of partiality, thus it does not benefit [the aspect of] all-ness/totality unless there exists an external indication that signifies its totality. For if this indication does not exist, and what exists is an indication of its partiality, therefore this matter becomes indeed an issue of partiality, and the above matter [5], is an issue of negligence, and there exists no indication signifying its totality/all-ness, but rather, there exists and indication signifying its partiality (and that is the narrations of the imams, Upon them Peace) [6]. So it is concluded that it is an issue of partiality, and as such, the narration of Samari is not indicative of the cutting of the ambassador-ship by any means, and all Praise be to Allah, alone.

So how do [they] return the Muhkam (clear/precise meaning) to the Mutashabih( allegorical)?!!! And how do [they] throw the Muhkam (clear/precise meaning) against the wall?!!!

The Al-Mighty said: {As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them].} [7]

* * *


[1] Ghaibah Al-Namani, P. 187, Tafsir Al-Ayashy, V. 2, P. 56, Bihar Al-Anwar, V. 52, P. 341, Muajim Ahadith Al-Imam Al-Mahdi, V. 5, P. 2.

[2] Ghaibah Al-Namani, P. 187, Tafsir Al-Ayashy, V. 2, P. 56, Bihar Al-Anwar, V. 52, P. 341, Muajim Ahadith Al-Imam Al-Mahdi, V. 5, P. 2.

[3] Which is the narration which was presented from Al-Imam Al-Baqir (PBUH).

[4] Refer to the publications of Ansar of Al-Imam Al-Mahdi (PBUH), the Book of the Yamani is the Proof (Hujja) of Allah, The Will and Vicegerent Ahmad Al-Hassan, and a compilation of evidence, and more Books which the inquisitor will find in the website of Ansar Al-Imam Al-Mahdi (PBUH).

[5] Meaning, they (PBUT) said: “those whom claim to have seen me before the rise of Sufyani and the outcry from the sky, he shall be a slanderous liar.”

[6] Refer to The Crushing Response to The Deniers of Seeing the Qa’im (PBUH), and the Book ‘New Examination in the narration of Samarai’, and other than it from the publications of the Ansar of Al-Imam Al-Mahdi (PBUH), for the brothers, may Allah protect them, have reported the narrations about that matter.

[7] Surat 'Āli `Imrān (Family of Imran): 7

Translators Note: 

This understanding opposes many reports narrated by reliable Shia from Imam Al Mahdi (pbuh), and the primary scholars affirmed that these reports are issued from Imam Al Mahdi (pbuh), for example:

1. Imam Khomeini received orders and communicated with Imam e Zamana (ajf):-

'One day I was at the house of Agha Fadhl Lankarani, one of the teachers of the Islamic Seminary in Qom. He narrated from one of his friends that: 

“We were with the Imam in the holy city of Najaf and the conversation turned to Iran. I said: “What is your command about removing the Shah from Iran? One cannot remove a tenant from his house, and you want to want to remove the Shah of the nation?” 

Imam sat silent. I thought maybe he had not heard me. I repeated my words. Imam got upset and said: “So-and-so! What are you saying? Would Hazrat Baqiyatullah Imam Mahdi (aj) tell me anything wrong? The Shah must go.”

2. The Bahrain incidence reported by Sayyed Al-Sadr: (in a story I narrate it from my father (May Allah elongate his life) .... so when it was the last night, a person came and introduced himself to be the Awaited Mahdi, and that he came to response his request and asked him for his need. So the man told him that his people and supporters are intensely longing and waiting for his appearance and the emergence of his light. So the Mahdi (a.s) recommended him to go from the early morning of the next day to a public place that he specified for him and to take with him a number of....) – The full story is in Al-Ghaibah Al-Kubrah by Sayyed Muhammad Al-Sadr page 118.

3. The Rumannah incidence (.... the Imam (a.s) said: “O Muhammad bin Eissa! I am the possessor of the authority so mention your need”, so he said: “if you were him, then you know my story”..... so he (a.s) said: “O Muhammad bin Eissa, the minister (God curse him) has a pomegranate tree in his house so if you proceeded tomorrow to the governor, tell him: I came to you with the reply but I.....) –the full story is in Bihar Al-Anwar part 52, page 179.

4. A narration reported from Imam As-Sadiq (a.s) : “The Qa’im has two occultations, one of them will be short and the other will be long, in the first occultation no one will know his place except the elites of his Shia, and the other one no one will know his place except the elites of his supporters. –Al-Kafi part1 page 340, Bihar Al-Anwar part52 page155. 

5. The following link contains an audio clip of Ayatollah Mohammad Naseri’s recount of a conversation he has had with Ayatollah al-Udhma Mohammad Taqi Bahjat about the zohur of Imam (AJ).

In this clip Ayatollah Naseri says:

"We were in the presence of Ayatollah al-Udhma Bahjat, may Allah protect him. I asked him do you have any good news about the faraj of Imam, the nearness of his faraj. He answered: Yes. I asked him would you please let us know more. Ayatollah al-Udhma Bahjat said: I have a friend that has the honor of visiting His Excellency, Hazrat Baqiatullah. He had come to our house. I asked him have you had the honor of visiting Imam Zaman recently? He answered: I have. I asked him did you ask about His Excellency’s faraj and zohur? He answered: I did. I said what was His Excellency’s reply? He said: I asked His Excellency: Son of Rasulullah, when is your faraj for the general public? His Excellency replied: It is near. I said: Son of Rasulullah, will I be able to observe your zohur? His Excellency replied: People older than you will also be able to observe it."

Ayatollah Naseri says I asked Ayatollah al-Udhma Bahjat how old is your friend who had the honor of visiting the Imam? Ayatollah al-Udhma Bahjat replied: He is 62 years old.

At the end Ayatollah Naseri asks his audience to pray for the faraj of Imam (AJ).

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Question 404: Peace and Blessings upon you O Remnant of Allah (BaqiyatAllah) and upon your Virtuous and Purified forefathers.

The Question stated below is from Tahira, an Ansari sister from America:

Translation: from Imam Ja’far Al-Sadiq (pbuh) that “Amirul Momineen (pbuh) informed of some things that would happen after him until the appearance of the Qa’im, then Imam Husain (pbuh) asked him: “O Amirul Momineen, when does Allah purify the world from the unjust people?” Amirul Momineen (pbuh) said: “Allah does not purify the world from the unjust until the sacred blood is shed.” Then he mentioned the story of the Umayyads and the Abbasids in a long tradition then he said: “When the Qa’im rises in Khurasan, and defeats the lands of Kufa and Multan, and passes the island of Bani Kawan, and a riser from us rises in Jeelan, who will be supported by the people of Aabir and Deylaman, and the banners of the Turks will rise in different countries to support my son (the Qa’im), and are between here and there (between Fitnas). If Basra gets destroyed and the Prince of the Princes rises.”  He told a long story and then said: “When armies get ready in thousands of soldiers, and the lines of the armies get set up, and the ram sheep gets killed. Then different leaders rise, revolters shall rebel and unbelievers shall perish then the expected Qa’im and the unknown Imam will appear with honor and virtue. O Husain, he is your descendant, and no son is like him at all. He will appear between the two corners (of the Kaaba) in ragged cloths. He shall appear upon the two weighty things, and will clear the world of every evil. Give glad tidings to he who lives until his (the Qaim’s) time and witnesses his days.” 

The above text is a complete narration and is also present in Bihar al-Anwar: V. 52, P. 235, and present inGhaibah Al-Nai’many: P. 385.

The Question: Who is ‘the unknown Imam’ identified in the Hadith?

Remember me in your supplications O Master, May Allah gather us under your banner Ameen O Lord of the Worlds.


Answer: In the Name of Allah, the Merciful, the Intensely Merciful,

All Praise be to Allah, Lord of the Worlds. O Allah! Bless Muhammad and the Family of Muhammad, the Imams and the Mahdis. 

May Allah grant you every good, and repel from you every evil.

Imam Al-Mahdi (pbuh) Muhammad son of Al-Hassan, it is certain that he is not the unknown [Imam] with regards to those whom claim to be his followers, and as well as with regards to those whom oppose him. Thus,whom is meant by the unknown Imam is the first Mahdi from his children, for he is unknown with regards to the people. Thus Allah willed that the people do not turn to the true texts that indicate to him, whether in the Gospel or Torah or Qur’an or the Traditions, until he appears and shows/clarifies to them the texts and what was intended from them (what they mean).

And I ask Allah that He grants you success in [good] works and dedication in the way of His, the Glorious, the Almighty, Path, and that He Strengthens your steps.

And Peace be upon you and the Mercy of Allah and HisBlessings.

Ahmad Al Hassan

Thul-Qedah, 1431 Hijra


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The Flag of Ahlul Bayt (pbut) & al Yamani (pbuh)

Imam Ali (pbuh) said as part of a longer tradition:

'We, the Ahlu Bayt hold the flag of righteousness in our hands.  It will protect anyone who comes under its shadow.

Whoever rushes to follow it will prosper.

Whoever opposes it will perish.

Whoever abandons it will be debased.

Whoever adheres to it will be rescued.'

(al Khisal ~ Saduq, English/Arabic edition, pg 1058,- this citation is on pg 1102)

As part of a longer tradition Imam Baqir (pbuh) said:

'The risings of Sufyani, Yamani and Khurasani will be in the same year, in the same month and on the same day.  They will be like prayer beads - one following the other. Sufferings will be from every side. From among the three banners, only the banner of the Yamani will be a banner of guidance because he will invite to the mission of the Qa'im. When the Yamani rises he will forbid selling weapons for all of the people and for the Muslims as well. When Yamani rises, you are to join him because his banner will be a banner of guidance. It is not permissible for any Muslim to turn away form him and whoever does so will be in hell, because the Yamani will invite to the Truth and to the Straight Path.'

(al Ghaybah ~ Occultation - Numani, pg 349, #13, English/Arabic edition)

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Excerpt from 'Jihad is the Door to Paradise' by Imam Ahmad Al Hassan (pbuh):

How does one know the Vicegerent of Allah on His
Earth in every age

The most important path by which to know the successor of Allah on His Earth is:

The First Path: By which the Angels came to know Adam (pbuh) through, and it is Mentioning, for Allah, the Glorious, the Almighty, mentioned Adam (pbuh) and that he is His Vicegerent on His Earth;

{Behold, thy Lord said to the angels: "I will create a Vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."} [1]

And after Adam (pbuh) Mentioning also was the path to knowing the Vicegerent of Allah on His Earth. However, this time the divine Mentioning is known through the previous Vicegerent , for he provides his nation with a Commandment/Will about the Vicegerent who is to come after him by the Command of Allah, the Glorious, the Almighty. Therefore, it is not him (the Vicegerent) who appoints who comes after him, but rather it is Allah, the Glorious, the Almighty, whom appoints His Vicegerent on His Earth in every age. [It is] only the role of the previous Vicegerent to deliver this Divine Mentioning through the Commandment/Will, for that, the Vicegerent of Allah on His Earth from the Prophets and the Messengers were called by the Trustees, because the previous one mentions/commands about [accepting] the following one, and there is not a Prophet from among the Prophets (pbut) or Imams (pbut) except that he was mentioned by who was before him. For, Ibrahim (Abraham) (pbuh), and Ishaq (Isaac) (pbuh), and Yacob (Jacob) (pbuh), and the Prophets from Bani Israel (pbut), mentioned Moses (pbuh) and [commanded about accepting him], and Moses (pbuh) and the Prophets (pbut) [commanded about accepting] Jesus (pbuh), and Jesus (pbuh) [commanded about accepting] Muhammad (pbuh & his family), and Muhammad (pbuh & his family) [commanded about accepting] Ali (pbuh), and the Imams (pbut), and the Mahdi’s from their sons. Therefore, there is no space to be filled by other than them (pbut). However, the Nations have deviated from them, so there appeared in them working scholars whom guided the people to the return to the Path of the Trustees (the Vicegerents) (pbut), and the necessity to follow them, and take from them only. While, the non-working Scholars also emerged among them, trying to dress as the role of the Trustees (pbuh), just as the son of Abu Quhafah dressed himself [with it].

The Prince of the Believers (pbuh) said: “Beware! By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly up to me. I put a curtain against the caliphate and kept myself detached from it. Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat...” [2]

As for The Second Path: in knowing the Successor of Allah on His Earth it is: It is the weapon of the Prophets and the Vicegerents, which is knowledge and wisdom, and this is known from their speech, and their solutions for problems, and the existing matters.

And it must be that people free themselves from their desires and Ego in order to ascertain their (pbut) wisdom and knowledge, for it was that [weapon] that was the proof of Allah, the Glorious, upon the Angels: {And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."} [3]

For verily, it is the best evidence of the Vicegerent of Allah on His Earth.

As for The Third Path: in knowing the Vicegerent of Allah on His Earth, it is: The Banner (Pledging Allegiance to Allah/Supremacy of Allah) or the sovereignty/dominion of Allah, and Allah, The Glorious, demanded this to be for His first successor Adam (pbuh).

{"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."} [4]

Meaning, obey and do what he commands you for he is My Successor/Vicegerent. And the Almighty said:

{Say, "O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will...} [5]

And the Almighty said:

{Sovereign of the Day of Recompense.} [6]

In the Hajj Gathering: "Grace and dominion are Yours, and You have no partner."

Thus they do not flatter anyone at the expense of this truth and even though they had been accused due to carrying it, for in the past they said regarding Jesus (pbuh) that he was greedy for the dominion of Bani Israel, which the non-working scholars lost due to their flattering to the Romans. And it was said about the Da'wa (call/invitation to Islam) of Muhammad (pbuh & his family): "There is no paradise or hell, but he is the sovereignty." [7], meaning that Muhammad (pbuh & his family) came in order to request the dominion for himself and his sons. And it was said regarding Ali (pbuh): “Verily, he is eager about [his] sovereignty/dominion”, even though they hear him say: “What does Ali have to do with Sovereignty that does not last”, and they witness his asceticism and his refraining from the world and its ornaments. And this was the case with Jesus (pbuh) which is not hidden, and was the case with Muhammad (pbuh & his family).

The Prophets and Vicegerents do not take into consideration any of the accusations of people, as is the case for the non-working scholars, whom seek the satisfaction of the people by which angers the Creator. Therefore, the people follow the non-working scholars, and fight against the Prophets and the Vicegerents whom are demanding the Supremacy of Allah on His Earth, on either the level of legislation or execution, meaning, the constitution and the ruler. Thus, it must be that the constitution is divine, and the ruler is appointed by Allah, the Glorious, the Almighty. While this is not suitable for the majority of the people who follow their own desires, and want the comfort/security of this world at the expense of the comfort/security in the Hereafter.

And verily, The All-Knowing, The All-Aware, has informed us about the condition of the majority by which [no one] can add to:

{And if you obey most of those upon the earth, they will mislead you from the way of Allah.} [8]

{Indeed, it is the truth from your Lord, but most of the people do not believe.} [9]

{And most of the people, although you strive [for it], are not believers.} [10]

{And there had already strayed before them most of the former peoples,} [11]

{We did not create them except in truth, but most of them do not know.} [12]

{Say, "[All] praise is [due] to Allah "; but most of them do not know.} [13]

{Say, "Praise to Allah "; but most of them do not reason.} [14]

{And they say, "If we were to follow the guidance with you, we would be swept from our land." Have we not established for them a safe sanctuary to which are brought the fruits of all things as provision from Us? But most of them do not know.} [15]

The people do not require more than these three mechanisms in order to know the Vicegerent of Allah on His Earth, for, these will not gather except in the Vicegerent of Allah on His Earth. But they were divided as the dividing of the first community which were tested by Allah, thus the Angles believed and prostrated, while Iblis disbelieved and was too proud and not satisfied with the intermediate between him and between Allah (Vicegerent of Allah on His Earth), and these three mechanisms are complete proofs from Allah, the Glorious, to indicate His Vicegerent on His Earth.

Yet, Allah, the Glorious, the Almighty - and by the vastness of His Mercy - supported the Prophets and Vicegerents with many signs, from among them were Miracles and Visions which were witnessed by the believers and other than [the believers], which I am not going to examine or discuss, for you can refer to the book [written] by the brothers Ansar of Imam Al-Mahdy (pbuh): ‘Save them Allah and give to them all that which is good in this world and the next.’

But I shall discuss only a part in Miracles, by which I support the Prophets, for its importance and the people's negligence of it, and it is: the matter of the uncertainty/confusion in miracles and the purpose of it. 

So the people know that the Miracle of Moses (pbuh) was the stick which turned into a snake and it was during a time when Magic was widespread. And the Miracle of Jesus (pbuh) was healing the sick during a time when the practice of medicine was widespread. And the Miracle of Muhammad (pbuh & his family) was the Quran during a time when eloquence was widespread. And here those who are ignorant of the truth justify the reason as to why the miracle was similar to that which was widespread during that time was to outperform the magicians, physicians, rhetoricians (or eloquent ones), and as such the inimitability [of the miracles] may get proven. But the truth which is hidden from people although it is mentioned in the Qur'an, is that the perceptible/physical Miracle came as such to cause confusion to those who do not know except the visible/physical, for Allah, the Glorious, does not accept the faith in the perceptible/visible, rather it must be faith in the unseen:

{Who believe in the unseen, establish prayer, and spend out of what We have provided for them,} [16]

{You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward.} [17]

{Who feared the Most Merciful unseen and came with a heart returning [in repentance].} [18]

{We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.} [19]

Thus, faith in the unseen is what is required and that which is desired by Allah, the Glorious, and the Miracles which are sent by Allah, the Glorious, must leave an area for faith in the unseen. For this, it contains within it that which causes uncertainty/confusion, and for this, in many cases it was similar to that which was widespread during the time of its sending:

{And if We had made him angel, We would certainly have made him a man, and We would certainly have made confused to them what they make confused} [20]

And for this, the people of the perceptible [who do not believe except with visible or physical proof] who do not know except it, found in the similarity/confusion an excuse for their error:

{But when the truth came to them from Us, they said, " Why is he not given the like of what was given unto Moses? " Did they not disbelieve in that which was given to Moses before? They said, "[They are but] two works of magic supporting each other, and indeed we are, in both, disbelievers."} [21]

Therefore, the similarities/confusions between them has become an excuse for them to say: {“[They are but] two works of magic supporting each other”} and {“and indeed we are, in both, disbelievers."}.

And the Prince of the Believers, Upon him Peace, said when he was describing one of the hypocrites: “...he made confusions/suspicions an excuse for his errors" [22]

But if the Miracle was compelling/clear and there was nothing similar to it, then there does not remain, in any area, faith in the unseen, and the matter becomes compulsion and subjugation of faith. This is not believing nor is it Islam (submission), rather it is surrender/defeat, while this is inadequate and not what Allah wants nor will it be accepted by Him:

{And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims."} [23]

For verily, Pharaoh believed and submitted [to Allah], or said he surrendered, and this was before his death, however, Allah is not pleased with nor does He accept this [type of] faith and this [type of] submission, and Allah, the Glorious, the Almighty, answered him [Pharaoh] with this answer:

{Now? And you had disobeyed [Him] before and were of the corrupters?} [24]

And this was because his faith occurred [only] due to the compelling Miracle, [and there is] no way for those who do not know, except for by this perceptible/physical world to interpret, or cause confusion/suspicion about it, and by that, there was no room remaining for the unseen, which Allah requires faith in it and through it, thus, at this point faith is not accepted, for it becomes compulsion and subjugation and this is not faith: {Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some
of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting."} [25], {Say, "On the Day of Conquest the belief of those who had disbelieved will not benefit them, nor will they be reprieved."} [26].

And if it was that Allah wanted the compulsion and subjugation of the people regarding their faith [He would have] sent with His Prophets compelling miracles, leaving no area with it for the people to say: {“[They are but] two works of magic supporting each other”} or {"[The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles]."} [27], the Almighty said: {And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?} [28], and the Almighty said: {And if their evasion is difficult for you, then if you are able to seek a tunnel into the earth or a stairway into the sky to bring them a sign, [then do so]. But if Allah had willed, He would have united them upon guidance. So never be of the ignorant.} [29].

So All Praise is for Allah, Whom is pleased with faith in the unseen, and Whom made faith in the unseen, and through the unseen and Whom is not satisfied with faith through that which is physical/perceptible/visible, and did not make it physical/perceptible/visible, in order for those with living hearts and insightful visions to be distinguished from those with blind visions and sealed hearts.

And the truth is that although there remains a lot to be discussed regarding this issue, I will limit myself to the little which opens the door, and will leave the rest to the believers to expand upon it, and will return to the origin of the topic. Thus, I will say: The above shows that the Jihad with the Vicegerent of Allah on His Earth and by his Command is the truth, and [anything] other than it is but a false ornament.

Narrated from Aban bin Taghalab, who said; “Abu Abdullah (pbuh) whenever he mentions those who fight/kill in Al-Thaghour [a place in Qalqilya] he said: “Woe to them! what are they doing [by doing this]?! They are rushing to kill this world and kill the hereafter, for by Allah, there is no Martyr except our Shia (followers), even if they die on their bed)." [30]

* * *


[1] The Holy Quran Surat Al-Baqarah (The Cow): 30

[2] The Peak of Eloquence, Chapter 1, Page 30. Known as the Sermon of ash-Shiqshiqiyyah.

[3] The Holy Quran Surat Al-Baqarah (The Cow): 31

[4] The Holy Quran Surat Al-Ĥijr (The Rocky Tract): 29

[5] The Holy Quran Surat 'Āli `Imrān (Family of Imran): 26

[6] The Holy Quran Surat Al-Fātiĥah (The Opener): 4

[7] Abu Sufyan said: “O Sons of Ummayah, grab it as you would grab a ball, for by who Abu Sufyan swears by, there is no punishment nor judgment, nor heaven nor hell, nor rising [of the dead] nor resurrection." Explanation of Nahjul Balagha by Ibn Abi Al-Hadid volume 9, page 53


[8] The Holy Qur’an Surat Al-'An`ām (The Cattle): 116

[9] The Holy Qur’an Surat Hūd (Hud):17

[10] The Holy Qur’an Surat Yūsuf (Joseph): 103

[11] The Holy Quran Surat Aş-Şāffāt (Those who set the Ranks): 71

[12] The Holy Quran Surat Ad-Dukhān (The Smoke): 39

[13] The Holy Quran Surat Luqmān (Luqman): 25

[14] The Holy Quran Surat Al-`Ankabūt (The Spider): 63

[15] The Holy Quran Surat Al-Qaşaş (The Stories): 57

[16] The Holy Quran Surat Al-Baqarah (The Cow): 3

[17] The Holy Quran Surat Yā-Sīn (Ya Sin): 11

[18] The Holy Quran Surat Qāf (The Letter "Qaf"): 33

[19] The Holy Quran Surat Al-Ĥadīd (The Iron): 25

[20] The Holy Quran Surat Al-'An`ām (The Cattle): 9

[21] The Holy Quran Surat Al-Qaşaş (The Stories): 48

[22] The Prince of Believers, Upon him Peace, said to Ammar ibn Yasir - and heard Mughirah ibn Shu'bah heard revise words - "Leave him O Ammar, for he has taken nothing from religion except that which drew him closer to this dunya (this world), and intentionally he confused himself in order to make suspicions/confusions an excuse for his errors" - Nahjul Balagha, by the explanation of Muhammad Abdu, volume 4, page 95.


[23] The Holy Quran Surat Yūnus (Jonah): 90

[24] The Holy Quran Surat Yūnus (Jonah): 91

[25] The Holy Quran Surat Al-'An`ām (The Cattle): 158

[26] The Holy Quran Surat As-Sajdah (The Prostration): 29

[27] The Holy Quran Surat Al-'Anbyā' (The Prophets): 5

[28] The Holy Quran Surat Yūnus (Jonah): 99

[29] The Holy Quran Surat Al-'An`ām (The Cattle): 35

[30] Al-Mahasin volume 1 page 164, The interpretation of the light of the two weighty things volume 5, page 245.

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Knowing the Imam


The Prophet (SAWA) said, ‘Whoever dies without knowing his Imam has died a pagan [pre-Islamic] death.’ [Ibid. v. 23, p. 76, no. 1]

The Prophet (SAWA) said, ‘Whoever dies without having an Imam has died a pagan [pre-Islamic] death.’ [Kanz al-`Ummal, no. 464]

Imam Husayn (AS), when asked how to attain knowledge of Allah, replied, ‘It is for the people of every time to know their Imam, obedience to whom is mandatory.’ [Bihar al-Anwar, v. 23, p. 83, no. 22]

Imam al-Sadiq (AS), regarding Allah’s verse: “and he who is given wisdom...”, said, ‘[It is] obedience to Allah and knowing one’s Imam.’ [al-Kafi, v. 1, p. 185, no. 11]

 Imam al-Sadiq (AS) said, ‘The Imam is a guide between Allah and His creation, therefore whoever acknowledges him is a believer, and whoever rejects him is a disbeliever.’ [Bihar al-Anwar, v. 23, p. 88, no. 32]

Imam al-Sadiq (AS) said, ‘He who neither knows us nor rejects us is astray, until he returns to the guidance that Allah has made incumbent upon him - that is the obligatory obedience to us. And if he dies in this deviation of his, Allah will do with him as He pleases.’ [al-Kafi, v. 1, p. 187, no. 11]

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Excerpt from 'Advice to the Students of the Academic Hawzas and to all those Whom Seek the Truth':

"From Abi Al-Jaroud, he said: ‘I said to Abi Ja’far (PBUH): “If Al-Imam Al-Qaim from Ahlul Bayt passes away, then by what things do we know whom will emerge after him?” He said: “With Guidance and the Path and attestation by the family of Muhammad upon him with preference and he is not asked about anything between except that he answers.” [1]

And Sheikh Ali Al-Korainy, when he was asked by one of them on the Sahar TV Channel regarding this narration: From Abu Bakr Hadhrami that he said: “I and Aban bin Taghlib went to Imam Ja’far Sadiq (a.s.) and it was at a time when black flags were being raised from Khorasan. We asked: “What do you think about that?” He said: “Stay at home and when you see us agree unanimously upon a manthen hurry to us with your weapons.” [2]

And that individual said: “We know that who will rise by the sword which is the Imam or whom represents him directly, and the Imams until Al-Hassan Al-Askari (PBUH), all of them are dead during the age of appearance. Thus, apparently it will not be that they agree upon the companion of the truth (Sahib al Haq) except by the dreams. So are these dreams in which many of the people see the Messenger and Al-
Zahra’ and the Imams (PBUT), and in which they (PBUT) say in the [dreams] that Ahmad Al-Hassan is the truth, a representation of the gathering (agreement) of them (PBUT) upon the companion of the truth (Sahib Al-Haq), and consequently it is obligatory that you support Ahmad Al-Hassan?”

Sheikh Ali Al-Koraini answered: ‘That the gathering of them, meaning the gathering of Bani Fatimah and they are the Masters of the Hashemites!!’

Glory be to Allah, and as if Sheikh Al-Koraini is not aware that many of the Masters of the Hashemites will not give support to the Imam (PBUH), just as is specified in the narration regarding that [3] , and this is only an example from it:

From Abu Khalid Kabuli that he said: ‘When Imam Zainul Abideen (pbuh) passed away, I came to Imam Muhammad Baqir (pbuh). I said: “May I be your ransom, you have known my dedication to your father and my affinity towards him, and my reclusion from the people.” He said: “You spoke the truth, O Abu Khalid, What do you want?” I said “May I be your ransom, Your father has described the ‘Companion of this matter’ to me with specific qualities that should I see him on a trail, I would hold his hand.” He said: “O Abu Khalid, what do you want then?” I said: “I want you to tell me his name, so I may recognize him by his name.” He said: “You have inquired from me, by Allah, O Abu Khalid, about a question of great caution.” Then he said: “You have asked me of a matter that if I were to talk to anyone about it, I would
speak to you. You have asked me of a subject that should the children of Fatima recognize him, they will crave to cut him piece by piece.” [4]

And Sheikh Ali Al-Koraini completed his answer with the fact that he cannot rely on assumptions; thus, it is apparent that having a vision of the infallibles (PBUT), according to Sheikh Ali Al-Koraini, is considered to be, in it’s best, an assumption!!

Glory be to Allah, they do not render the quest for the truth as a target, rather they attempt to belie/deny by whichever possible way even if they were not convinced by it!!

Even though the issue of Al-Imam Al-Mahdi (PBUH) is correlated and linked so strongly by dreams/visions, and just as it has been made clear from the previous narration [5] , and just as the proclamation of Al-Imam Al-Rida (PBUH) by that:

From Al-Beeznaty, he said: “I asked Al-Rida (PBUH) about the issue of a vision, then he said: ‘Lo! If you were bestowed [by us] that which you desire, it would be more evil for you and the companion of this matter would be taken by his neck’” [6]

Therefore, if the Imam correlates the dreams to the neck of the Companion of this Matter. And despite of that, they attempt in every path to disregard this great Heavenly evidence, which is the dreams which is confirmed and relied on by the Quran and the Messenger and the Imams (PBUT), and in the Quran:

      - {And [subsequently] the king said, "Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions."} [7]

      - {[He said], "Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you]."} [8]

      - {And when he reached with him [the age of] exertion, he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."} [9]

      - {And there entered the prison with him two young men. One of them said, "Indeed, I have seen myself [in a dream] pressing wine." The other said, "Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good."} [10]

      - {And [remember, O Muhammad], when We told you, "Indeed, your Lord has encompassed the people." And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur'an. And We threaten them, but it increases them not except in great transgression.} [11]

And Allah, the Glorious, the Almighty, praised the Prophets and the Righteous for their belief in dreams/visions:

      - {We called to him, "O Abraham, * You have fulfilled the vision." Indeed, We thus reward the doers of good.} [12]

      - {And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants).} [13]

      - {[He said], "Joseph, O man of truth,} [14]

And disparages those whom deny them and named it to be a mixture of false dreams: {They said, "[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams."} [15]

And Allah, the Glorious, the Almighty, testified to the believers and put forth Himself as a witness against those whom disbelieve in the message of the Messengers, and from among the best of paths with which the people may Know the witness/testimony of Allah, the Glorious, the Almighty, is visions:

      - {And [remember] when I inspired to the disciples, "Believe in Me and in My messenger Jesus." They said, "We have believed, so bear witness that indeed we are Muslims [in submission to Allah ]."} [16]

      - {Say, "What thing is greatest in testimony?" Say, " Allah is witness between me and you.} [17]

      - {And those who have disbelieved say, "You are not a messenger." Say, "Sufficient is Allah as Witness between me and you, and [the witness of] whoever has knowledge of the Scripture."} [18]

      - {Or do they say, "He has invented it?" Say, "If I have invented it, you will not possess for me [the power of protection] from Allah at all. He is most knowing of that in which you are involved. Sufficient is He as Witness between me and you, and He is the Forgiving the Merciful."} [19]

      - {Say, "Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing."} [20]

And the Glorious named the visions the best of stories, the Almighty said: {We relate to you, the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware. * [Of these stories mention] when Joseph said to his father, "O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me."} [21]

And contemplate these verses in order that you may know from them the deniers of the visions, the Almighty said: {[The time of] their account has approached for the people, while they are in heedlessness turning away. * No mention comes to them anew from their Lord except that they listen to it while they are at play * With their hearts distracted. And those who do wrong conceal their private conversation, [saying], "Is this [Prophet] except a human being like you? So would you approach magic while you are aware [of it]?" * The Prophet said, "My Lord knows whatever is said throughout the heaven and earth, and He is the Hearing, the Knowing." * But they say, "[The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles]."} [22]

Thus, in the Qur’an Allah, the Glorious, relates to us many visions and all of them were truthful some of them by the Prophets and some of them by Pharaoh and some of them… and some of them… And Ibrahim (Abraham) believed the vision, and Pharaoh believed the vision, and the mother of Musa (Moses) believed the vision, and the Queen Saba (Sheeba) believed the vision, for she became aware through the vision that the book of Suliman (Solomon) (PBUH) is a Noble Book…. And… and… and Allah, the Glorious, the Almighty, has named it the best of stories, thus what is the matter with you, and what type of people are you?

And how did you reach the point that you agree with the materialists, whom do not have faith in the existence of Allah, in the denial of the visions?! And the Messenger (PBUH&HP) said: “Whom sees me in their sleep has seen me [in reality], for I am shown in every image.” [23]

And what would make a bereaved woman (woman who lost her child) laugh is that you say that it must be that the companion of the vision of the Messenger (PBUH) has seen him in this physical world in order for his vision to be a true one. Glory be to Allah, in the above Ahadith the Messenger (PBUH) indicates that whom sees him [in a vision/dream] has seen him in reality, even that the image which the Messenger (PBUH) was seen in differs from his image in this physical world.

Then [the fact] that Al-Imam Al-Sadiq (PBUH) directed the people unto supplicating in order to see the Messenger of Allah (PBUH) in [their] sleep, thus in the time of Al-Imam Al-Sadiq (PBUH) was their present [anyone] whom had seen the Messenger of Allah (PBUH) in this Physical world?!

And you leave your money that was stolen … But talk to me about the camels that you went forth by. [24]

So come with me unto this great disaster as Al-Sayeed Muhammad Al-Hasani says that it must be that the Messenger of Al-Imam Al-Mahdi comes with knowledge of Usul (the Principles), with the knowledge that he assumes to be knowledge, and it is as if he hasn’t read the saying of the Al-Mighty:

{And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do.} [25]

And the Al-Mighty said: {They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.} [26]

And the Al-Mighty said: {And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.} [27]


[1] Ghaibah Al-Naimany, P. 250, Al-Amama wa Al-Tubsera, P. 137, Al-Khasl, P. 200, Bihar Al-Anwar, V. 25, P. 139.

[2] Ghaibah Al-Namani, P. 203, Bihar Al-Anwar, V. 52, P. 138, Maijam Ahadith Al-Imam Al-Mahdi (PBUH), V. 3, P. 465.

[3] Knowing that this was narrated in the book Mo’ijam Ahadith Al-Imam Al-Mahdi, and also the explanation of the tradition will come in the following footnotes.

[4] Ghaibah Al-Namani, P. 299, Bihar Al-Anwar, V. 51, P. 31, Muajam Ahadith Al-Imam Al-Mahdi (PBUH), V. 3, P. 229.

[5] They (PBUT) signify the narration of Al-Imam Al-Sadiq (PBUH), which they say in it: “Therefore, if they see us we are gathered upon a man then come to us with arms [weapons].”

[6] Al-Kafi, V. 2, P. 224, Qarab Al-Asnad, P. 380, Mukhtasar Basair Al-Darjat, P. 104.

[7] Surat Yūsuf (Joseph): 43

[8] Surat Yūsuf (Joseph): 46

[9] Surat Aş-Şāffāt (Those who set the Ranks): 102

[10] Surat Yūsuf (Joseph): 36

[11] Surat Al-'Isrā' (The Night Journey): 60

[12] Surat Aş-Şāffāt (Those who set the Ranks): 104 & 105

[13] Surat At-Taĥrīm (The Prohibition): 12

[14] Surat Yūsuf (Joseph): 46

[15] Surat Yūsuf (Joseph): 44

[16] Surat Al-Mā'idah (The Table Spread): 111

[17] Surat Al-'An`ām (The Cattle): 19

[18] Surat Ar-Ra`d (The Thunder): 43

[19] Surat Al-'Aĥqāf (The Wind-Curved Sandhills): 8

[20] Surat Al-'Isrā' (The Night Journey): 96

[21] Surat Yūsuf (Joseph): 3 & 4

[22] Surat Al-'Anbyā' (The Prophets): 1 – 5

[23] Bihar Al-Anwar, V. 58, P. 230.

[24] Bihar Al-Anwar, V. 38, P. 159.

[25] Surat Yūnus (Jonah): 36

[26] Surat Yūnus (Jonah): 36

[27] Surat Yūnus (Jonah): 36"


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Excerpt from 'Advice to the Students of the Academic Hawzas and to all those Whom Seek the Truth':

"Then I ask: is the Yamani after the outcry [from the sky] as proclaimed by few whom have written pertaining to the affair of Al-Imam (PBUH)? [1]

Consequently I turn [to]: that the outcry [from the sky] is in [the month] of Ramadan, and the emergence of the Yamani – meaning, his rising – is in [the month of] Rajab. Therefore, if it was after the outcry [from the sky] – meaning, in [the month of] Rajab which is after it – it would be that the emergence of the Yamani is after the rising of Al-Imam [Al-Mahdi] (PBUH) on the basis of this false understanding; for the rising of Al-Imam [Al-Mahdi] (PBUH) is in [the month of] Muharam, and the month of Rajab comes after [the month of] Muharam, and this is evident."


[1] And from those few [whom have written books about imam Al-Mahdi a.s.) is Sheikh Ashaq Al-Fayad which said: ‘Thus it is must that they deny the one whom claims that he is the Yamani or the Khurasani or Sahib Al-Nafs Al-Zakaya (The Pure Soul), for those blessed individuals do not rise except after the Sayha (the outcry)’ Refer to the Book ‘La’lakum Tahtidoun (Lest you may be guided)’ from the publications of Ansar Al-Imam Al-Mahdi (PBUH), may Allah increase them in success.

Fiqh (understanding) the signs of the Appearance: P. 15, at which he commented on a narration about Al Yamani from Al-Imam Al-Baqir (PBUH): “And in the narrations are some points: Firstly: it identifies the sign of the Yamani by the sign of the inevitable appearance, which is the Sayha (the outcry) from the sky. And it has been mentioned in the descriptions of this outcry, which is the call of Gabriel from the sky in order that he may be heard by the inhabitants of the Earth, to every people of language in their language, and the seizing by the Sufyani of Sham, and as such is the specification of the Khurasani whom in other narration was sometimes indicated to by Al-hosni. And this specification cuts the path upon the claimers of these two names before the outcry and the Sayha (the outcry) and the call from the sky, and before the seizing by the Sufyani of Sham."

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The Essential Need for an Authority


Imam al-Baqir (AS) or Imam al-Sadiq (AS) said, ‘Certainly Allah has not left the earth without a knowledgeable authority, for if it were not such, the truth would never be distinguished from falsehood.’ [Ibid. p. 178, no. 5]

Imam al-Sadiq (AS) said, ‘The earth – ever since its existence – has never been without a knowledgeable authority, who revives all that people destroy of the truth.’ Then he recited this verse: “They desire to put out the light of Allah with their mouths, but Allah shall perfect His light, though the faithless be averse.” [ Bihar al-Anwar, v. 23, p. 37, no. 65]


Were It Not For The Imam, The Earth Would Have Perished


Imam al-Sadiq (AS) said, ‘If the earth were to remain without an Imam, it would perish.’ [al-Kafi, v. 1, p. 179, no. 10]

Imam al-Sadiq (AS) said, ‘Certainly the earth cannot exist without an authority [of Allah’s] therein. In fact, mankind can only prosper through him, and the earth can only prosper through that.’ [Bihar al-Anwar, v. 23, p. 51, no. 101]


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The Black Stone and Its Relationship with Imam Mahdi (as)

Excerpt from ‘Kitab Al Tawhid: Tafseer Surat Al Tawheed’:

“And this is the answer to one of the questions which came through the internet, and it has details about The Black Stone and its relationship with The Mahdi or The Qa’im (The Riser of The Family of Muhammad (pbut)).


Who is this man?

Peace be upon The Yamani of the Family of Muhammad and The Mercy of Allah and His Blessings.

May Allah send His Peace and Blessings upon Muhammad and The Family of Muhammad The Imams and The Mahdis.

In year 1424 I preformed the Rituals of Pilgrimage (Manasik Al-Hajj), and it was my second pilgrimage, and all praise be to Allah, and my wife was with me, and we were with one of the popular Pilgirmage campains in Al-Ahsaa’, and we have [learned] lessons and [had] stories in that blessed Pilgrimage.

So when it was the night of ‘Arafa, an accident happened to the women of the campaign, for they heard a strong outcry (strong screaming) on the night of ‘Arafa after the works of that night, so this outcry terrified the women and frightened them, and they did not know from where this sound was.

And the second story, which is more important, is: when my and wife and I entered to The Sanctuary to make Tawaf (the circling of the Kaa’ba), I saw a very intense crowd, so I feared I would not be able to allow my wife to make Tawaf Al-Hajj (the circling of Pilgrimage). The religious guide of the campain said to us: when you see a crowd say: “O Most Knowledgeable, O Most Great (Ya ‘Aleem, Ya ‘Atheem)”, and it shall become less crowded, while I tried this Dhikr (invocation) in The Tawaf of Umrah and I noticed that it became less crowded – anyway – I said only once: “O Most Knowledgeable, O Most Great (Ya ‘Aleem, Ya ‘Atheem)”, and immediately [I saw] a man coming from between Al-Rukn and Al-Maqam, and he split the lines of the Pilgrims after I was done from the Invocation, and it was as if he was coming towards us from his Tawaf, or before he finished his Tawaf, for he did not pass Al-Rukn and Al-Maqam. And he faced us especially and the Kaa’ba was behind him, and none of the Pilgrims were on their way towards us.

And he said to me: come behind me and I shall make you circle [the Kaa'ba]. So my wife and I went behind him and he made us circle the Kaa’ba (Tawaf Al-Hajj/The Circling of Pilgrimage), and we did not feel any crowd or narrowness [of space], and he was reading Dua’s and Dhikr (invocations), and from them was Dua’ Kumayl, and I was sending a lot of peace and blessings upon Muhammad and the Family of Muhammad ([making a lot of Salawat]), and I was saying within myself: perhaps this is The Mahdi Muhammad son of Al-Hassan (pbuh), but I would say: who am I that the Mahdi may come [especially] for me and make me circle [the Kaa'ba]?!

And during the first round of Tawaf my wife was behind me, so he said to me: make your wife infront of you, so I commanded her to come infront of me and behind him, meaning between me and him, and he intended to teach me how to safeguard/take care of my wife during Tawaf.

And when we reached the Black Stone, he pointed towards me with his right and said: “Allahu Akbar (Allah is Greater)”.

And when we were done with the seventh round after the Maqam of Ibrahim (pbuh) I said to him: “I want to make the Tawaf of the women with you”, so he said to me: “Insha’Allah (if Allah wills).” And it was as if he was saying goodbye to me, and he faced me with his face while he was walking away from me towards the back and it was as if he was pushing away all of those thousands of people while walking backwards, and the place became vast to him, and he left. It was as if the pilgrims were a Sea, and he was a strong wave which pushed away the water of the sea.

As for the descriptions of this man: He had sunken eyes, his eyebrows were not joined, he was tall and thin, he had tanned skin, his hair was black and long. And what is strange is that he was wearing light green clothes on the day of Tawaf Al-Hajj (Circling The Kaa’ba), and on his head was a cover which we call in our [Khaliji] language a hat.

My question: Who is this man? Is he the Yamani of the Family of Muhammad (pbut)? And who am I that the Yamani of the Family of Muhammad (pbuh) may come to me and circle with me (make me do Tawaf)? Or is he Al-Khidr (The Green Man) since he was wearing green clothes? Or is he from The Ansar of Imam Al-Mahdi Muhammad son of Al-Hassan (pbuh)???

I have asked one of the students of Al-Howza and he said: “Indeed he is the Imam (pbuh).” And I have asked one of the believers and he said: “Perhaps he is Al-Khidr (pbuh) or one of the helpers of the Imam (pbuh).”

I have heard a story which happened to one of The Ansar and he narrated it to me and he described him to me, and they were the same descriptions which I have seen. And if I saw this man who made me circle [the Kaa'ba] after all these years I would know him [even] from among a million men.

And peace be upon The Yamani of the Family of Muhammad and The Mercy of Allah and His Blessings.

May Allah send His Peace and Blessings upon Muhammad and The Family of Muhammad The Imams and The Mahdis.

Ansary Muslim, 40 years old

Al-Ahsaa’ – Saudi Arabia

[holder of a] Thanawi (Secondary) certificate


The Answer:

In the Name of Allah, The Merciful, The Intensely Merciful
All Praise be to Allah Lord of the Worlds.

May Allah send His Peace and Blessings upon Muhammad and the Family of Muhammad, The Imams and The Mahdis.

Know that Allah remembers the one whom remembers Him, and He gives so much by so little, and you have remembered Him, The Glorious, in His House, with sincerity, so He remembered you and helped you and facilitated your matter. I ask Allah to always give you success in being sincere/dedicated to Him, The Glorious, and working for whatever pleases Him.

As for the servant of Allah who helped you he has helped you with the Might of Allah and His Power and when Allah asked Him to help you, so all bounty/preferance is to Allah, The Glorious. So thank Allah, The Glorious, Whom has bestowed upon you that, and if Allah had commanded him to inform you about his name he would have.

As for when this servant was praying towards the Stone saying: “Allahu Akbar (Allah is Greater)”, this is his duty [alone]. But as for you and other than you from the people, your duty is to say the following when you reach the Stone: (O Allah! I have fullfilled My trust and I have held/agreed to my Covenant that You may testify for me that I have come [to You]. O Allah! As confirmation to Your Book, and upon the Sunnah of Your Prophet I bear witness that there is no God but Allah alone and He does not have any partners, and that Muhammad is His servant and His Messenger, and that Ali and the Imams from his sons are the Proofs of Allah and that Al-Mahdi and the Mahdis from his sons are the proofs of Allah – and you count them until [your reach] the proof of Allah in your time - I have believed in Allah, and I have disbelieved in The Tyrant and The Oppressor and Al-Lat and Al-Uzza and the worship of Shaitan (Satan) and the worship of every idol which is called upon besides Allah).

All of The Religion of Allah is almost one matter, with which He has started The Creation of the Earthly human being, He, The Exalted, mentioned it in His saying: {Verily, I am making a Successor on Earth}. All of the Qur’an is in Al-Fatiha, and all of Al-Fatiha is in the Bismillah, and all of the Bismillah is in the Baa’ ([the second letter of the Arabic alphabet, and the first letter of the Bismillah]) and the Baa’ is in the dot ([which is a dot under the letter Baa']), and the dot is Ali (pbuh). The Prince of The Believers said: (I am the dot). And what was The Prince of Believers Ali (pbuh) other than that he was the Successor of Allah in His Earth?!

Therefore, The Dot, and the Baa’, and the Bismillah, and The Qur’an, and all of the Religion is the Successor of Allah in His Land. And the Qur’an and all of the Religion is the Testament and the Covenant which have been taken upon the servants that they may obey the Successors of Allah, and Allah has placed it in the Base Stone or The Black Stone, or The Corner Stone, or The Cut Off stone from Muhammad (pbuh & his Family) in order to demolish the Supremacy of Shaitan (Satan) and The Tyrant.

And this Stone has been mentioned in The Divine Books and in the traditions. And when Quraish disagreed upon who shall carry the Stone, they were aware that this Stone indicates towards a great matter, and that is why they disagreed upon whom shall carry it. And it was the will of Allah that Muhammad (pbuh & his Family) be the one who carries the Stone and places it in its position in order that the sign of Allah may be fulfilled/completed, and His, The Glorious, indication, that the Qa’im (The Riser) of The Truth and the Servant within which Allah has placed the Testament and The Covenant, which this Stone points towards, is going to come out from Muhammad (pbuh & his Family) who has carried the Stone.

From Sa’eed ibn Abdullah Al-’Araj, from Abu Abdullah (pbuh) that he said: (Verily, Quraish in the Days of Ignorance demolished The House, so when they wanted to rebuild it, there was made a barrier between it and them, and fear was cast in their hearts, until one of them said: “Let every man of you bring forth the best of his money, and do not bring forth money which you have earned from cutting ties with family or from Haram (impermissible acts).” So they did so. So [the barrier] between it and them was removed, so they built it until they reached the position of The Black Stone, so they fought in regards to it: whom among them shall place the Black Stone in its position, so much so until evil almost came between them [from fighting], so they decided that the first to enter from the door of the Mosque shall carry the stone. So The Messenger of Allah (pbuh & his Family) entered. So when he reached them, he asked for a cloth/dress, so he spread it forth, then he put The Stone in the middle of it, then the tribes held the sides of the dress/cloth and lifted it up, then The Prophet (pbuh & his Family) took it, then he placed it in its place, thus, Allah made it special for him.) [1]

So Muhammad (pbuh & his Family) carried the Black Stone, and this is an indication that The Qa’im (The Riser of The Family of Muhammad (pbut)), and the Carrier of the Sin, and the Carrier of the Black Banner which indicates to it, shall come out from Muhammad (pbuh & his Family), and also that Muhammad (pbuh & his Family) is the one who carries him in his loins, because he has been placed in Fatima the daughter of Muhammad (pbuh & his Family), and thus, the true carrier of Sin is The Messenger of Allah Muhammad (pbuh & his Family).

As for the Black color with which Allah willed to cover this Stone, it indicates towards the sins of the servants, and it reminds them of their sins, for perhaps they may repent and seek forgiveness while they are in The House of Allah, and it is the same as the color of the Banners of the Riser (Qa’im) of the Truth, the black [banners] of the Qa’im of the Family of Muhammad. So the black banners indicate to The Stone, and The Stone indicate to the banners, and both of them indicate, with their black color, to the sin of violating the Testament and The Covenant which were from the creation in the Atom World, and they also indicate to the suffering/effort which the carrier of this sin bears – and the carrier of the black banner which indicates to the sin – the servant who was assigned with the book of The Testament and The Covenant, and he is the Black Stone, and he is the Qa’im (Riser) of The Family of Muhammad.

And The Stone is associated with the matter of sacrifice which is present in The Divine Religion and throughout the blessed journey of this religion, for the religion of Allah is one; because it is from One. And Sacrifice appeared in Islam in its most apparent/clear image in Al-Hussein (pbuh). And before Islam you find Sacrifice in The Hanifiyyah, the religion of Ibrahim (Abraham (pbuh)), with Isma’il (Ishmael). And you also find it with Abdullah the father of The Messenger Muhammad (pbuh & his Family), and you also find it in Judaism, the religion of Moses (pbuh), with Yahya son of Zakaria (John son of Zachariah/John The Baptist (pbuh)). And in Christianity you find it with the crucified one, regardless of the fact that Christians imagine that the crucified one is Jesus (pbuh) himself, for they believe that the crucified one is the carrier of the sin, and their beliefs, even if there are distortions in them, this does not mean that those beliefs came from completely no where, nor that those beliefs do not have an origin in the Religion of Allah from which they were distorted/twisted. Rather, many of the distorted/twisted beliefs are in reality based on a religious origin which the scholars of misguidance took and twisted/distorted and built upon it a corrupted belief. So the fact that the Messengers bear/carry some of the sins of their nations in order to walk forth with the nation as a whole towards Allah is present in the Religion of Allah, and it did not come from no where. And you can review the texts of the Torah for example in order that you may take a look at what Moses (pbuh) bore of additional effort/suffering for what his nation committed of sins, and The Messenger of Allah Muhammad (pbuh & his Family) carried/bore the sins of the believers. He, The Exalted, said: {That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path} [Surat Al-Fath 48:2]. The apparent interpretation of this verse: is that [the Prophet Muhammad (pbuh & his Family)] carried the sins of his nation and Allah forgave those sins for him. From Umar son of Yazid Bayya’ Al-Sabiri, he said: “I said to Abu Abdullah (pbuh): ‘The saying of Allah in His book: {That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path},’ he (pbuh) said: ‘He had no sins, and he never committed any sin, but Allah made him carry the sins of his Shia (followers) then He forgave them for him’[2]

And the fact that The Messengers carry the sins of their nations does not mean that they carry the sin of violating The Testament and The Covenant of those who deny the Successors of Allah and die upon this denial, rather, they carry the sins of those who were negligent to remember The Testament and The Covenant, and violated them for a time period in this worldly life. Also, the fact that they carry the sins of their nations does not mean that they become sinners instead of their nations. Rather it means … that they carry additional weights and additional suffering/effort in delivering their messages to the people in this world, and indeed this is by their own will; because they are the ones who ask for this, for [the fact that] the merciful father with his children bears the results of their sins a lot of times, even if those sins cause for him suffering and discomfort and perhaps pains and being killed for the sake of Allah, just as the case is with Al-Hussein (pbuh), and that is because the father hopes that his sons be righteous at the end. Perhaps many do not remember The Testament until the blood of their father, the preferred one of Allah, is shed, so he becomes a reason for reminding them of The Testament and The Covenant. And for that reason you find Al-Hussein (pbuh), whom Allah has willed to make a reason for reminding a lot of the creation, left Pilgrimage, and he went forth encouraging footsteps towards the place of his (pbuh) slaughter.

As for the relationship of The Stone to the sin of Adam (pbuh), this is a matter that the Imams (pbut) have clarified, although perhaps it has been previously hidden from people for a reason that Allah, The Glorified, willed. Rather, the relationship of The Stone to the sins of the creation also has been clarified [by the Imams (pbut)]. And The Messenger of Allah Muhammad (pbuh & his Family ) has clarified this by the clearest clarification, with action – when he kissed The Stone – but it is a clarification for those who have hearts and comprehend the actions of the wise Muhammad (pbuh & his Family) who acts with wisdom, not like Umar ibn Al-Khattab who declared that he did not understand why The Messenger of Allah (pbuh & his Family ) kissed The Stone?! And he declared that his self and reality do not accept kissing The Stone and that he was only kissing it because he saw The Messenger of Allah Muhammad (pbuh & his Family) doing that infront of thousands of Muslims, and of course he could not have opposed Muhammad (pbuh & his Family) because he was claiming to be his successor, so he thought that the act of Muhammad (pbuh & his Family) [kissing The Stone] was silly and he was being forced to follow this act, what kind of deception/cunning [act] is that? Al-Bukhari, and Muslim, and Ahmad, have narrated: (that Umar went to The Stone, then he kissed it, and said: “Verily, I know that you are Stone, you do not benefit nor do you harm. Had I not seen The Messenger of Allah (pbuh) kissing you I would not have kissed you.”)

And Ahmad narrated from Suwayd ibn Ghafla, he said: (I saw Umar kissing The Stone and saying: “Verily I know that you are stone, you do not benefit and you do not harm, but I have seen Abu Al-Qasim (pbuh) welcoming you/caring about you.”)

So when Umar ibn Al-Khattab kissed The Stone, he declared that he hated this act, and that he disowned it, and that he was neglectful of this Stone and [of the fact that the Stone] is the witness upon the servants in regards to their loyalty to [fulfill] the Testament and the Covenant which have been taken from them in the Atom World {And when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the day of Resurrection, “Indeed, we were of this unaware”} [Surat Al'araf 7:172].

And this is a clear sign/indication for those who have hearts by which they comprehend, that Umar ibn Al-Khattab is a denier of The Testament and The Covenant which have been taken [from him in the Atom World], and for that reason his self was disgusted from the Witness Stone, and consequently, Umar tried to deny that The Stone is a true Witness, so Umar ibn Al-Khattab addressed The Witness Stone and The Base Stone and The Black Stone by saying: (Verily I know that you are Stone that does not benefit or harm), and since the ones who were surrounding Umar in this situation had seen The Messenger of Allah Muhammad (pbuh & his Family) welcoming this Stone and caring so much about it and kissing this Stone and prostrating on it, rather, they themselves had inherited from the Hanifiyyah of Ibrahim (Abraham (pbuh)) the [act of] sanctifying of this Stone and caring about it, that’s why Umar redressed/rectified what he said by his act of kissing The Stone, but after what? After he depreciated the kissing of the Stone [by saying] that ‘it is a stone that does not benefit nor harm, and thus, there is no wisdom in kissing it!’ Therefore, by his saying and his act Umar wanted to marginalize the Black Stone and deny the fact that it is a Witness, and to make the [act] of the Messenger of Allah (pbuh & his Family) of kissing The Stone and prostrating on it a vague matter which is not understandable and free of wisdom. And in fact if The Black Stone does not benefit or harm, the act of The Messenger of Allah (pbuh & his Family) would be free of Wisdom – far is he from that – and the act of The Messenger of Allah (pbuh & his Family) would not have a meaning nor would it be wise if that Stone does not benefit or harm by the Permission of Allah and His Strength and Might, Glory be to Him. Thus, the will of Allah is that what Umar hides [within him] appears, from his stance in regards to The Stone, or The Servant whom has been appointed with The Testament and The Covenant, or The Qa’im (The Riser) of the Family of Muhammad (pbuh). And glory be to Allah, there is not a person who holds evil inside him except that Allah shows it in the slips of their tongue.

The Messenger of Allah Muhammad (pbuh & his Family) undertook the clarification of the importance of The Black Stone and its Preference by his sayings and acts. And it is enough to know that The Messenger of Allah (pbuh & his Family) kissed it and prostrated on it, and The Messenger of Allah (pbuh & his Family) never prostrated on any part of the Kaa’ba except on The Black Stone. The Greatness of this matter reached [the point] where The Messenger of Allah (pbuh & his Family) said: (Receive/Face the Corner, for it is the Right [hand] of Allah in His Creation, He shakes hands with His creation by it, the handshake of the servant or the outsider, and He testifies for the one who receives/faces it that he has arrived.) [3]

And what is meant by The Corner is The Black Stone, because it is placed in it. And the Imams (pbut) have followed the path of The Messenger of Allah (pbuh & his Family) in clarifying the importance of The Stone by their sayings and acts, so they have clarified that The Stone is the Carrier of the Book of The Testament and The Covenant, and that Adam cried for forty days, and he set up a sitting for crying near The Stone, in order that he may atone/make up for his sin of violating The Covenant {And We had already taken a Covenant from Adam before, but he forgot; and We found not in him determination} [Surat Taha 20:115].

Verily, The Stone was a shining white pearl, but in Earth it has been transformed to blackness because of the sins of the servants. So these blessed saying and acts which they have repeated several times infront of their companions, are all a clarification and a confirmation to the importance of The Black Stone, and to the relationship of The Stone with the first sin, rather, to [all] sins, throughout the journey of the human being in this Earth.

Bakir son of A’yun said: (I asked Abu Abdullah (pbuh): “For what reason has Allah placed The Stone in the corner in which it is placed now and not in any other [corner]? and why is it kissed? and why has it been brought down form Heaven? and why have the Covenant of the servants and The Testament been placed in it? and what is the reason for that? Inform me, may I be your ransom, for I have been in wonder because of thinking about it.”

He said: “You have asked, and you have found the matter difficult, and you have investigated, so understand the answer, and empty your heart, and listen carefully, so that I may inform you if Allah wills.

Verily, Allah, The Blessed, The Exalted, has placed The Black Stone, and it is a jewel which was brought out of Heaven to Adam (pbuh), so it was placed in this corner for the reason/purpose of The Covenant.

And that is because the offsprings of the sons of Adam were taken from their backs, when Allah took the Covenant upon them in that place, and in that place it appeared to them, and from that place the bird descends upon The Qa’im (The Riser (pbuh)). The first one to pledge allegiance to him shall be this bird, and by Allah, [this bird] is Gabriel (pbuh). And The Qa’im (The Riser) shall rest his back at that place, and it is the evidence and the proof upon The Qa’im, and it is the witness to those whom come to him in that place, and the witness upon the ones whom fulfill The Covenant and The Testament which Allah, The Almighty, has taken upon the servants.

As for the Qiblah (direction of worship) and Receiving/Facing, [they are] for the reason/purpose of The Testament, as a renewal of that Testament and Covenant, and as a renewal of the pledge of allegiance, so that they may fulfill to him The Testament which Allah has taken upon them in The Covenant. So they come to him every year, and fulfill to him that Testament and Trust which was taken upon them. Do you not see that you say: “I have fullfilled My trust and I have held/agreed to my covenant that You may testify for me that I have come [to You]?” By Allah, no one fulfills that except our Shia, and no one protects/saves this Testament and Covenant other than our Shia. Verily, they go to him, so he knows them and believes them. And other than them go to him so he denies them and belies them. And that is [because] no one has saved/protected that except for you. So by Allah, he testifies for you. And against them, by Allah, he testifies that they violate, and envy and disbelieve. And he is the strong Proof from Allah on The Day of Resurrection, he comes while having a pronouncing tongue, and two eyes, in his first image, the Creation will know him and they will not not deny him. He testifies for the ones whom come to him and renew the Testament and The Covenant with him by protecting/saving The Covenant and The Testament and fulfilling The Trust. And he testifies against all those whom denied and envied and forgot the Covenant by disbelieving and denying

As for the reason why Allah has brought it out of Paradise, do you know what The Stone was?”

I said: “No.”

He (pbuh) said: “It was an Angel from the greatest of Angels with Allah. So when Allah took The Covenant from the Angels, the first one to believe in it and admitted [to it] was that Angel. So Allah took him as a Trustee upon all of His creation, so He taught him The Covenant, and placed it with him. And He made it a worship upon the creation to renew every year with him [their] admission to The Covenant and The Testament, which Allah, The Almighty, has taken upon them.

Then Allah made him with Adam in Heaven, reminding him of The Covenant, and renewing with him the admission every year. So when Adam disobeyed and was brought out of Heaven, Allah made him forget The Testament and The Covanant, which Allah had taken upon him and upon his son to Muhammad (pbuh & his Family) and to his Vicegerent (pbuh), and He made him lost and confused.

So when Allah forgave Adam, He transformed that Angel into the image of a white pearl, so he threw him from The Heaven to Adam (pbuh) while he was in the land of India. So when he looked to him, he felt familiar with him, but he did not know about him more than he was a jewel.

So Allah, The Almighty, made him pronounce, so he said: “O Adam! Do you know me?”

He said: “No”

He said: “Yes. Shaitan (Satan) overpowered you so he made you forget the remembrance of your Lord”.

Then he transformed him to the image upon which he was when he was with Adam in Heaven.

So he said to Adam: “Where is The Testament and The Covenant?”

So Adam jumped to him and mentioned The Covenant and cried and submitted to him and kissed him and renewed [his] admission to The Testament and The Covenant.

Then Allah, The Almighty, transformed him into the jewel of the Stone, shining pure white pearl, so Adam carried him on his shoulders, in reverence and respect to him.

So if he became tired, Gabriel (pbuh) would carry him for him, until he reached with him to Makkah.

So he was still enjoying [his company] in Makkah, and renewing The Admission to him every day and night.

Then when Allah, The Almighty, built The Kaa’ba, He placed The Stone in that place, because when He, The Blessed, The Exalted, took the covenant from the son of Adam He took it in that place. And in that place The Angel taught the Covenant, and for that reason it has been placed in that corner, and Adam moved from the place of The House to Al-Safa and Eve to Al-Marwa. And he placed The Stone in that corner. So when Adam looked from Al-Safa while The Stone was placed in The Corner, he said “Allahu-Akbar/Allah is Greater!” and he glorified Allah and praised Him. So for that reason, Takbir (saying “Allahu-Akbar/Allah is Greater”), and receiving/facing the corner which has in it The Stone from Al-Safa has become a Sunnah. Allah has placed in him (The Stone) the Covenant and The Testament without other than him from the Angels. And that is because when Allah, The Almighty, took The Covenant for Himself with Godhood, and for Muhammad (pbuh & his Family) with Prophethood, and for Ali (pbuh) with Vicegerency, the Angels trembled, so the first one who hurried to admit was that Angel, there wasn’t among them any [angel] more loving of Muhammad and the Family of Muhammad (pbuh & his Family) than that Angel, and for that reason Allah has chosen him from among them and taught him the Covenant, and he comes on The Day of Resurrection while having a pronouncing tongue and a looking eye, testifying for all those whom have come to him to that place and protected/saved The Covenant.”) [4]"


[1] Al-Kafi volume 4, page 217.

[2] Tafsir Al-Qummi, volume 2, page 314.

[3] Al-Mahasin volume 1, page 65.

[4] Al-Kafi, volume 4, page 184-186. ‘Illal Al-Shara’i: volume 2, page 429-431.

{jfusion_discuss 178}

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Al Yamanis' statement

Mr. Ahmad Al Hassan Heir and Envoy of Imam Al Mahdi (AS): Who is Al Yamani and is there any specific figuration that defines this personality and allows us to identify his character? Is he from Yemen? Is he an infallible such as he would not engage people in forgery and would not make them leave Truth, as that was mentioned in the narration of Imam Al Baqir (AS) "His Banner is a banner of faith and dedication, and its prohibited for any Muslim to turn away from him, and who ever turns away from him, then he’s from the people of hell, because he calls to the truth and to the right path."

Answer by Imam Ahmad Al-Hassan (Al-Yamani) (PBUH):

In the name of Allah the Merciful, the Intensely Merciful,

First, it is necessary to know that Mecca is from Touhama, and that Touhama is from Yemen. Thus Mohammad (PBUH & His House Hold) and (the Holy Family of the Prophet (A.S)) are all “Yamanis” (they are from Yemen); Mohammad (PBUH & His House Hold) is “Yamani”, Ali (A.S) is “Yamani”, Imam Al Mahdi (A.S) is “Yamani”, the twelve Mahdies are “Yamanis”, and First Mahdi is also “Yamani”.

And that was what the first working jurists knew (May God’s mercy be upon them) “Now there hath succeeded them a later generation whom have ruined worship and have followed lusts. But they will meet deception.”  (Maryam: 59). Also Al-Majlissi (may God’s mercy be upon him) in the book of Bihar Al-Anwar, named the speech of the progeny of Mohammed (PBUH & His House Hold) as the “Yamani wisdom.” (Bihar Al-Anwar volume 1 p. 1). That was also reported by the messenger of Allah (PBUH), as he named Abd Al-Mutalib (A.S) the sacred house the Yamani Ka’aba. (Bihar Al-Anwar. Volumes. 22,51,75).

Concerning the Features defining Al Yamani`s personality, it was narrated by Al-Imam Al-Baqir (A.S) "There is no banner better than that of the banner of Yamani, it is the banner of faith and dedication, because he calls to your possessor, so if the Yamani comes out, selling weapons to people or any Muslim becomes prohibited, and if the Yamani appears, stand up to him, because he’s banner is the banner of faith, and its prohibited for any Muslim to turn away from him, and who ever turns away from him, then he’s from the people of hell, because he calls to the truth and to the right path." (Al-Ghaybah - Mohammad Ibn Ibrahim A' Noâmani p. 264).

In this account there is the following:

- First: "and its prohibited for any Muslim to turn away from him, and who ever turns away from him, then he’s from the people of hell"… : and this means that Al Yamani has the row of a Divine Seignior, because no character can be a (hujjah) a successor from Allah before people to a point that if they turn away from him they will enter hell, even if they pray, fast .unless they are the successors of Allah on his earth and they are prophets, messengers, imams and Mahdis.

- Second: “because he calls to the truth and to the right path”: And the call to the Truth and the Right path means that this person is never mistaken makes a mistake where it will engage people in wrong doings and he doesn’t remove people from what’s right. Therefore this person is an infallible and his infallibility is stated and written. And from that meaning, the limit to this character in his characteristics makes it useful for us to determine the character of the Yamani. Moreover, if one makes his own assumption to the meaning of this narration “because he calls to the truth and to the right path”, then his making the words of the imams (A.S) useless since there will be no limits or restriction to the character of the Yamani, and may Allah forbid people saying such a thing about our holy imams (A.S).

The result of what was discussed above exposed (in the first and second part) is that Al Yamani is one of the successors of Allah on his earth and his succession on earth has been written (stated) in a divine text. And it has also been proven by many narrations and many text irrefutable evidence that the successors of the prophet Mohammed (PBUH & His House Hold) are the 12 imams (A.S) and after them there are 12 Mahdies and that there is no infallible successor from Allah on this earth but them. And through them is the completion of grace, perfection of religion and that the celestial messages are sealed.

In addition, the 11 imams (A.S) have all been deceased and there only remains imam al Mahdi (A.S) and the 12 Mahdies (A.S). The Yamani calls to imam al Mahdi (A.S). Therefore the Yamani Must be the First of the Mahdis because the 11 Mahdies after him are from his progeny "They were descendants one of another. Allah is Hearer, Knower." (34 Al-Imran) they also come after the period of the appearance of imam al Mahdi (AS), indeed they arrive during the state of divine justice and what is known and is fixed is that first Mahdi will be there during the time of imam al Mahdi and he is the first believer in imam al Mahdi (A.S) when he first emerges. He’s aim is to provide the necessities for the emergence of imam al Mahdi as it was narrated in the will of prophet Mohammed (PBUH & His House Hold). And from the characteristics of the Yamani become limited to the fact that the Yamani is the first Mahdi and he is from the 12 Middies.

Also, the accounts of the Holy Family of the Prophet (AS) describe first Mahdi and give, in detail, His Name, His Attributes and his Habitat. Indeed his Name is Ahmad, his Nickname is Abdollah (Servant of God), i.e. Israel, and i.e. that people call him “Israelan” (a Jew). And prophet Mohammed (PBUH & His House Hold) said: my name is Ahmad and I am Abdullah (the servant of Allah), my name is Israel, and who ever ordered him has ordered me and whatever God said to Israel was meant to me. (Tafseer al Ayashi. Ch.1, pg. 44- Alburhan ch.1, pg95 - Albihar ch. 7, ph. 178) and the first Mahdi is the first from the 313, and he is from al-Basra, on his cheek is a mark and on his forehead is dandruff. His body is similar to the body of Moses the son of Imran (A.S). Also on his back is the seal of prophet hood and in Him the Will of the Prophet (A.S) is carried out, he is the most knowledgeable from all creation, after the imams, in the Quran, torah and the bible. Moreover, at the beginning of his appearance he will appear as a young man. The prophet Mohammed (PBUH & His House Hold) said: (…then he mentioned a young man and he said, “if you see him pay allegiance to him because he is the successor of the Mahdi). Bisharat Al' Islam p. 30.

"O Father of Al Hassan, bring me a inkwell and leaf," then he started dictating his will to ali "O Ali, there will be twelve Imams and after them there will be twelve Mahdi’s. You, O Ali, are the first of the twelve Imams, and he dictated his will until he came to a position where he completed mentioning the 12 imams then he said: If the day of death comes to him (Al-Hassan), let him hand the will over to his son, Mohammed the Mandate of the Holy Family of Mohammad Peace be upon them all. These are the twelve Imams. Then there will be twelve Mahdi’s after them. Then when the day of death comes to him, let him hand the will over to his son, the first of the close ones, he has three names, one like mine and my Father’s: Abdollah (Servant of God), Ahmad and the third name is The Mahdi (the guided) and he is the first Believer.” (Bihar Al' anwar. Vol. 53 p. 147./ Alghayba Attossi p. 150./ Ghayat Almoram. Vol. 2 p.241).

Also narrated about Al-Sadik that he said: “From us there is (i.e. our progeny), after Al Qa'im (the envoy), Twelve Mahdis of the descent of the Imam Hussein (AS).” (Bihar Al' anwar. Vol. 53 p. 148. Alborhane. Vol. 3 p. 310. Alghayba Attossi p. 385).

Also from Imam Al-Sadik (AS) , he said: “From us there is (i.e. our progeny), after Al Qa' Im (the resurrector), Eleven Mahdis of the descent of the Imam Hussein (A.S)” (Bihar Al' anwar. Vol. 53 p. 145). And in this narration, the Qa’eim is the first Mahdi and not imam Al-Mahdi (AS) because imam Al-Mahdi (A.S) has 12 Mahdies after him.

Al Baqir (A.S) said in the description of the First Mahdi:  "He said: “It is he, whose pigment has a strike of red, hollow eyes, unlinked eyebrows, wide shoulders, dandruff in his head and a mark on his face. May Allah have mercy upon Moses.” (The Occultation – Mohammed AlNomani, page 223)

Also about the Prince of Believers, Imam Ali (A.S) said in a long narration: (…The first one of them shall be from Basra and the last one from Ebdal.) Evangel of Islam, page 249, Beirut year 1999)

Also about Imam Al-Sadik (A.S) said in a long narration where he mentioned in it the followers of the Qaeim (A.S): ((…and from Al Basra…Ahmad…)) Bisharat al islam pg.148.

Also about Imam Al Baqir (A.S), he said: "The Qa'em (Riser) shall have two names; one is secreted while the other is announced. The one announced is Mohammad, while the one secreted is Ahmad". Kamal Al Din, part 2 page 653 item 57. Ahmad is the name of the first Mahdi and Mohammed is the name of Imam Al Mahdi (A.S) as it has been clear from the will of prophet Mohammed (PBUH & His House Hold).
About imam al Baqir (A.S): “Allah Almighty has a treasure in Talkan, neither gold nor silver, twelve thousand in Khurasan. Their slogan is “Ahmed Ahmed” lead by a young man from Hashim’s sons (ridden) by a blond mule, a red headband on him, as if I am looking at him across the Euphrates. So if you hear about that, rush to him, even if crawling on snow.” (Montakhab AlAnwar Almodi’a, page 343. And Ahmad is the name of the First Mahdi).

In the book almalahim wal fitan by sayed bin tawos al hassany pg.27 ( the prince of anger is not from this neither from that but he is a Khalifa Yamani).

Also in the book almalahim walfitan in pg.80 (they gather and look at who they pay allegiance to, and while they are like that, they will hear an unknown voice never said neither by a jinn nor by human “lend allegiance to - such person - by his name He is neither this nor of that but He is a Representative “Khalifa” Yamani.”

Also, Sheik Ali Al Korani mentioned in his book 'mojam ahadeeth Al Imam Al Mahdi (AS)' chp.1 pg.299. (the Mahdi is only from Quraysh, and that the divine succession is only within them, except that he has an origin in Al Yamane). Since the first Mahdi is from the progeny of imam al Mahdi (A.S), it becomes essential that he has an “incomplete” family tree since the progeny of imam al Mahdi (A.S) are unknown. These attributes are the attributes of the victorious Yamani, and they are the attributes of the first Mahdi because they are indeed one person as it has been shown above.

If, however, you want more information, I will say, that Al Yamani is that which prepares the ground in period of holy emergence, He is from the three hundred and thirteen and gives the banner to IMAM ALMAHDY (A.S). Moreover the First Mahdi is also present in period of Holy emergence and he is the first believer in Imam Al Mahdi (A.S) in the beginning of holy emergence and before the period of the holy rising. Therefore it becomes necessary that one of them becomes a “hujah” over the other, and since the imams and the Mahdies are all the “hujah” i.e. successors of allah before all creation and that the first Mahdi is from them, therefore he is a hujjah over the Yamani- if these to characters are only but one person. Thus the first Mahdi would be leading the preparatory revolution, and the role of al Yamani would become secondary and that is untrue because the Yamani is the primary preparer and the primary leader of the holy era of emergence.

Then it becomes necessitated that the first Mahdi is the Yamani and that the Yamani is the first Mahdi. Thus the Yamani (he’s name is Ahmad, he is from Basra, has a mark on his right cheek, at the beginning of his emergence he is a young man, has dandruff on his head, most knowledge from all people in the Quran, torah and bible after the imams, has an incomplete family tree, nicknamed the “Mahdi”, he is an infallible imam which people MUST obey, no Muslim should turn away from him and who ever turns away from him is from the people of hell because he call to the truth and the right path, he calls to imam Al Mahdi (A.S)… and… and… all that has been dictated from the imams about the characteristics of the Mahdi. If u want refer to the books Kitab Ghaybat Anno' amani and Ghaybat Attossi and Ikmal Addin and Bihar Al' Anwar. Vol. 52 and 53, and other books of narrations (koutoub Al hadit).

What remains to be said is that all the followers of the Yamani from the 313 who are with the Imam (A.S) are called “yamaniyoon” since they are directly related to their leader Al Yamani and from them are the Yamani of San’aa and Yamani of Iraq.

Nay, by the Moon (32) And the night when it withdraweth (33) And the dawn when it shineth forth, (34) Lo! this is one of the greatest (portents) (35) As a warning unto men, (36) Unto him of you who will advance or hang back. (37) Every soul is a pledge for its own deeds; (38) Save those who are Al Yamin Companions. (39) In gardens they will ask one another (40) Concerning the guilty: (41) What hath brought you to this burning? (42) They will answer: We were not of those who prayed (43) Nor did we feed the wretched. (44) We used to wade (in vain dispute) with (all) waders, (45) And we used to deny the Day of Judgment, (46) Till the Inevitable came unto us. (47) The mediation of no mediators will avail them then. (48) Why now turn they away from the Admonishment, (49) As they were frightened asses (50) Fleeing from a lion! (51) Nay, but everyone of them desireth that he should be given open pages (from Allah). (52) Nay, verily. They fear not the Hereafter. (53) Nay, verily. Lo! this is an Admonishment. (54) So whosoever will may heed. (55) And they will not heed unless Allah willeth (it). He is the fount of fear. He is the fount of Mercy. (56) (Al Muddathir).

(…by” The Moon”) the moon is the guardian, "the night"  is the state of the oppressors and "the morning" is the dawn of Imam Al Mahdi (A.S) and the beginning of his era with he’s successor is like the beginning of the sunrise because He is the Sun. (this is one of the greatest (portents) it’s the small resurrection, and the Divine Great events and divine incident. There are three of them: the small resurrection, the return and the great resurrection, "As a warning unto men" a warning signal; a warner,and he is the messenger and the first Mahdi (A.S), he is the herald and the warner of severe punishment, so that who ever wished to move forward shall move, and that who ever wants to move backwards shall do as move backwards from the mount of Imam Al Mahdi (A.S). "Every soul is a pledge for its own deeds" and that is clear since every human is judged according to his own accts and deeds.” Save those who are Al Yamin Companions” and they are excluded from judgment, they are the "close" ones and they are the followers of the Yamani whom are from the 313 who are the followers of the Mahdi (AS). They will enter paradise without judgment. Allah the almighty said "Thus if he is of those brought nigh, (88) Then breath of life, and plenty, and a Garden of delight. (89) And if he is of those on the right hand," (90-Al-Waq’ia). (39) In gardens they will ask one another (40) Concerning the guilty: (41) What hath brought you to this burning? (42) They will answer: We were not of those who prayed (43) that is we were not from those who followed and obeyed the successor of Allah and did not follow the successor of Imam Al Mahdi (A.S) and the first Mahdi (the promised Yamani). And the Yamani (it is prohibited for any Muslim to turn away from him and whoever does that then he is from the people of hell). Allah sufficeth me, In Him have I put my trust, and He is Lord of the Tremendous Throne. Imam Ali (A.S) was afflicted by Mo’Aawiyah son of hind (may Allah curse him) who brought back people which do not distinguish between she-Camel and a Camel, and I am tested, today, as the Prince of the believers but by seventy Mo’Aawiyah and all are being followed by people which do not distinguish between she-camel and a camel. God help us on what they describe and deny.


Ahmad Al Hassan

Successor and messenger of Imam Al Mahdi (A.S)

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Narrators of the Will of Muhammad (pbuh & his family) 
and their Credibility  
1- Ahmad in Abdulwahaab
Rijal AlToosi p.413-414 5988
"Everything he narrated is accepted." 
Amal Al-Amaal AlHur Al-Amili v.2 p.16-17
"And what he approved is reliable from what is corrected from the Sheikh." 
Mustadrakat Ilm Alhadeeth AlSheikh Ali AlNamazi AlShahroodi v.1 p.359-360 1157.
"He is praised and his narrations are saheeh." 
Mujam Al-Rijal Alhadeeth Al-Sayed Al-Khoei v.2 p.152 655.
"He is a Thiqa [reliable] because he is a scholar from Najaashi."
2- AlHussein Ibn Abaydallah
Al-Gada'eri Rijal Al-Najashi p.68-69
166 he says:
"All his narrations are acceptable from his scholars."
"He is our sholar May Allah be pleased with him." 
Rijal Al-Toosi p.425 6117
"We have heard of him and we have accepted all his narrations." 
Mujam Rijal AlHadeeth Sayed AlKhoei v.7 p.22-23 3940
"We cant refuse the mans' authenticity."
"He is from the sides of Sheikh Al-Najaashy and all his scholars are reliable (Thuqaat)."
3- Abi Abdullah Al-Hussain ibn Ali ibn Sufyan
Rijal Al-Najashi p.67-68 -162
"A scholar that is thiqa (reliable) a great friend of ours."
Sheikh Toosi in Rijalaho p.423 6092
"He is valuable and his appellation is Aba Abdullah."
Wathqa Alama Al-Hili Khalasat Al-Aqwaal p.115
"Sheikh that is Thiqa (reliable), a great friend of ours and valuable."
4- Ali ibn Sinaan Al-Musali AlAdl
Sheikh Al-Namaazi Al-Shahroodi in his book Mustadrakaat Ilm Al-Rijaal Al-Hadeeth 10071 says:
"He is the modifier."
"Well respected narrations that assist its fineness and completeness."
5- Ali ibn Hussein
Rijal Al-Najaashi p.261-262 -684 he says:
"One of the grand scholars of his times, and the head of them in knowledge, and their jurist, and their Thiqa (reliable)."
Rijal Al-Toosi p.432 6191 he says:
"Thiqa (reliable) he has many compilations we have mentioned them in the Fihrast."
6- Ahmad ibn Muhammad Al-Khaleel
Sheikh Ali Al Numaazi Al-Shahroodi in his book Ilm Al-Rijaal AlHadeeth 1532 he says:
"It assists that he is fine and complete."
AlSudooq used his narration from Jaafer ibn Muhammad Al-Alawi Al-Areethi by Ali ibn Muhammad ibn Jaafer Al-Ahwaazi with hadeeth Fawaatem for Fathaa'el Al-Shia Book of Imaan p.122 v.68 p.76 Mustadrakat Ilm Al-Rijaal AlHadeeth v.1 p.434.
AlGaiba p.103 from Ali ibn Sinaan AlMusili Al Adel from Ahmad ibn Muhammad AlKhaleel from Muhammad ibn Saaleh Al-Hamdaani narration on their names and their qualities from Muftathab Al-Athar in this chain of trasmission v.9 p.125 v.36 p.216.
7- Jaafer ibn Ahmad AlMasri
Sheikh Ali Al-Namaazi AlShahroodi Mustadrakaat Ilm Rijal Al-Hadeeth 2533
"He has a very respected narration v.2 p.143."
Tareekh Al-Islam AlThahabi v.23 p.139
"Mirza Al-Noori says that when the(majority(Ahlulsunna))criticize the narrations that aid the Shia is a proof that the scholars are reliable."
8- AlHassan ibn Ali
Rijal Al-Najaashi p.66 155
"The speaker  is thiqa reliable."
Mustadrakaat Ilm Al-Rijaal Alhadeeth Sheikh Ali AlNamazi AlShahroudi v.3 p.156 44181
"The narrator is thiqa [reliable]."
9- Ali ibn Sabaya (father of Hussein ibn Ali Al-Masri who is thiqa)

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Can Religious Scholars Interpret the Qur’an?!


Imam al-Rida (AS) said to Ibn Jahm: “Fear Allah and do not interpret the Book of Allah by your opinion, because Allah said: ‘and no one knows its interpretation except Allah and those who are firmly rooted in knowledge (3:7)’"

- Bihar al-Anwar, v11, p72, Hadith #1

In one of his letters to Mu’awiya (L), Imam Ali (AS) wrote:

“I have heard the Messenger of Allah (PBUH&HF) saying: “There is no verse in the Quran except it has surface (meaning) and a hidden (meaning) and there is no letter in it except it has an interpretation, ‘and no one knows its interpretation except Allah and those who are firmly rooted in knowledge (3:7).’” Those firmly rooted in knowledge are us the family of Muhammad (PBUH&HF), and Allah has ordered other people to say: ‘We believe in it (i.e., the interpretation of Ahlul-Bayt (AS)) the whole thing (i.e., Quran and divine interpretation) is from our Lord. But none will grasp the Message except men of understanding (rest of 3:7)’ and thus Allah has ordered people to submit to us and return the matter to us. Certainly, He said: ‘And had they referred it to the Messenger and Ulul-Amr among themselves, those who asked for clarification from them had known it (4:83).’ They (i.e., Ahlul-Bayt(AS)) are those from whom they ask and from whom they seek.”

- Bihar al-Anwar, v33, p155

The Messenger of Allah (PBUH&HF) said: “Allah has cursed those who dispute in the religion of Allah by the tongue of seventy Prophets. He who disputes in the (meaning of the) verses of Allah has become a disbeliever as Allah states: ‘None would dispute in the Signs/Verses of Allah but the disbelievers (40:4)’ He who interprets the Quran by his opinion has indeed lied upon Allah. He who gives Fatwa to people without knowledge, the angels of the Heavens and the Earth curse him. Every innovation is misguidance and every misguidance leads to the Fire.”

- Bihar al-Anwar, v36, p227, Hadith #3

On the commentary of verse: “Nay, here are evident Signs/Verses in the hearts of those endowed with the knowledge (29:49)” Imam al-Baqir (AS), Imam al-Sadiq (AS), and Imam al-Ridha (AS) said: “Those (endowed with the knowledge) are exclusively the Imams (AS).”

- Bihar al-Anwar, v23, p201, Hadith #40; p202, Hadith #46

Imam al-Baqir (AS) and Imam al-Sadiq (AS) who said: “Nothing is farther than the reasons of men from the interpretation of Quran. Certainly, the beginning of a verse can be about something, its middle is about another thing, and its end is (yet) about another thing.”

- Bihar al-Anwar, v89/92, p91, Hadith #37; p94, Hadith #45; p95, Hadith #48; p110, Hadith #10; p111, Hadith #14

Mu’alla Ibn Khunais narrated: Imam al-Sadiq (AS) said: The Messenger of Allah said: “Surely nothing is remoter than the hearts of men from the interpretation of Quran about which all mankind have become confused except whom Allah will. The reason that Allah has hidden its (interpretation) is to direct people to His door and His Path so the people worship Him (i.e., do not get religion from other than those who are assigned by Allah) and so that people come to those who are the maintainer of His Book and the speakers of His command so as to understand His saying and to follow them and to ask for clarification of that which they need from it (i.e., Quran) instead of (tying to clarify) by themselves. He (PBUH&HF) then recited: ‘And had they referred it to the Messenger and Ulul-Amr among themselves, those who asked for clarification from them had known it (4:83).’ As for those who try to get its knowledge from other than them, they shall never know it and they shall never find (the truth of it)…

Beware! Beware of following Quran according to your opinion because people do not share its knowledge as they share other knowledge and they do not know its interpretation except by coming to the door that Allah has put for it. Thus understand what I said In- Shaa-Allah, and seek the issue (interpretation of Quran) from its place so that you find it In-Shaa-Allah.”

- Bihar al-Anwar, v89/92, p100, Hadith #72

Imam al-Sadiq (AS) once talked to a group of people who were arguing about the verses of Quran. He (AS) said to them: “Do you have the knowledge of the abrogating parts, abrogated parts, clear parts, and unclear parts of the verses of Quran in which so many people went astray and have perished? So evil you have done by what you have informed people due to your ignorance of the Book of Allah and the Sunna of the Prophet (PBUH&HF). You reject the traditions that are in conformity with the revealed Book due to your ignorance and your ignoring the insight to the hidden interpretation of the Quran and its abrogating parts, abrogated parts, clear parts, unclear parts, commands, and prohibition… Leave what has confused you and have no knowledge of, and return its knowledge to its people so that you get reward and have excuse before Allah. You were looking for the abrogating verses of Quran amongst the abrogated ones, and were looking for the clear verses amongst the unclear ones, and were looking the commandments amongst the what are (in reality) forbidden…”

- Bihar al-Anwar, v47, pp 233-237, Hadith #22

Zaid Ibn Shahham narrated: Imam al-Baqir (AS) said to Qatada: “Woe unto you O Qatada! If you interpreted Quran by yourself, you have indeed perished and caused others to perish, and likewise if you interpreted Quran based on what (fallible) men said, you have indeed perished and caused others to perish… O Qatada! Indeed only to whom Quran was addressed to, knows the Quran (i.e., Prophet (PBUH&HF) and consequently his Ahlul-Bayt (AS)).”

- Bihar al-Anwar, v24, p237, Hadith #6

The Apostle of Allah (PBUH&HF) said: “He who speaks about Quran by his opinion, even if he hits the right, he has made a mistake. He who states anything about Quran without knowledge (from Allah), he shall arrive in the Day of Judgment while he is bridled with a bridle made of Fire. What I most fear for my nation after me is (the danger of) people to whom Quran is handed and they put it in other than the place its meanings.”

- Bihar al-Anwar, v89/92, p111, Hadith #20; v30, p512


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The videos provided below are a few examples, in the oceans of many, of how some of the Religious Scholars interpretations for the Holy Qur’an completely contradict the interpretations given by the AhlulBayt (عليهم السلام):

“Beware! Beware of following Quran according to your opinion because people do not share its knowledge as they share other knowledge and they do not know its interpretation except by coming to the door that Allah has put for it.”

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Allah Testifies to Ahmad al-Hassan (pbuh)

Allah, the Glorious, the Almighty, testifies for those who testify to Imam Ahmad Al-Hassan (pbuh) through dreams/visions, and through Istikhara, and through other different ways of the unseen, for the ways of Allah, The Glorious, The Almighty is as [many] as the selves of the creations.


With regards to dreams, there is a supplication for those whom desire that Allah, the Glorious, show them a dream that clarifies the companion of the truth.

Prayer for whoever wants Allah to show them a vision that supports the Companion of the Truth:

In the name of Allah the Beneficient, the Merciful

Supplicate with this Dua for forty nights after half way through the night/midnight:

(((O Allah, you are the Guide for the confused, and a refuge for the distressed, and a provider for the oppressed. There is no deity for me other than You so I call upon Thee, and there are no associates with you so I beseech Thee.

Bless Muhammd and the family of Muhammad and hasten for my affair relief, and lead me to get closer from that which sounds on your door, and pacify my movement in the site of your sanctuary and by your side, (I am) requesting your witness/testimony, and I am your lowly servant that is humble, and you are the Lord, the Al-mighty, the Exalted in might.

Show me the affair of Ahmad Al-Hassan in the most clear representation, and articulate my/the tongue – if he is your guardian – (to) his truth, and his allegiance, and his victory; – and if he was your enemy – (to)his falsehood, his war.

O Thou Who inspired to the disciples(of Jesus(a.s)) and bore witness to them that Jesus(a.s) is His messenger, {And when I (Allah) revealed/inspired to Al-Hawariyyun (the disciples of Jesus) to believe in Me and My Messenger, they said: “We believe. And bear witness that we are Muslims.}{The Holy Qur’an (5: 111)}. Bear Witness for me and clarify for me this affair, so that my hair, skin, flesh and bones may witness (to the affair).

And the Earth has not lessened, from me and my soul, (in the belief)that Your Witness/testimony is the greatest witness/testimony, {Say: “What thing is the most great in witness?” Say: “Allah (the Most Great!) is Witness between me and you;}{The Holy Qur’an (6: 19)}.

O Thou Who presented Himself to the disbelievers with the message of Muhammad (pbuh), (He)bearing Witness and said:

{And those who disbelieved say: You (O Muhammad) are not a Messenger. Say(O Muhammad): Sufficient as a witness between me and you is Allah}{The Holy Qur’an (13: 43)},

{Or say they: “He (Muhammad) has fabricated it.” Say: “If I have fabricated it? still you have no power to support me against Allah. He knows best of what you say among yourselves concerning it (i.e. this Qur’an)! Sufficient is He as a witness between me and you! And He is the Oft-Forgiving, the Most Merciful.”}{The Holy Qur’an (46: 8)},

{Say: “Sufficient is Allah for a witness between me and you. Verily He is Ever the All-Knower, the All-Seer of His slaves.”}{The Holy Qur’an (17: 96)}.

So they renounced in Your Witness/evidence. Witness/Testify for me O Lord, as I will not renounce Your witness/evidence, and I witness that visions are: true with You, and a forefront, and Your inspiration, and Your Words that You have favoured on the Worlds.

O Thee who commended Ibrahim and hastened the Prophets from his offspring. Because he believed the visions and then You said(swt): {And We called out to him saying: O Ibrahim! * You have indeed shown the truth of the vision; surely thus do We reward the doers of good}{The Holy Qur’an (37: 104-105)}.

And you commended Maryam and then You said (swt): {And Mary the daughter of ‘Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord} {The Holy Qur’an (66: 12)}.

O Thee who spoke to Muhammad(pbuh) and then said(swt): {We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur’an, though aforetime thou wast of the heedless. * When Joseph said unto his father: O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselves unto me.} {The Holy Qur’an (12: 3-4)}.

So You named the visions/dreams the best of narratives inside Your Holy Book. And you commended those who believed in them from your guardians, prophets, and messengers; and You vilified those who disclaimed in them and named them muddled/confused dreams and then you said Your saying of truth: {Their reckoning draweth nigh for mankind, while they turn away in heedlessness. * Never cometh there unto them a new reminder from their Lord but they listen to it while they play, * With hearts preoccupied. And they confer in secret. The wrong-doers say: Is this other than a mortal like you? Will ye then succumb to magic when ye see (it)? * He saith: My Lord knoweth what is spoken in the heaven and the earth. He is the Hearer, the Knower. * Nay, say they, (these are but) muddled dreams; nay, he hath but invented it; nay, he is but a poet. Let him bring us a portent even as those of old (who were Allah’s messengers) were sent (with portents).}{The Holy Qur’an (21: 1-5)}.
And the crowd and guards/army of pharaoh said: {They said: Confused/muddled dreams, and we do not know the interpretation of dreams}{The Holy Qur’an (12: 44)}.

And Yusuf believed in the vision and in its foremost, and then You commended him and said(swt): {Yusuf! O truthful one!}{The Holy Qur’an (12: 46)}.

O Allah, cause me to be like your guardians, prophets and messengers; believing in the visions/dreams, (as)a foremost, and Your inspiration, and Your words that You have favoured with on the Worlds, and the best of narratives in Your Holy Book, and that I do not repeal Your testament, nor do I dishonour Your promise)))

Then they should say:

(((Save me O Thy Lord by the right of Fatima, Have Mercy on me O Thy Lord by the right of Fatima, Guide me O Thy Lord by the right of Fatima.)))

* * *

For Allah, the Glorious, and the Prophets, and the Special Preferred Ones testify to Imam Ahmad (pbuh) and to these specifications.

Istikhara (Seeking what is best from Allah)

The dream/vision and Istikhara are ways of the unseen to knowing and identifying/determining the truth of the Successor of Allah on His Earth, and the Qur’an acknowledges/recognizes the dream/vision in the story of [the Prophet] Yousef’s (pbuh) dream, and clarified that it was an evidence upon [the fact] that Yousef was the Successor of Allah on His Earth. And that it is a path that Jacob sought guidance by, and he warned Yousef from telling [his dream/vision] to his brothers, for they would know through it that Yousef is the Successor of Allah on His Earth. There is a difference between saying that the dream/vision is an indication to knowing the Creeds, and the Judgments, and the Jurisprudence/Laws and the Doctrine (Fiqh), and saying that the dream/vision is indicative towards identifying/determining the truth of the doctrine of the Successor of Allah on His Earth.

There have been many traditions (Ahadith) narrated from the Ahlul Bayt (pbut) concerning the importance of Istikhara, here are a few of them for you:

Narrated from Abi Abdullah (Imam Ja’far As-Sadiq) (pbuh): “Pray two Rakats and seek what is best from Allah (Istakhar), for by Allah, there has not been a Muslim who asks Allah what is best (by Istikhara), except that He chooses what is best for him.” [Wasa’il Al Shia / Door of Prayer and Istikhara].

And from him (pbuh): Whomever seeks Allah’s guidance (does Istikhara) while being content/satisfied with whatever He chooses, then Allah certainly chooses what is best for him.” [Same source].

And from him (pbuh): “We used to learn how to seek Allah’s guidance (Istikhara), as we used to learn the chapter from the Qur’an.” Then he said:If I do Istikhara I do not care on which side I fall. [Same source].

And many more than that, and there have been traditions narrated forbidding the disagreeing with the Istikhara and disobeying it, or turning towards a matter, and entering into it without seeking what is Allah’s guidance/what is best from Allah (Istikhara) regarding it. For from Abi Abdullah (pbuh):“Whoever enters a matter without seeking what is best from Allah (Istikhara) then he is afflicted, he shall not be rewarded.” [Same Source].

And from him (pbuh): “Allah, the Glorified and Exalted, said: ‘From the Misfortune of my servant is that he does the works and does not seek My guidance (does not seek what is best from Me/does not make Istikhara). [Same Source].

And from him (pbuh), some of his companions asked him: “Who are the most honorable/noble creations with Allah?” He (pbuh) said: “[Those whom] are engaged most frequently in the remembrance of Allah, and are most obedient to Him.” It was said: “Who are the most hateful creations with Allah?” He (pbuh) said: “Those whom accuse Allah.” It was asked: “And does anyone accuse Allah?!?!” He (pbuh) said: “Yes, those whom seek what is best from Allah (does Istikhara) and the response comes back with what he hates so he becomes angry/discontent because of that, verily, that is the one who accuses Allah.” [Same Source].

And numerous ways of doing Istikhara and asking Allah and knowing His, The Glorious, answer have been narrated from the Holy Prophet (pbuh & his family) and the Ahlul Bayt (pbut).

Verily, Safwan Al Jamal, and he is from the companions of the two Imams Al Kathim and Al Ridha (pbut) became certain, through Istikhara, about the Imamate of Imam Al-Ridha during the Fitna of The Waqifite (The Stoppers)

And from Ali ibn Mo’ath, he said: “I said to Safwan bin Yahya: ‘By what thing have you determined that Ali – meaning [Ali] Al Rida (pbuh) – [is the Imam]?’ He said: ‘I prayed, and supplicated to Allah, and I sought what is best from Allah (made Istikhara) and became certain that he was him (the Imam)’” (Ghayba Al-Toosi: p. 54). Consequently, Safwan Al Jamal determined the Imamate of [Ali] Al Rida (pbuh) through seeking what is best from Allah (Istikhara).

And upon you is this very important hadith (tradition) which links/connects Istikhara with Imam Al Mahdi (pbuh).

Kitab Al Ghayba – Muhammad bin Ibrahim Al Ni’mani – p. 221 & 222.

From Abi Muhammad Musa bin Haroun bin Isa Al Ma’bady, he said: “Abdullah bin Muslima bin Qa’nab narrated to us saying: Suliman bin Bilal narrated to us saying: Ja’far bin Muhammad (Upon them Peace) narrated to us from his father, [who narrated] from him grandfather, [who narrated] from Al Hussein bin Ali (Upon them Peace), saying: “A man came to the Prince of the Believers (Upon him Peace) and said to him: ‘O Prince of the Believers! Tell us regarding this Mahdi of yours!’ So he (pbuh) said: ‘If the cyclists cycle , and the believers became fewer, and the foreign/imported [ones] go away, then that is that.’ So he said: ‘O Prince of the Believers! From who is this man?’ So he (pbuh) said: ‘From Bani Hashem….. until he said: Then he returned to the description of The Mahdi (pbuh) and said: His cave is the most vast, and he is the most knowledgeable of you, and the most merciful of you. O Allah, make his sending an exit from adversity , and unite by him the nation, so if Allah chooses for you [that you recognize him] then determine [to go to him], and do not turn away from him if you were granted success in [knowing] him, and do not go past him if you were guided to him, ah, and he pointed with his hand to his chest longing for seeing him.”

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How to know if Sayyed Ahmad al-Hassan pbuh is truthful?

In the Name of Allah, the Merciful, the Intensely Merciful,

And All Praise be to Allah, Lord of the Worlds. And May Allah send Peace upon Muhammad and the Family of Muhammad, the Imams and the Mahdis.

{Then by the Lord of the heaven and earth, indeed, it is truth – just as [sure as] it is that you are speaking.} {The Holy Qu’ran Surat Adh-Dhāriyāt (The Winnowing Winds): 23}

The Almighty said: {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -} {The Holy Qur’an Surat Al-Ĥaj (The Pilgrimage): 27}. This is what Abraham (pbuh) was assigned , and this is what all of the Prophets, and Vicegerents, and Messengers, were assigned, and it is to proclaim, meaning to call, the people towards the truth. As for guiding them, they were not assigned [to do that], and as for presenting proofs and signs, they were not assigned [to do that], except in the situations where Allah, the Glorious, the Almighty, wills to disgrace/humiliate the disbelievers, and save the heedless by His, the Glorious, Grace, for the fact that the people have tainted their nature, and their ears became deaf upon hearing the voice of truth, and their hearts became covered by material glitter and desire, then this is their sin and it is upon them that they [must] make up for it. Firstly let them listen to the truth, and the voice of truth, therefore the Almighty said: {There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in the tyrant and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.} {The Holy Qur’an Surat Al-Baqarah (The Cow): 256}. So disbelieving in the tyrants provides, at the very least, the appropriate environment of freedom in order to hear the voice of truth and hear the voice of Allah.

The sheep recognize/know their righteous Shepard by his voice, those whom are from Allah hear the voice of Allah and recognize the voice of Allah, and the word of Allah, and the wisdom of Allah, and they [are able] to distinguish it very well from the foolishness of Al Shaitan (Satan).

This is everything (So whomever disbelieves in the tyrant and believes in Allah) whomsoever disbelieves in the tyrant certainly recognizes/knows his voice and his repulsive image which is repeated in every era, for he is Nimrod, and the non-working religious scholars in the time of Abraham, and Pharaoh, and the religious scholars in the time of Moses (pbuh), and Pilate, and Herod, and the Roman Caesar, and the non-working Jewish scholars in the time of Jesus (pbuh), and Chosroes, and Caesar, and the Rulers, and the Hanafi scholars, and Christian scholars, and the Jewish scholars in the time of Muhammad and those, and the Muslim Rulers, and the Muslim scholars, and the Muslims in the time of the Imams and all of them, and the non-working Shia scholars in this time. Have you seen how the tyrants circle is vast and great, and how it is mostly tyrants, and therefore the Almighty said: {You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Supremacy is not but for Allah . He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.} {The Holy Qur’an Surat Yūsuf (Joseph): 40}. So the tyrants’ circle includes all those whom do not believe that Supremacy is for Allah, or even those whom recite with their tongues that Supremacy is for Allah while their actions and works [suggest] differently, all of those and whomsoever follows them they are tyrants, and followers of tyrants, and worshippers of tyrants, they do not worship Allah. And if they prostrate, verily they prostrate to Shaitan, and if they perform pilgrimage (Hajj), verily their pilgrimage is to Shaitan. and if they fast, verily,their fasting is to Shaitan, because they admit to that which is to Shaitan either by their sayings or by their actions, and they deny that which is to Allah either by their saying or by their actions. Their apparent worship is worthless with Allah, but rather His Angels see them standing mocking Allah, the Glorious, the Almighty, and [I] seek refuge with Allah. So how ugly is their stance, that is what Allah, the Glorious, describes as {And their prayer at the House was not except whistling and handclapping. So taste the punishment for what you disbelieved.} {The Holy Qur’an Surat Al-’Anfāl (The Spoils of War): 35}.

Those whom are from Allah hear the words of Allah, and the true followers (Shia) of Muhammad and the Family of Muhammad recognize very well the voice of the Righteous Shepard.

And does the human lose the voice of his Imam?

Is it possible that the son not recognize the voice of his father, whom raised him, because he heard in the crowds of the world many voices, is this possible??!!

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Is the Yamani Infallible?

With regards to the limits of the Yamani character, it has been narrated in a narration from Al-Baqir (pbuh):

“And there is no banner that is more guiding than the banner of the Yamani, it is the banner of guidance, for he calls to your Companion. So if the Yamani comes out, it becomes prohibited for all people and every Muslim to sell weapons, and if the Yamani comes out, rise up to him, for his banner is the banner of guidance, and its prohibited for any Muslim to turn away from him. So whoever does so then he is from the people of hell, for he calls to the truth and to The Straight Way” [Al-Ghayba: Muhammad Ibn Ibrahim A’Noamani: p. 264].

And in it:

Firstly: “its prohibited for any Muslim to turn away from him. So whoever does so then he is from the people of hell ”:

And this means that the Yamani is an owner of the Divine Wilayah (Divine Authority), for there is not a person who is a proof upon the people such that their turning away from him enters them into Hell while they pray and fast, except if he was from among the Successors of Allah on His Earth, and they are the owners of the Divine Wilayah (Divine Authority) from among the Prophets and the Messengers and Imams and the Mahdis.

Secondly: “for he calls to the truth and to The Straight Way .”:

And calling towards the truth and towards The Straight Way, or The Straight Path, means that this person does not make mistakes entering the people into falsehood or existing them from the truth, meaning that he is infallible whose infallibility has been mentioned. And by this meaning there becomes a benefit for this restriction or limitation in determining the character of The Yamani. As for [the person] presuming any other meaning for these words “he calls to the truth and to The Straight Way” verily [by doing that] he would be making their (pbut) words useless, so there would be no restriction nor limit to the character of the Yamani, far be that from them (pbut). 

And the conclusion of what was presented in the first and the second points is that: the Yamani is a proof (Hujja) from the proofs (Hujjaj) of Allah on His Earth, and is an Infallible whose infallibility has been mentioned. 

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Excerpt from 'Advice to the Students of the Academic Hawzas and to all those whom seek the truth' By: Imam Ahmad Al Hassan (pbuh):

I ask the students in the Scientific Hawza’s in Najaf and in Qom, and in every place, that they accept from me this advice [that is] between the hands of a grievous punishment, and that they return to the words of the progeny of Muhammad, as they have been commanded to by Allah and not to throw away the wisdom of the Yamani, like the wind throws away the chaff of plants, for they will become filled with regret when regret will be of no avail.

O people: {I convey to you the messages of my Lord, and I am to you a trustworthy adviser.} [1] and not less, therefore, may they do justice to themselves in the same way as Queen Sheeba, {Indeed, it is from Solomon, and indeed, it reads: ‘In the name of Allah , the Entirely Merciful, the Especially Merciful,}[2]

Narrated from Abi Khadijah from Abi Abdullah (PBUH) that he said: “When the Qaim (PBUH) rises, he will arrive with a new Commandment from Allah, just as the Messenger of Allah, Upon him and his progeny peace, summoned men to a new set of commandments at the beginning of Islam.” [3]

Any truth seeker reading this narration should prepare himself to receive a new Commandment other than which is familiar with them, rather, certain narrations have described the Command of the Qaim as being strange/unusual and his companions as being strange/unusual. “Islam began as [something] strange/unusual and shall return as [something] strange/unusual, so [send] my glad tidings to [those whom are] strange/unusual.” [4]

However, unfortunately, every group desires that the Imam (PBUH) comes in accordance to that which they desire and according to the plan which they decide for his (PBUH) rise, and rather, it must be that the Imam (PBUH) comes through those whom they decided to follow. And as such: {each faction, in what it has, rejoicing.} [5]. Thus, if the Imam arrives from another path {they said, “Why was this Qur’an not sent down upon a great man from [one of] the two cities?”} [6]

And if he arrives by a plan in which they have not been [previously] notified and informed of and comes with a new Command, then he is not the Imam to them, and thus it must be that he is faced with denial and mockery and ridicule. And as said, the Al-Mighty:

{Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him!} [7], he does not reach their hearing nor does he concern them, therefore, they will end with the matter of fighting Imam Al-Mahdi, Upon him Peace.

Narrated from Al-Baqir, Upon him Peace: “When the Qaim (PBUH) rises, he will go to Kufa and ten thousand persons called the Batriyya, who will be earing arms, will come out against him (PBUH). They will say: ‘Go back where you came from. We have no need of you O son of Fatimah.’ He will put them to sword until he comes to the last of them. Then he will enter Kufa. There he will kill every doubting hypocrite and he will destroy their palaces. He will kill those who fight for them until the Almighty Allah is satisfied.” [8]

And this advice is for all those whom fear hostility and do not desire to be amongst those whom will face the Imam saying “Go back O son of Fatimah”.

* * *


[1] The Holy Quran Surat Al-’A`rāf (The Heights): 68

[2] The Holy Quran Surat An-Naml (The Ant): 30

[3] Al-Ashrad, Ch. 2, P. 384, Bihar al-Anwar, V.52, P. 338, Majam Ahadith Al-Imam Al-Mahdi (AS), Ch. 4, P. 53.

[4] Neel Al-Awtar lilshukani, Ch. 9, P. 229, Majam Ahadith Al-Imam Al-Mahdi, Upon him Peace, Ch. 1, P. 274, Musua Ahadith Ahlulbayt (PBUT) Ch. 4, P. 138.

[5] The Holy Quran Surat Al-Mu’minūn (The Believers): 53

[6] The Holy Quran Surat Az-Zukhruf (The Ornaments of Gold): 31

[7] The Holy Quran Surat Yā-Sīn (Ya Sin): 30

[8] Arshad Al-Mufeed, Ch.2, P. 384, Bihar al-Anwar, V. 52, P. 338, Majam Ahadith Al-Imam Al-Mahdi, Upon him Peace, Ch. 3, P. 308


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Ahadith Regarding the 12 Mahdis

1- The Will of prophet Muhammad [pbuhf] written on the night of his death:

“O Father of Al Hassan, bring me a leaf and a pen”, and he dictated his will until he came to a position where he said “O Ali, there will be twelve Imams and after them there will be twelve Mahdi’s. You, O Ali, are the first of the twelve Imams, God has named you in his heavens Ali Al Mortada,The Prince of the believers, Grand truthful, the bright Farouq (Judge and differentiating between true and false), the trusted, and the Mahdi (rightly guided). These names may not be truly attributed to other than you. O Ali, you are my guardian on my own family, their living and their dead. My women, whom you maintain shall find me tomorrow, and whom you reject I am acquitted of her. I will not see her and she will not see me on the day of resurrection, and you are the successor (Khalifa) on my nation after me. If the day of death comes to you, hand the will over to my son Hassan the very beneficial. Then if the day of death comes to him, let him hand the will over to my son Al Hussein, the Martyr, the Pure and the Assassinated. If the day of death comes to him, let him hand the will over to his son, the master of the servants and worshipers Ali.If the day of death comes to him, let him hand the will over to his son, Mohamed Al Baqir.If the day of death comes to him, let him hand the will over to his son, Jaâfar Al Sadiq (the honest).If the day of death comes to him, let him hand the will over to his son, Moussa Al Kadhim (The Patient).If the day of death comes to him, let him hand the will over to his son, Ali Al Reda.If the day of death comes to him, let him hand the will over to his son, Mohamed Al Thiqa (The Trustworthy).If the day of death comes to him, let him hand the will over to his son, Ali Al Nasih (The Advisor). If the day death of comes to him, let him hand the will over to his son, Al Hassan Al Fadil. If the day of death comes to him, let him hand the will over to his son, Mohammed the Mandate of the Holy Family of Mohamad Peace be upon them all. These are the twelve Imams. Then there will be twelve Mahdi’s after them. then when the day of death comes to him, let him hand the will over to his son, the first of the close ones, he has three names, one like mine and my Father’s: Abdollah (Servant of God), Ahmad and the third name is The Mahdi (the guided) and he is the first Believer.”

The will of the Holy Prophet Mohammad (pbuh & his family) was mentioned in the following references:

• Chaykh Tawssi, Ghayba li Tawssi p.150

• Chaykh Hor L’Amili, Itbat Lhodat vol.1 p.549

• Chaykh Hor L’Amili, Al’Iqad Min Alhajaa p.393-3

• Chaykh Hassan Ben Soulayman Al Hiliy, Mokhtassar Al Bassa’ir p.159-4

• Al Allama Lmajlissi, Bihar Al Anwar vol.53 p.147

• Al Allama Lmajlissi, Bihar Al Anwar vol.36 p.260

• Chaykh Abdo Allah Albahrani, Al’awalim vol.3 p.236

• Assayid Hachim Albahrani, Ghayat almoram vol.1 p.370

• Assayid Hachim Albahrani, Al Insaf p.222

• Al Fayd Al Kachani, Nawadir Al Akhbar p.294-9

• Chaykh Al Mirza Annouri, Annajm Attaqib vol.2 p.71

• Assayid Mohammad Mohammad Sadiq Assadr , Tarikh Ma Baad Addohour p.641-11

• Achaykh Al Mayanji, Makatib Arrassoul vol.2 p.96

• Chaykh Kourani, Mokhtassar Mo’jam Ahadith Al Imam Al Mahdi p.301-13

2- Abi Hamza narrated from Abi Abdullah [pbuh] in a long hadith that he said:“O Aba Hamza, from among us 11 Mahdies after the Qa’im from the progeny of Al-Hussain [AS]” -Ghaiba, Al-Tosi page 478-479.

3- Abi Baseer said: I told Al-Sadiq Ja’far bin Muhammad [pbuh]: O son of the Messenger of Allah, I heard from your father [pbuh] that he said: there will be 12 Mahdies after the Qa’im, he said: he said 12 Mahdies and not 12 Imams, but they are folk of our Shia who call people to pledge allegiance to us and to know our right” –Kamal Al-Deen wa Tamam Al-Ni’emah, Sheikh Al-Sadooq page 358.

4- Abi Abdullah [pbuh] said: from among us 12 Mahdies after the Qa’im [pbuh] from the progeny of Hussain [pbuh]” –Muntakhab Al-Anwar Al-Mude’ah, Sayyed Baha’a Al-Deen Al-Najafi p.353-354

5- Al-Hadrami narrated from Abi Ja’afar [pbuh] saying: I asked him which spot on earth is the most favoured after the Haram of Allah [swt] and the Haram of his Messenger [pbuhf]? He said: “Al-Kofah O Aba Baker, it is the virtuous and purified, in it are the graves of the dispatched prophets, the non-dispatched [prophets] and the honest successors. And in it is the Mosque of Suhail where God has not sent a Prophet unless he prayed inside it, and from it the justice of God appears and in it will be His Riser and the Risers after him, and it is the dwellings of the prophets, successors and the righteous ones” – Kamel Al-Ziyarat by Ja’afar bin Muhammad bin Qoloweh, page 76.

Imam Abu Ja’afar [pbuh] mentions the Mahdies saying: “and the Risers after him”, which means after the Qa’im (pbuh). So he names the Mahdies by (Risers).

6- Habbah Al-Arni said: the Prince of the believers [pbuh] went out to Heera and said: “this will be joined to this” and he pointed with his hand to Kofa and Heera “until a cubit in between them will be sold in Dinars, and then in Heera a mosque shall be built which has 500 doors,the caliphate of the Qa’im [May God hasten his relief] shall pray in it, because the mosque of Kofa will be small for them and 12 Imams of justice will pray in it – Bihar AlAnwar v.52 p.474, Tahtheeb AlAhkaam by Sheikh Al-Tosi v.3 p.245

The Prince of believers states in this narration that a mosque will be built in Heera where the caliphate of the Qa’im will pray in it, and then he [pbuh] said:“and 12 Imams of justice will pray in it” and those Imams [pbut] will pray in it after the Qa’im [pbuh] builds it, which means they are not the same 12 Imams, but rather they are those whom other narrations names them by (Mahdies).

7- A dua from Ahlul Bait [pbut]: “O Allah and pray upon the holders of his covenant, attain them their hopes, make their lives longer and grant them victory. Fulfil what you have entrusted them from the matter of your religion, and make us their helpers and supporters of your religion, and pray upon his pure fathers, the rightly guided Imams…” – Mikyal Al-Makarim v.2 p.73

The dua here is for the Qa’im [pbuh] and the holders of his covenant are his successors as it is clear. This dua mentions the phrase: “Fulfil what you have entrusted them from the matter of your religion” because they [pbut] are entrusted with the matter of religion. And the proof that the intended here are the Mahdies is that he prays upon the Mahdies and then he prays upon his pure fathers, meaning the fathers of the Qa’im [pbuh].

8- Imam Sajad said: ((the Qa’im from us will rise and then after him will be twelve Mahdis)) Sharh Alkhbar 3/400 (Explanation News 3 / 400.)

9- In the dua reported from a woman who was in the house of Imam Al-Mahdy [pbuh] and Sheikh Al-Tosi related it to us: “O Allah pray upon Muhammad Al-Mustafa, and Ali Al-Murtatha, and Fatima Al-Zahraa, and Al-Hassan Al-Reza, and Al-Hussain Al-Musaffa and all the successors, the lights of the gloominess and the banners of guidance and the signs of piety and the firm handhold and the strong rope and the straight path. And pray upon your successor and the holders of his covenant and the Imams from his sons, and make their lives longer…” – Ghaibat Al-Tosi p.28, Bihar Al-Anwar v.52 p.22.

The woman reports the dua from Imam Al-Mahdy when he prays upon his fathers and followed it by praying upon the Mahdies and he says when mentioning the Mahdies (and make their lives longer) and it is known that the Imams of his forefathers are dead, so he is praying for the Mahdies [pbut].

10- It is narrated from Imam Al-Askary on the Dua of 3rd of Sha’ban: and the successors from his progeny after their Qa’im and his occultation –Bihar v.53 p.94.

11- Sayyid ibn Tawoos said: and we have chosen what ibn Abi Qurra has mentioned in his book on the authority of Muhammad ibn Essa bin Ubaid, on the authority of the virtuous one [pbut]: and repeat on the night of 23rd of the Month of Ramadan while you are standing and sitting and at all times and during the whole month….say after praising Allah Taala and praying upon His prophet and his progeny peace be upon them:

“O Allah cherish Your supporter, the one who rises with Your matter Muhammad ibn Hassan (may peace and blessings be upon him and his forefathers), in this hour and in every hour as a patron, a protector, a leader, a victor, an evidence, and assister; until you accommodate him on earth being obeyed, and allow him to enjoy it lengthwise and breadthways, and make him and his offspring the Inheriting Imams.


(Kitab alIqbaal p.86 & Bihar Al Anwar, vol.86, p.340; And vol.94, p.349; And vol.99, p.314)

12- Sheikh Al-Sadooq narrated that Imam Al-Jawad peace be upon him said:

“If you are done with the written prayer, say: I have approved Allah as a Lord, and Islam as a religion, and the Quran as a Book, and Muhammad as a prophet and Ali as a master and Al-Hassan and Hussain and Ali ibn Al-Hussain …. and Al-Hujja ibn Al-Hassan ibn Ali as Imams. O Allah your supporter is Al-Hujjah so protect him… and make him the Riser of your matter and the victorious of your religion and show him what he delights in his self, his progeny, his family…”

(Ma La Yahzarho Al-Faqeeh: vol.1 p327, Al-Kafi: vol. 2 p.548)

13- The Duaa written in a notebook by Imam Mahdi and given to Yacoob bin Yousef Al-Tharrab Al-Ghassani, narrated in the book of Sheikh Al-Tosi: “In the name of Allah the Merciful, the Intensely Merciful… (he prayed upon all the 12 imams, till Imam Mahdi peace be upon him) :

“… O Allah give him and his progeny, and his Shia … what makes him pleased and delighted” … until he says: “O Allah, pray upon your supporter and upon his heirs apparent and the Imams of his sons and make their lives longer…” 

(Ghaiba by Sheikh Al-Tosi p.273-280)


Reliable Chain of Narrators: 

Sayed son of Tawoos, he said: and we have chose what was mentioned by son of Abi Qura in his book and he said it was from a source from Ali son of Alhassan son of Ali son of Fathal from Muhammad son of Eesa son of Abeed from the rightous ones (Ahlulbayt a.s) he said:

“O Allah be for your guardian, the one who rises with your matter Muhammad ibn Hassan, to his fathers peace and blessings in this hour and every hour, a patron, a protector, a leader, a victor, an evidence, and assister, until you make him on earth be supported and make him enjoy its height and breadth and make for him an offspring Imams that inherit  Bihar Al Anwar v.49 p.349

1. Najashi called him Thiqa p.397 -1066-Muhammad son of Ali son of Yaqoob son of Isa’ac son of Abi Qura Abu AlFaraj AlQana’e the writer, he is Thiqa (reliable), heard a lot and wrote a lot” Mustadrakat Ilm AlRijal v.7 p.251-252-14111-(Thiqa by agreement)

2. (Book)Ibn Tawoos says he received all duas from Ibn Abi Yaqra and he is Abu AlFaraj Muhammad son of Abi Qura and he is a well known reliable person by agreement.

3. Ali son of Alhassan son of Ali son of Fathaal son of Omar son of Ayman Mawla of Akrama son of Rib’ee AlFayath Abu Alhassan-AlNajashi in his Rijal p.257-258 -676 “.. the most reliable and knowing about narrations”

4. Najashi p.333-334-896-Muhammas son of Eissa son of Abeed son of Yaqteen son of Musa Mawla Asad son of huzaima, Abu Jaafer, praised by our friend he is reliable.

From Ahmad son of Muhammad AlaYadi from Ali son of Uqba from his father (Uqba son of Khaled) Abi Abdullah(a.s)he said: “From us after the Riser (a.s) are 12 Mahdis

Baha Al Deen AlNajafi called him Thiqa Muntakhab Alanwar AlMuthee’a p.250 he called him (The Thiqa(reliable) Ahmad son of Muhammad Alayaadi May Allah give him mercy) Sheikh AlToosi called one of his books as Alhassan-fine-(AlShafa Wal Jala)

AlNajashi p.271-710 Ali son of Uqba son of Khaled Alasadi Abu Alhassan Mawla is Thiqa (reliable) Thiqa (reliable).

Uqba son of Khaled-Tafseer AlAyashi Surat Yunus p.125 Through Abi Abdullah a.s it tells us he is praised by his eminence. v.6 p.186,185 and v.3 p.142,132

From Sheikh Ali AlNumazi AlShahroudi in Mustadrikaat Ilm AlRijaal Alhadeeth v.5 p.247-147 hadeeth#9432 Uqba son of Khaled: From the companions of AlSaadeq (a.s) Uthman son of Imran from the say of AlSaadeq (a.s) saying to Uqba and Uthman and AlMa’la: Greetings! Greetings with all of you! Faces that love us and we love them.

Imam AlSaadeq a.s says to Uqba: Mercy be upon you O AhlulbaytRijal AlToosi v.2 p.634


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Misinterpreted Mutashaabih Narrations of Ahlul Bayt (a.s) (Regarding the Yamani)

by HussainTheShortcomer


Salam alaykum readers,

In this article I will mention some misinterpreted Hadith that have been brought forth by scholars and their followers. These misinterpretations are performed by fallible people, they use Mutashaabih Hadith (unclear, ambiguous) in an attempt to refute concepts such as a successor to Imam Mahdi (a.s) and the concept of 12 Mahdis (a.s). While doing this they contradict 100s of Mohkam Hadith (clear, unambiguous) that describe the 12 Mahdis (a.s) and the successor of Imam Mahdi (a.s).

It is well known in Islam that Mohkam/clear verses in Qur’an are taken as first priority and then the Mutashabih/unclear. To understand the Mutashabih verses of Qur’an we refer to Hadith. And to understand Mutashabih Hadith we look at Mohkam Hadith, and it is never the other way around (using Mutashabih/unclear Hadith to try and understand Mohkam/clear Hadith).

Here is the Samary narration, “whoever claims al-Mutashahada [to have communication with Imam Mahdi (a.s) before the emergence of Sufyani (l.a) and the Call he is a lying impostor."

To understand this Mutashabih Hadith from Imam al-Mahdi (a.s) one must pay attention to the Arabic word "من" translated to 'whoever', this can also be translated to "some" or "some of" as well as many other translations. So the correct interpretation which does not contradict the Hadiths about the Yamani (a.s) is: "some of those whom claim al-Mutashahada [to have communication with Imam Mahdi (a.s)] before the emergence of Sufyani and the Call he is a lying impostor.”

A Hadith from Imam al-Sadiq (a.s): “And likewise (like Jesus (a.s) is the occultation of the Qaim (a.s) since the Ummah will disbelieve in it for its length, ranging from a speaker (speaking) non sense by him saying that he (the Qaim a.s) has not been born, and another saying he was born and then died, and another saying the eleventh (a.s) was without offspring, and a speaker saying: ‘this will increase to thirteen and upwards’, and a speaker who disobeys Allah (swt) by his saying: the Spirit of the Qaim speaks through the body of someone else.” - Kamal Al-Deen, page 354-355 and similar one in Ghaibat Al-Tusi, page 170.

The line in question, and used in an attempt to refute the Yamani (a.s), is “this will increase to thirteen and upwards”. And the implication here is that saying there will be a thirteenth is wrong (especially) during the occultation of the Qaim (as). Now let us look into this Mutashabih Hadith.

The English word “increase” was used because of the word “يتعدى”. If this Arabic word was looked in a comprehensive dictionary, the word “increase”will not be found. Here is a list of the possible words: “to exceed, transcend, surpass, outreach; to overreach, extend beyond; to overstep, go beyond; to cross, traverse; to pass, go past”.

From here, if one was to translate using any of the mentioned words, it would bring about different implications. And the implication is that, the Qaim (a.s) will be exceeded and someone will go beyond the Qaim a.s. In other words, he, the Qaim a.s (as), will pass away such that the thirteenth will go beyond him (the Imamate and authority would ‘pass’ to the thirteenth), and this is the most logical translation and meaning, as well as the most sound interpretation that does not contradict 100s of other Hadith. Hence the correct interpretation/translation is, from Imam al Sadiq (a.s): “..and a speaker saying: it [the Imamate/authority] will go beyond to thirteen or upwards, .. .”

Also if we look at the other sentences, they either denote the death of Imam Mahdi (a.s) or his absence during the occultation. “He was not born” implying he was absent during the occultation, “born and died” death during occultation, “eleventh was without offspring” implying his absence during the occultation, “Qaim’s Spirit speaks through someone else’s body” implying absence of Imam Mahdi (a.s) and instead claiming he is inside another body.

Thus it is only logical that this line “this will exceed to thirteen and upwards”is referring to the death or the absence of Imam Mahdi (a.s) during the occultation. Thus it can not be used to refute the Yamani character as he is present during occultation in which Imam Mahdi (a.s) is alive (and not deceased or absent during occultation). And since the Yamani (a.s) says that Imam Al-Mahdi (a.s) is alive, and is calling towards the Wilaya/authority of Imam Al Mahdi (a.s), then this Hadith does not apply at all.

Here is a Hadith about the Yamani, Sufyani and Khurasani all emerging in one day, from Imam al Baqir (a.s), he said: “The emergence of the Sufyani, Yamani and Khurasani is in one year, in one month, in one day, ordered like the order of beads, some people will follow some of them and there will be misery on every face, woe to those who stayed far away from them, and there is no banner more guided than the banner of the Yamani, his banner is the banner of guidance because he calls/invites to your Companion/Sahib (Sahib al Zaman a.s), so if the Yamani emerges he will make arms dealing forbidden for the people and every Muslim, and if the Yamani emerges then rise up towards him, indeed his banner is the banner of guidance, and it is not permitted for a Muslim to turn away from him, and whoever does this then he is from the people of the hellfire, because he calls/invites to the truth and to the straight path.” - Ghaibatul Nu’mani page 255-256.

Upon first inspection of this Hadith, it becomes very clear that the Yamani (a.s) is very important because he calls/invites to Imam Mahdi (a.s). Now back to the topic of emergence of all 3 in one day, Imam al Baqir (a.s) instructed us: “if the Yamani emerges then rise up to him”, so now I will ask a question to those who remember their duties to the family of the household of the Prophet (s.a.w), Is it possible that the entire world has only one day to recognize the Yamani and save themselves from hellfire?

Surely the answer to that is no, and how can the entire world study the Hadith and Qur’an about how to distinguish the true claimant, during one day? Rather,‘emergence of Yamani, Sufyani and Khurasani in one day’ is ambiguous and can be interpreted in more than one way. It can be interpreted that this‘emergence’, is an emergence for war, and that the Yamani, Sufyani and Khurasani will all come out for war in one day, and that before this the Yamani appears and will have made himself known and called/invited people to Imam Mahdi (a.s), which is the call of the Supremacy of Allah (swt).

Also let us look at this re-occuring Hadith inside the book Ghaibut-Nu’mani, Imam al-Baqir (a.s) said: “The owners/possessors of all the banners before the Qaim’s banner are tyrants.”

And here is what Sheikh Nu’mani says (May Allah (swt) Bless him): “Information has come to us that every banner lifted before the Qaim is inside the hellfire – or its owner is a tyrant – and the like, yet in this [Hadith] an exclusion has been made to the Yamani’s banner because it is in front of the appearance (of Qaim), and as for the Yamani, who is he? His knowledge is to Allah.”

So Sheikh Nu’mani (May Allah (swt) Bless him) recognized the importance of the Yamani (a.s), but said his knowledge is with Allah (swt).

And this is the reality of it, that for 1400 years the people could not put the puzzle together, and it was done purposefully by Allah (swt) and the Ahlulbayt (a.s) so that it will come only when it is the right time and the right claimant.

This is a Hadith about a Dajjal (l.a) from Basra who comes before the Mahdi (a.s), Imam Ali (a.s) said: “Thus there are Dajjals from the children of Fatima (a.s), and a Dajjal emerges from Basra and he is not from me and he comes before all the other Dajjals.” – Malahim walFitan, door.36, p.123.

The word “Basra” was translated from “Dijlat alBasra”. As presented by the video from brother Mohammad (Zolfigar), the word “Dijlat” means Tigris, and the Tigris and Euphrates both merge to form “Shat al Arab” which is next to Basra, and this is called a confluence.

And this is the translation of it “emerges from Tigris of Basra”. And the reason why Imam Ali (a.s) is saying this is to indicate a province or location around this area, and this fits the description of Meesan, a province around Dijlat al Basra (Tigris of Basra).

And this is also made clear from another Hadith by Imam Ali (a.s): “Then the Rightly guided and Guiding Mahdi emerges that takes the banner from the hand of Jesus son of Mary (a.s), then the emergence of Dajjal, the Dajjal will emerge from Meesan of a direction of Basra.” - Malahim walFitan, door.54, page.134.

And one of the reasons that people disbelieve in Imam Ahmad (a.s) is because of Haidar Imshatat (l.a).

Reason being he used to be one of the followers of Imam Ahmad (a.s) but then opposed Imam Ahmad (a.s) and claimed to be the Yamani himself. He died shortly after this but only after causing much confusion. And since he was born in Meesan, these Hadith could be referring to him as the very first imposter/Dajjal from the imposters. However, some people like to use Haidar Imshatat (l.a) as a proof against Imam Ahmad (a.s), not realizing that there are many followers of previous Prophets (a.s) that opposed them later on. And one of these is Judas Iscariot who was once healing people as his master Jesus (a.s) did, and later on betrayed Jesus (a.s) and secured himself a spot in hell fire.

Now a Hadith about the Mahdis (a.s):

Imam Hussain (a.s) said:

“From us is twelve Mahdiyan (Mahdis), the first of them is the Prince of the Believers Ali ibn Abi Talib, and the last of them is the ninth from my offspring, he is the Qaim (rising) with Truth.. .”

Here the Imams (a.s) have been called Mahdis (a.s) which simply means rightly guiding, and there is nothing wrong with that as this is an attribute.

Does this contradict the Hadiths about the 12 Mahdis (a.s) from the children of Imam Mahdi (a.s) (the twelfth Imam a.s)?

No it does not, because this Hadith talks about “12 Mahdis” … “From us is twelve Mahdis …”, the last of ‘these’ 12 Mahdis is the Qaim (a.s).

And the description of these twelve Mahdis (a.s) and their inclusion in this Hadith) does not imply or suggest the exclusion of the 12 Mahdis (a.s) from the children of the Qaim (a.s).

And here is another example Inshallah. Abi Abdullah (a.s) was asked:

“Who are the Prophet’s (s.a.w) progeny?” He said: “The companions of the Cloak.”

Now does this Hadith mean that the inclusion of Ali (a.s), Fatima (a.s), Hassan (a.s) and Hussain (a.s) implies the exclusion of the Imams (a.s) from the children of Hussain (a.s)? No it does not.
This is because by the inclusion of one person/group does not mean the exclusion of another person/group.

And there are many Hadiths that speak of the Imams (a.s) being Mahdis (a.s), and the Mahdis (a.s) being Imams (a.s), including the Will of the Prophet (s.a.w) which calls Ali (a.s) as a Mahdi (a.s). And here is a Du’a about Imam Mahdi (a.s) calling his children Imams:
“O Allah be a guardian for the Qaim of your command, Muhammad ibn al-Hassan al-Mahdi, … and make him and his offspring Imams that inherit.” – Bihar Al Anwar v.94 p.349

It has been shown through many Hadiths that the first companion (from 313) is the Yamani (a.s), the First Mahdi (a.s), and he is from Basra and his name is Ahmad.

But what about these 2 narrations that do not mention Ahmad from the Basra companions, Imam Ali (a.s) says: “The first of them is from Basra and the last of them is from Ibdaal, as for those from Basra: they are Fi’l and Muharib,”

And Imam Ali (a.s) says: “Indeed the first of them is from the people of Basra and the last of them is from Ibdaal, and the ones from the people of Basra are 2 men: the one being Ali and the other being Muharib.”

And Imam Ja’far (a.s) says about Basra: “From Basra: Abdulrahman and with him is A’ataf bin Sa’ad, and Ahmad, and Maleeh, and Hamad bin Jabir.”

And from the first 2 narrations we see only 2 people from Basra, but from the other narration we see 5 people from Basra. And the inclusion of those 2 does not mean the exclusion of people from the third narration. Rather there could be even more people from Basra other than these mentioned.

And here is another argument, let us look at the name of the enemy of Ahlulbayt (a.s) and the Yamani (a.s), the Sufyani (l.a): ”A group of people from Kufa asked Ameer al-Mu’mineen (a.s): ‘O Ameer al-Mu’mineen, what is the name of this Sufyani?’ So he said: “His name is Harb bin ‘Anbasa … from the lineage of Yazeed bin Mu’awiya bin Abi Sufyan.’ “

In Arabic “Harb” means war. Since we know that the Yamani (a.s) is the one that kills the Sufyani (l.a) during a big war. It could be interpreted that Ahmad, the Yamani, was being mentioned by Imam Ali (a.s) as “Muharib”, which means in Arabic warrior or fighter. So the Yamani is the Muharib (war fighter) of the Sufyanis Harb (war).

And now the Hadith about the ‘man before the Mahdi’;
Imam Ali (a.s) said:

“A man will come out before the Mahdi from his Ahlulbayt (family) in the East, he carries the sword on his shoulder for eight months; killing and mutilating; and he goes towards Baytul Maqdis (Quds) and he does not reach it until he dies.” - Kanz Al Umal v.7 p.261 (14/588, Hadith 39669).

In Arabic the word for death can also mean to calm down or diminish, in the Mawrid dictionary the following definitions can be found: to die down, subside, abate, let up and also it says this context of the word is similar to “sakan” and“hada” both meaning to calm down or to quieten.

And so this context of the word could be used to give another meaning “and he does not reach it until he dies down” (die down: to subside, diminish). More specifically, the subsiding of his wrath, and this is of course when Allah (swt) Places Mercy in his heart, as narrated from Imam Baqir (a.s):

“He will place the sword on his shoulders for 8 months [it will be] turmoil and pandemonium until Allah is pleased.” I said: ‘How will he know that Allah is pleased?’ He said: ‘Allah (swt) will cast mercy into his heart.’ “ – Ghaibata AlNu’mani, p.164.

This wrath that will go on for 8 months is very intense, such that the people will complain and say if he was actually from the children of Fatima (a.s) then he would have mercy, as narrated from Ali (a.s):

“Allah releases the trials through a man from us, he will afflict them with destruction/humiliation, he will not give them anything except the sword, he will place the sword on his shoulder for eight months, until they say: ‘By Allah, this person is not from the children of Fatima (a.s), if he were from her (a.s) children, he would have surely had mercy on us.’ “ - alA’raf alWardi fi Akhbar alMahdi, (1/109), Hadith 130.

The concept of the 12 Mahdis (a.s) has been accepted by many Shia scholars, however they refuse the Yamani (a.s) by saying that the First Mahdi must be the direct child of Imam Mahdi (a.s) as said in the Will of the Prophet (s.a.w), the Prophet (s.a.w) said:

“If the day of death comes to him (Hasan al-’Askari a.s), let him hand it over to his son, Mohammed the Preserver of the Holy Family of Mohamad (a.s). These are the twelve Imams. Then there will be twelve Mahdi’s after them. Then when Allah receiveth him, let him hand it over to his son, the first of the close ones, he has three names, one like mine and my Father’s: Abdullah (Servant of God), Ahmad and the third name is The Mahdi (the guided) and he is the first Believer.”

First of all before I relate the saying of the Imams (a.s), I would like to give out a warning. The Children of Israel failed a test very similar to this one and we must learn from them and heed the advice of the Imams (a.s), otherwise we will just follow their footsteps, as narrated from the Prophet (s.a.w):

“By He Who has my soul in His hand, you will follow in the footsteps of those before you, shoe by shoe, footstep by footstep, such that you will not miss their way and the tradition of the Children of Israel will not miss you.” – Ayashi book of interpretation, part.1, p.303.

If you would like to avoid taking the path of the Children of Israel then, with all sincerity, read the words of the Imams (a.s), from Abi Baseer, from Abi Abdullah (a.s), he said:

“Verily Allah Al-Mighty inspired to ‘Imran: ‘I am granting you a righteous and blessed son, he heals the blind and the leper and gives life to the dead by permission of Allah, and I have made him a Messenger to the Children of Israel.’

So ‘Imran told his wife Hannah about this and she was the mother of Mariam (a.s), so when she was pregnant she thought in her mind she was pregnant with a son, so when she gave birth she said: ‘Lord, I have given birth to a female and the male is not like the female’, meaning the daughter can not be a Messenger, and Allah (swt) said:

‘And Allah knew what she gave birth to, thus when Allah Al-Mighty granted Jesus (a.s) to Mariam (a.s), it was him (Jesus a.s) that He (swt) gave news to ‘Imran about and promised him. Hence if we say something about a man anything, and it appeared in his child or the child of his child then do not reject or deny it.” – Al-Kafi, vol.1, page.535.

From this Hadith from them, Ahlul Bayt (a.s), we understand that the First Mahdi (a.s) does not have to be the direct son of Imam Mahdi (a.s).

From alFatheel ibn Yasar, from Abi Ja’far (a.s):

“I said to him (a.s): ‘For this decree (Amr) is a time?’ So he said: “alWaqatun[Those who give times] have lied, [indeed] they have lied.”

This Hadith has been misinterpreted in many ways. Generally following the theme that people who say “the Yamani is here/has emerged” or “the emergence of Imam Mahdi (a.s) is close” are liars according to Abi Ja’ar (a.s). The emergence of Imam Mahdi (a.s) has many signs, these signs help us to know if we are close or not. Saying that the emergence of the Mahdi (a.s) is close does not count as “giving a time”. The Imam (a.s) was referring to those who give specific time periods.

Also saying that the Yamani (a.s) has emerged at a specific time (i.e. 1999) does not fulfill the criteria of this Hadith either. That is because the Imam (a.ds) was asked about the decree or ‘Amr’, and this is of course referring to the emergence of Imam Mahdi (a.s) as he is Sahib al-Amr.

For the purpose of learning from the Children of Israel, the full narration will be given, Abi Ja’far (a.s) said: “alWaqatun [Those who give times] have lied, [indeed] they have lied. Verily when Moses (a.s) went out [from his people] going towards his Lord, he promised them [that he will be absent for] 30 days, so when Allah (swt) added 10 [days] to these 30 [days], his people said about him: ‘Moses (a.s) has broken his promise’, so they constructed their construction [a golden cow to worship]. Hence if we narrate to you a narration, and what we narrated arrives [in this world], then you should say: ‘Allah (swt) has told the truth.’ And if we narrate to you a narration, and it arrives different then what we narrated, then you should say, ‘Allah (swt) has told the truth’, you will be rewarded twice [for this].” AlGhaiba alNu’mani, page, 305.


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The Will Of the Prophet Muhammad (pbuh & his family)


In accordance with the Qur’an and the Narrations from the AhlulBayt (pbut) it is incumbent upon every Muslim that he leaves behind a will.

{It has been enjoined upon you that when you approach death and you are leaving behind your personal property, make a will according to law for your parents and others close to you. This has been enjoined upon the God-Fearing as a duty from Allah.} [1] 

And Mohammed bin Faisel reports from Abi Alsabh that he asked from Abi Abdullah (pbuh) regarding the will, [to which the] Imam (pbuh) replied: ‘It is an essential duty of every Muslim.’ [2]

And Mohammed bin Abi Youmar reports from Hamad bin Usman who heard from Abu Abdullah (pbuh): ‘Allah (swt) blesses His (swt) servant before his death by restoring His servants vision, hearing and mind so that he may make a will. It, however, depends on him to leave the will or not to, but this is the comfort extended to him before death. This is the duty upon every Muslim.’ [3]

Abi Naeem narrates from Abi Hamza who heard from Imam Mohammed Baqirsws: ‘Allah (swt) Says : “[ O ] the sons of Adam I (swt) blessed you with three: 1) I (swt) have concealed your sins from your family, for if they come to know about your sins they would not (bother to) bury you. 2) I (swt) gave you wealth and asked for a loan from you (to give to the poor) but you did not give it for good causes. 3) Before your death I (swt) return back your senses, so that you may leave behind a will for good causes in wealth but you didn’t consider it.”’ [4]

Therefore, if the AhlulBayt (pbut) stated that leaving a will is in fact a ‘duty upon every Muslim’, how could it be that the best of Allah (swt)’s creation, whom precedes all others in dedication, worship, sincerity, honor, and work, could fail to do so. And there are many narrations that support the fact that the Prophet Muhammad (pbuh & his family) did indeed succeed – by the permission of Allah (swt) – in leaving a will. Even though he was denied the request to write his will at first by a few of his companions [5], nevertheless, he was granted success in accomplishing the Will of Allah (swt).

And here are few of many narrations which validate the fact that the Prophet Muhammad (pbuh & his family) did indeed leave a will behind.

It is narrated from Mohammed Bin Muslim who heard from Imam Abu Jafar (pbuh): ‘The will is an obligation, and the Messenger of Allah (pbuh & his family) has also left a will, it is the duty of all Muslims to do the same.’  [6]

And in Hadith No. 11 of the book ‘Kitab Sulaym ibn Qays Al Hilali’ we find Imam Ali (pbuh) saying:

‘O Talhah, were you present when the Holy Prophet (SAW) asked for a paper so that he could write that with which the Ummah does not deviate and oppose? At that time your companion said what he said – (ie Allah’s Messenger is delirious.). At that time the Holy Prophet (SAW) became very angry and left it.”

Talhah said: “Yes I was present at that time.”

Ali (AS) said: “When you people left, the Holy Prophet (SAW) told me all these and also told me what he wanted to write and he wanted people to be witness to it. At that time Archangel Jibre’eel informed him that Allah Azz Wa Jall knew what opposition and separation the Ummah will have. Then he asked for a paper and asked me to write what he wanted written and made three people witness it – Salman, Abu Dhar and Miqdad, and he told the names of the Imams who are guides, whose obedience Allah has commanded till the Day of Judgment...”

Thus, it is clear that the Prophet Muhammad (pbuh) did indeed leave a will behind. Now let us examine these two narrations from Abi Abdullah (pbuh):

Al Harth ibn Al-Mugheera he said to Abi Abdullah (Imam Ja’fer) (pbuh): ‘How do we know about Saaheb Al-Amr (companion of the matter)?’ He said:‘Peacefulness, dignity, knowledge, and the will. [7]

Abi Abdullah (Imam Ja’fer) (pbuh) said: ‘The companion of the matter will be known for three qualities it will not be given to anyone except himself. He is the first before anybody (with these qualities), he is his successor and he has the weapon of the Holy Prophet (pbuh & his family), and his will and that is something that I do not separate myself from.’ [8]

Imam Ahmad Al Hassan, the Yamani from Ale Muhammad (pbut), came forth calling people back to worship of the One True God, and back to the one Straight Path, the path leading to Allah (swt), and did so bringing forth the will of the Holy Prophet Muhammad (pbuh & his family), which he (Ahmad (pbuh)) is mentioned in it by name. And this blessed will of the Prophet Muhammad (pbuh & his family) can be referenced in 14 individual books:

The Prophet Muhammad (pbuh & his family) said to Ali Ibn Abi Taleb (pbuh) during the night of his death:

‘O Father of Al Hassan, bring me a leaf and a paper’, and he dictated his will until he came to a position where he said: ‘O Ali, there will be twelve Imams and after them there will be twelve Mahdi’s. You, O Ali, are the first of the twelve Imams, God has named you in his heavens Ali Al Mortada, The Prince of the believers, Grand truthful, the bright Farouq (Judge and differentiating between true and false), the trusted, and the Mahdi (rightly guided). These names may not be truly attributed to other than you. O Ali, you are my guardian on my own family, their living and their dead. My women, whom you maintain shall find me tomorrow, and whom you reject I am acquitted of her. I will not see her and she will not see me on the day of resurrection, and you are the successor (Khalifa) on my nation after me. If the day of death comes to you, hand it over to my son Hassan the very beneficial. Then if the day of death comes to him, let him hand it over to my son Al Hussein, the Martyr, the Pure and the Assassinated. If the day of death comes to him, let him hand it over to his son, the master of the servants and worshipers Ali. If the day of death comes to him, let him hand it over to his son, Mohamed Al Baqir.If the day of death comes to him, let him hand it over to his son, Jaâfar Al Sadiq (the honest).If the day of death comes to him, let him hand it over to his son, Moussa Al Kadhim (The Patient).If the day of death comes to him, let him hand it over to his son, Ali Al Reda.If the day of death comes to him, let him hand it over to his son, Mohamed Al Thiqa (The Trustworthy).If the day of death comes to him, let him hand it over to his son, Ali Al Nasih (The Advisor). If the day death of comes to him, let him hand it over to his son, Al Hassan Al Fadil. If the day of death comes to him, let him hand it over to his son, Mohammed the Mandate of the Holy Family of Mohamad Peace be upon them all. These are the twelve Imams. Then there will be twelve Mahdi’s after them. then when Allah receiveth him, let him hand it over to his son, the first of the close ones, he has three names, one like mine and my Father’s: Abdollah (Servant of God), Ahmad and the third name is The Mahdi (the guided) and he is the first Believer’.

— Sheikh Al-Toosi, Al-Ghayba p.150.

— Sheikh Hor Al-Amili, Ithbat Al-Hodat Vol. 1 p.549.

— Sheikh Hor Al-Amili, Al-Iqath Min Al-Haj’a p.393-3.

— Sheikh Hassan bin Soulayman Al Hilli, Mokhtasar Al Bassair p.159.

— Al-Allama Al-Majlisii, Bihar Al-Anwar Vol. 53 p.147.

— Al-Allama Al-Majlisii, Bihar Al-Anwar Vol. 36 p.260.

— Sheikh Abd Allah Al-Bahrani, Al’awalim Vol. 3 p.236.

— Al-Sayyed Hashim Al-Bahrani, Ghayat Al-Maram Vol. 1 p.370.

— Al-Sayyed Hashim Al-Bahrani, Al-Insaf p.222.

— Al-Fayth Al-Kachani, Nawadir Al-Akhbar p.294-9.

— Sheikh Mirza Annouri, Annajm Al-Thaqib Vol. 2 p.71.

— Al-Sayyed Muhammad Muhammad Sadiq Al-Sadir , Tarikh Ma Ba’d Al-Thohoor p.641-11.

— Sheikh Al Mayanji, Makatib Arrassoul Vol. 2 p.96.

— Sheikh Al-Korani, Mokhtasar Mo’jam Ahadith Al-Imam Al-Mahdi p.301-13.

And this will has been recognized and accepted by a Shia twelver Channel (Shia of Marjii), who narrated it on their channel along with the mentioning of the 12 Mahdis and the first of them being Ahmad.

And Shiekh al-Tusi, who was known as the ‘Father of the Shia’, and who started the very first Hawza of Najaf, Iraq, wrote in his book ‘Ghaibat ul Tusi’,regarding his opinion on the authenticity of the will of the Holy Prophet (pbuh & his family):

قلنا أما الذي يدل على صحتها فإن الشيعة الامامية يروونها على وجه التواتر خلفا عن سلف و طريقة تصحيح ذلك موجودة في كتب الامامية

“We have said: ‘And what has lead to its authenticity, the Shia Imamya see it on the way of Tawaater (definite degree of surety) disregarding the others, and the way it has been authentic is present in the books of the Imamya.’

And I ask you by the Right of Muhammad (pbuh & his family) that you turn to Allah (swt) with sincerity and an open heart in this matter.

And peace be upon you, and the Mercy of Allah and His Blessings.


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[1] - The Holy Qur’an (2:180)

[2] - Manlayazahooul faqi Vol-4.Page-181.

[3] - Manlayazahooul faqi Vol-4.Page-180.

[4] - Al-khisal Vol-1.Page 136.

[5] - Narrated from Ibrahim bin Musa, from Hisham, from Muamar, from Abdullah bin Muhammad, from Abdulrazak, from Muamar, from Al-Zahri, from Ubaidullah bin Abdullah, from Ibn Abbas (May Allah be pleased with them), he said:

When Allah’s Apostle was on his deathbed there were some people in the house and among was Umar bin Al-Khattab, so the Prophet said, “Come, let me write for you a statement after which you will never go astray .” Umar said, “The Prophet is delirious, we have the Book of Allah, it is enough for us.”  The people present in the house differed and quarrelled. Some said, “Go to him so that the Prophet may write for you a statement after which you will never go astray,” where others said the same as what Umar said. When they caused a disagreement and a cry before the Prophet, Allah’s Apostle said, “Go away!” Ubaidullah narrated that Ibn Abbas said,, “It was very unfortunate that Allah’s Apostle was prevented from writing that statement for them because of their disagreement and noise.” — Al-Bukhari, Volume 7, Chapter 70, Narration No. 573.

[6] - Manlayazahooul faqi Vol-4.Page-181.

[7] - Basa’er Al-Darajat Muhammad ibn Al-Hassan Al-Safar p. 509.

[8] - Basa’er Al-Darajat Muhammad ibn Al-Hassan Al-Safaar p.202.

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No one can choose a caliph except the Almighty Allah

By: Shaykh as-Sadouq


Almighty Allah says:

And when your Lord said to the angels, I am going to place in the earth a vicegerent… (Surah al Baqarah 2:30)

There is a ‘tanween’ on ‘Jaa-il’ here and this is a right, which Allah has kept only for Himself. He says:

Surely I am going to create a mortal from dust! (Surah Saad 38:17)

Here, there is a ‘tanween’ on ‘khaaliq’, which is an attribute selected by Allah only for Himself. Therefore if a person claims that he has the right to elect a caliph then he should be asked to create a man out of dust. If this is not possible for him, the second thing is also out of his capacity because both of them have the same origin. The angels did not have the right to appoint a caliph in spite of their excellence and infallibility. Almighty Allah did this job on His own and made it a proof on His creatures that there is no way for you to appoint an Imam. The Angels did not have any way to appoint an Imam in spite of their pure intentions, loyalty and infallibility. Almighty Allah has praised them in many verses, as in the following:

Nay! They are honored servants; They do not precede Him in speech and (only) according to His commandment do they act. (Surah Anbiya 21:26-27)

And in another verse as:

They do not disobey Allah in what He commands them, and do as they are commanded. (Surah Tahrim 66:6)

How can a man who has a defective mind, foolishness and ignorance do this job perfectly? We can see that Almighty Allah did not leave any commandment including Salaat, Zakat, and Hajj etc. to the wish of man. Then how is it possible to hand over the choice of the most important of all aspects to man?

- [Kamaaluddin wa Tamaamun Ni’ma Volume 1, P. 21]


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Right To Appoint Leaders

Abu Muhammad al-Qasim ibn al-’Ala’has narrated from ‘Ad al-’Aziz ibn Muslim the following:

“We had been with Imam Reza (asws) at Marw. During an assembly in the central mosque on Friday, we attended the gathering. It was when we had just arrived (in Marw). People spoke and discussed about the issue of Imamate (Leadership with Divine Authority). All the differing opinions among people in this matter came up. I then went to see my Moula (asws) and informed Him of the people’s controversies over the issue of leadership.

The Imam (asws) smiled and then said the following: ”O ‘Abd al-’Aziz, people are ignorant and their opinions have mislead and deceived them. Allah, the Most Holy, the Most High, did not cause His Holy Prophet (saw) to leave this world before completing for Him the religion.

Allah sent Him the Holy Quran in which all things are clearly explained. Allah has explained in the Holy Quran what is lawful (halal) and what is unlawful (haram). He has explained totally the limits and the rules for all issues that people may face in the affairs of life. Allah, the Most Holy, the Most High, has said, “We have left nothing without a mention of it in the Book. . . .” (6:38)

During the last visit of the Holy Prophet (saw) to Makka for pilgrimage towards the end of His life the following verse of the Holy Quran was sent to Him. “On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion. . . .” (5:3) The issue of Imamate (leadership) is part of the completion of religion.

The Holy Prophet (s.a.w) did not leave this world before explaining to His followers the principles of their religion and show them the path clearly, and He left them on a point of a path that faced the direction of the truth. He raised Ali (asws) amongst them as a flag and Imam. He did not leave anything that His followers needed without full explanation. Those who think that Allah, the Most Holy, the Most High, has not completed His religion, they rejected the book of Allah and those who reject the book of Allah they have become expressed unbelievers in it.

Do they realize the value and the status of the Imamate of the ‘Umma (the nation) to justify their selection? Imamate in fact, is far sublime in values, greatest in position, highest in status, the most exclusive issue in all aspects, the most profound and deep for the intellect of the people to reach and grasp it in their opinions, or to appoint an Imam through their selection. The Imamate is that particular distinction which Allah, the Most Holy, the Most High, has distinguished Ibrahim, the very close friend (al-Khalil), after Prophet hood. This close friendship is the third stage in the progression of spiritual degrees.

It is a virtue with which, He honored him and established his fame. He then said, “Behold! I have made you an Imam for the people”. Abraham, the close friend, then out of delight pleaded “Please let it be in my offspring also.” Allah, the Most Holy, the Most High, said, “My covenant does not go to the unjust ones.” (2:124)

Thus, this verse has declared Imamate of all the unjust ones as unlawful till the Day of Judgment and it has established it for those clean and free of evil and injustice. Allah, the Most Holy, the Most High, bestowed him more honors in establishing Imamate in purified and clean persons of his offspring.

“We granted him Isaac and Jacob as a gift and helped both of them to become righteous people (21:72). We appointed them as leaders to guide the people through Our command and sent them revelation to strive for good deeds, worship their Lord, and pay religious tax. Both of them were Our worshipping servants.” (21:73)

So the Imamate remained in his offspring inheriting it from each other, generation after generation, until Allah, the Most Holy, the Most High, made Prophet Muhammad (s.a.w) to inherit it. And He, Allah, the Most Holy, the Most High, said, “The nearest people to Abraham, among mankind, are those who followed him, and this Prophet (Muhammad) and the true believers. Allah is the Guardian of the true believers.” (3:68)

So the Imamate belonged to Him particularly, and He (s.a.w), then, entrusted Imam Ali (asws) with it by the command of Allah, the Most Holy, the Most High, as He had made it obligatory.

It then came to be in Ali (asws)’s purified offspring who are free of all sins, to whom Allah has given knowledge and faith, as in the words of He Who is Most High. “Those who have received knowledge and have faith will say, “By the decree of Allah, you have remained for the exact period which was mentioned in the Book of God about the Day of Resurrection. This is the Day of Resurrection, but you did not know.” (30:56)

Imamate will remain in the Sons of Imam Ali (asws) exclusively, till the Day of Judgment and there will no prophet after Muhammad (saw). Wherefrom then have these ignorant people received the right to select Imams? ” Imamate is, certainly, the position of the prophets, and the inheritance of the successors. Imamate indeed, is the representation (khilafa) of Allah and the deputy of the Messenger (s.a.w), and the office of Amir al-mu’minin (asws) and the inheritance of Imam Hasan (asws) and Imam Hussain (asws)

“Imamate is, in fact, the reins of the religion, the social system of the Muslims. It is best for the world, and honor for the believers. Imamate (Islamic leadership) is Islam’s maturing root, and its towering branch. Through the Imam (asws)prayers are complete, Zakat, (charity) is paid, fasting, is maintained, Hajj is performed and Jihad, proper defense is exercised, the wealth of the nation (fay’) and charity (sadaqat) are increased, the laws are enforced and the frontiers are protected and defended.

“The Imam (asws) declares as lawful what Allah has done so and prohibits what Allah has prohibited. He enforces the criminal laws of Allah, defends the religion of Allah and he provides guidance with wisdom, good advice and with the topmost strong evidence.

“The Imam (asws) is like the risen sun that beautifies the world with its light and is in the horizon above the harm of hands and eyes. The Imam (asws) is as the bright moon, the shining lamp, the brilliant light, and the guiding star in the depth of darkness, in the middle of the towns, in the wilderness and the high seas. The Imam (asws) is as crystal-clear water to thirst, an indicator of true guidance and the protector against destruction. The Imam (asws) is as fire of a lighthouse that provides warmth and guidance for those who seek heat protection against fatalities. Whoever would depart him would perish.

“The Imam (asws) (in terms of blessings) is as the rain-bearing cloud, the drenching rainfall, the shining sun, the shadow providing sky, the open fields, the gushing forth spring, as a pond and a garden. The Imam (asws) is as a comforting friend, a very kind father, a real brother, a tenderhearted mother of a small child, a refuge for people in disastrous conditions. The Imam (asws) is Allah’s trustee over His creatures, His authority over His servants, His representative in His lands, the preacher of His cause and the defender of His sanctuary.

“The Imam (asws) is clean of sins, free of faults, possesses special knowledge and is distinguished in forbearance. The Imam (asws) maintains law and order in religion. He is the might of the Muslims to enrages the hypocrites, and futile to unbelievers. The Imam (asws) is the peerless person of his time, no-one can reach even near his rank in virtue and no scholar is comparable to him. His is exclusive in all virtues of which none is acquired or is sought after; in fact, his virtues are all bestowed up on him by the source of all virtue, the Generous One.

Who is he that can know all about the Imam (asws), or can select him? To affirm the ability of selection is very far from the truth. Intellects have become confused, understanding has lost the meaning, awareness is frustrated, eyes have become dull and tired, the great ones have become humble, the sagacious ones have become bewildered and people of forbearance have lost patience.

The orators have become speechless, the intelligent ones have become ignorant and the poets have become exhausted. The man-of-letter has become helpless, people of eloquence have turned wordless to speak of any of the aspects of his status or a virtue of his virtues and instead have confessed their helplessness in the matter. How can one speak of him in full, or describe him in the real sense or understand anything of his affairs or find an alternative for him sufficient for what he sufficed. There is no such thing and no where such is found.

He is like a star away from the reach of those who try to reach, or those who try to describe. Where does the idea of selecting him would then stand in such case? How can then reasons and intellects reach him and where can one find a person like the Imam (asws)?

“Would they think that such a person can be found outside the family of RasoolAllah (saw)? Their souls, I swear by Allah, have told them a lie. Falsehood has induced in them evil hopes. Be on your guard.

They intend to raise the Imam (asws) by their confused, fruitless and faulty intellects and their misleading opinions. It would do nothing good except taking them away from the truth. (May Allah be their adversary. Where are they headed.) (Holy Quran 9:30) They have aimed at a difficult task and have spoken something meaningless.

They have strayed far away from the truth and have faced huge confusions. They have knowingly ignored the Imam (asws).It is Shaitan who, has made their deeds to seem attractive to them and has blocked them from reaching the path of guidance when they know it fully.

They have turned from the choice of Allah and His Messenger and His family to accept their own choice. The Holy Quran calls up on them,“Your Lord creates and chooses (to grant mercy) to whomever He wants. (In matters of guidance) they (unbelievers) do not have the choice to choose whatever they want.Allah is too exalted to be considered equal to anything else.” (28:68) Quran also says, “The believing men and women must not feel free to do something in their affairs other than that which has been already decided for them by God and His Messenger. One who disobeys God and His Messenger is in plain error. (33:36)

Quran further says, “What is the matter with you? How could you judge this to be so? (68:36). Do you have a book from which you study (68:37) that tells you to do whatever you want? (68:38). Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment? (68:39).

(Muhammad), ask which of them can guarantee that on the Day of Judgment (68:40). They will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful.” (68:41).

Again the Holy Quran says, “Is it that they do not think about the Quran or are their hearts sealed?” (47:24) Or as it says, “. . . their hearts were sealed and they were left with no understanding.” (9:87) or like, “Do not be like those who said that they have heard (the Messenger’s commands) but do not pay any attention to them (8:21).

The most wicked beasts in the sight of Allah are the deaf and the dumb who have no understanding (8:22). Had they possessed any virtue, Allah would certainly have made them hear. Even if Allah were to make them hear, they would still turn away from (the words of Allah).” (8:23) or like, “you said that you had listened but you disobeyed.. . .” (2:93) It is the grace from Allah and He gives to whoever He wills. Allah is possesses great generosity.

How would they have the right to choose the Imam (asws)? The Imam (asws) is one that is not ignorant of anything. He enjoys the blessings of the exclusive prayers of the Messenger of Allah and of being of the progeny of the Holy Lady, al- Batool (sa). There is not a question about Their genealogical purity.

He is of the house of Quraysh and the top most in clan of Hashim and of the family of the Messenger of Allah, enjoying the happiness of Allah, the Most Holy, the Most High, is the honor of all nobility. He is of the offspring of ‘Abd al-Manaf. He possesses a body of increasing knowledge. He is perfect in forbearance, the only one to qualify for the position of Imamate (leadership).

He has full knowledge of the politics, whose obedience is obligatory by the command of Allah. He is appointed for Imamate by the command of Allah, the Most Holy, the Most High to give good advice to the servants of Allah and to protect the religion of Allah. Allah grants success and support to the prophets and the Imams (asws) through His treasured knowledge and command in a way that is granted to no one else. Thus, Their knowledge is above the knowledge of the people of Their times as mentioned in the following words of Allah. “Is the one who guides to the Truth a proper guide or one who himself cannot find guidance unless he is guided (by others)? What is wrong with you that you judge (so unjustly)?” (10:35) and in, “Whoever is given wisdom, certainly, has received much good. . . .” (2:269). Or as about Talut in the following words, “Allah has chosen him as your ruler and has given him physical power and knowledge. Allah grants His authority to anyone whom He wants. Allah is Provident and All-knowing. (2:247) or as He has said about His Prophet (saw.),“Allah has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly Allah’s favor to you has been great.” (4:113)

He also said about the Imams (asws) from the family of the Holy Prophet (s.a.w) “Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom (4:54). Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment.” (4:55)

When Allah, the Most Holy, the Most High, chooses a person for the affairs of His servants, He opens his heart for the task, places in it the fountains of wisdom and inspires him with knowledge. He then never becomes tired of answering questions and never becomes confused to miss the right answer. He is infallible, Divinely supported, successful and guarded. He is immune from sins and shortcomings and faults. Allah has granted Him this exclusively so that He would serve as the Divine authority over His servant, as a witness over them and this is grace of Allah that He grant to whoever He wills and Allah’s grace is the greatest. Can one amongst the people have such things so they would choose him as the Imam (asws) or can their selected person have such distinctions to be preferred over the others?

They, swearing to the house of Allah, have transgressed against the truth and have thrown the book of Allah behind their backs as if they do not know. In the book of Allah there is guidance and cure but they have ignored it and have followed their own desires. For this reason Allah has criticized, expressed anger and condemned them in His words as follows. “Who strays more than one who follows his desires without guidance from Allah? Allah does not guide the unjust people.” (28:50) .

“The fate of the unbelievers will be to stumble and their deeds will have no virtuous results;” (47:8)

“This act greatly angers Allah and the believers. Thus does Allah seal the hearts of every arrogant oppressor.” (40:35).

May Allah grant blessings up on Prophet Muhammad and His family and may He grant them peace, a great deal of peace.”

- (Al Kafi H 523 Ch 15 h 1)


Imam Mahdi (AS), when Sa’d b. ‘Abdillah al-Qummi asked him the reason why people cannot elect an Imam for themselves, replied,

‘Would he be a righteous man or a corrupt man?’

I said, ‘Righteous.’

He said, ‘Is it possible that the selected individual be actually corrupt, for no one really knows what passes through another’s mind, in terms of their righteousness or corruption?’

I said, ‘Yes’.

He said, ‘That is the reason why.’

- [Nur al-Thaqalayn, v. 2, p. 76, no. 283]


Imam al-Sadiq (AS) said, ‘Whoever associates with an Imam chosen by Allah a leader whose leadership is not endorsed by Allah, [is tantamount to having] ascribed a partner to Allah.’

- [Ibid. p. 373, no. 6]


The Prophet (SAWA) said, ‘Verily your Imams are your representatives before Allah, therefore be careful whom you follow in your religion and your prayers.’

- [Bihar al-Anwar, v. 23, p. 30, p. 46]


Imam al-Sadiq (AS) said, ‘When the Day of Judgment comes… an address will come from Allah, the Exalted, saying, ‘Lo! whosoever accepts the leadership of an Imam in the worldly abode should follow him wherever he takes him, hence ‘those who were followed will disown the followers…’

- [Bihar al-Anwar, v. 8, p. 10, no. 3]


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