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The Imam in the Qur’an


الإمام فالقرآن 

The Imam in the Qur’an 


The Mahdi is the awaited sign 


أبي، عن سعد، عن ابن أبي الخطاب، عن ابن محبوب، عن ابن رئاب، عن أبي عبد الله (ع) أنه قال: في قول الله(عزوجل) "هَلْ يَنظُرُونَ إِلَّا أَنْ تَأْتِيَهُمْ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ" فقال: الآيات هم الائمة والآية المنتظر هو القائم (ع) فيومئذ لا ينفع نفسا إيمانها لم تكن آمنت من قبل قيامه بالسيف وإن آمنت بمن تقدمه من آبائه (ع). 

My father from Sa`d from ibn Abu’l Khattab from ibn Mahbub from ibn Ri’aab from Abu `Abdillah عليه السلام.

He spoke regarding the saying of Allah عز و جل: “Are they waiting to see if the angels come to them, or your Lord [Himself], or certain of the signs of thy Lord?! The day that certain of the signs of your Lord do come, no good will it do to a soul to believe in them then if it believed not before nor” (6:158). He said: The signs (ayaat) are the Imams, and the awaited sign is the Qa’im عليه السلام. For on that day a person’s faith will not avail him if he had not already believed prior to his uprising with the sword, even if he believed in those that preceded him from his forefathers (i.e. the previous Imams). (Kamal ad-Deen)

(sahih) (صحيح)


The Mahdi is a hidden favour in his occultation and an apparent favour in his appearance 


حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ أَبِي أَحْمَدَ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ: سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ ع النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَن‏ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا يُسَهِّلُ اللَّهُ لَهُ كُلَّ عَسِيرٍ وَ يُذَلِّلُ لَهُ كُلَّ صَعْبٍ وَ يُظْهِرُ لَهُ كُنُوزَ الْأَرْضِ وَ يُقَرِّبُ لَهُ كُلَّ بَعِيدٍ وَ يُبِيرُ بِهِ كُلَّ جَبَّارٍ عَنِيدٍ وَ يُهْلِكُ عَلَى يَدِهِ كُلَّ شَيْطَانٍ مَرِيدٍ ذَلِكَ ابْنُ سَيِّدَةِ الْإِمَاءِ الَّذِي تَخْفَى عَلَى النَّاسِ وِلَادَتُهُ وَ لَا يَحِلُّ لَهُمْ تَسْمِيَتُهُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْما 

Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrated from his father from Abu Ahmad Muhammad b. Ziyad al-Azidi. 

He said: I asked my master Musa b. Ja`far عليه السلام about the saying of Allah عز و جل, “…and He lavished upon you His favours, both apparent (thahir) and hidden (batin)…” (31:20). He عليه السلام said: The apparent favour is an apparent Imam, and the hidden favour is an occulted Imam. So I said to him: And will there be any [Imam] who is occulted from amongst the Imams? He said: Yes, his person will be occulted from the people’s sight, but his remembrance will not be occulted from the believers’ hearts. And he is the twelfth from us. Allah eases all difficulties for him, helps him overcome all adversities, makes apparent to him the treasures of the Earth, brings close to him all that is remote, eradicates the immensely arrogant through him, and with his hand destroys every disciple of Satan. He is the child of the master of slave women; he is whose birth will be concealed from the people, and whose name is not permissible to be named until Allah عز و جل makes him apparent and fills the Earth with equity and justice as it would have been fraught with injustice and oppression. (Kamal ad-Deen)

(sahih) (صحيح)


Sorrow before his appearance 


حدثنا محمد بن همام قال: حدثنا عبدالله بن جعفر الحميري، قال: حدثنا الحسن بن محبوب، عن علي بن رئاب، عن محمد بن مسلم، عن أبي عبدالله جعفر بن محمد(عليهما السلام) أنه قال: إن قدام قيام القائم علامات: بلوى من الله تعالى لعباده المؤمنين، قلت: وما هى؟ قال: ذلك قول الله عزوجل: ولنبلونكم بشئ من الخوف والجوع ونقص من الاموال والانفس والثمرات وبشر الصابرين قال لنبلونكم يعنى المؤمنين بشئ من الخوف من ملوك بني فلان في آخر سلطانهم، والجوع بغلاء أسعارهم، و نقص من الاموال فساد التجارات وقلة الفضل فيها، والانفس قال: موت ذريع والثمرات قلة ريع ما يزرع وقلة بركة الثمار، وبشر الصابرين عند ذلك بخروج القائم (عليه السلام(ثم قال لي: يا محمد هذا تأويله، إن الله عزوجل يقول: وما يعلم تأويله إلا الله والراسخون في العلم. 

Muhammad b. Himam narrated. He said: `Abdillah b. Ja`far al-Himyari narrated. He said: al-Hasan b. Mahbub narrated from `Ali b. Ri’aab from Muhammad b. Muslim from Abu `Abdillah Ja`far b. Muhammad عليهم السلام.

He said: Prior to the rise of the Qa’im are signs: [including] a sorrow from Allah تعالى for His believing slaves. I said to him: And what is it? He said: It is the saying of Allah عزوجل, “And We shall try you with something of fear and hunger, and loss of wealth and lives and crops; and give glad tidings to the patient” (2:155). He said: “We shall try you” refers to the believers, “something of fear” from the kings of Banu fulan at the end of their rule (sultan), “and hunger” by the foods’ high expenses, and “loss of wealth” is the corruption of trades and the insufficiency of gain (fadl) in them, “and lives” – He said: catastrophic death, “and crops” is the lack of proceeds from what you sow and the lack of merit (baraka) in the crops, “and give glad tidings to the patient” at that, by the appearance of the Qa’im عليه السلام. He then said to me: O Muhammad, this is its interpretation (ta’wil). Verily, Allah عزوجل says, “And none know its interpretation (ta’wil) save Allah and those deeply rooted in knowledge”1 (3:7). (Nu`mani’s Ghayba)

(sahih) (صحيح)


The Imam is the disappearing water in his occultation and the gushing water in his appearance 


حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبدالله قال: حدثنا أحمد ابن محمد بن عيسى، عن موسى بن القاسم، عن معاوية بن وهب البجلي، وأبي قتادة علي ابن محمد بن حفص، عن على بن جعفر، عن أخيه موسى بن جعفر عليهما السلام قال: قلت: ما تأويل قول الله عزوجل: "قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين "فقال: إذا فقدتم إمامتكم فلم تروه فماذا تصنعون. 

My father narrated رضي الله عنه. He said: Sa`d b. `Abdillah narrated. He said: Ahmad b. Muhammad b. `Isa narrated from Musa b. al-Qasim from Mu`awiya b. Wahab al-Bajali and Abu Qutada `Ali b. Muhammad b. Hafs from `Ali b. Ja`far from his brother Musa b. Ja`far عليهما السلام. 

He said: I said to him: What is the interpretation (ta’wil) of the saying of Allah عزوجل, “If your water were to disappear into the earth, who then can bring you gushing water?” (67:30). So he said: If your Imam had vanished and you do not see him, what then will you do?2 (Kamal ad-Deen)

(sahih) (صحيح)


وباسناده إلى ابى بصير عن ابى جعفر (عليه السلام) في قول الله عزوجل: " قل ارايتم ان اصبح ماؤكم غورا فمن يأتيكم بماء معين " فقال: هذه نزلت في الامام القائم يقول: ان اصبح امامكم غائبا عنكم لاتدرون اين هو؟ فمن يأتيكم بامام ظاهر يأتيكم باخبار السماوات والارض وحلال الله وحرامه، ثم قال (عليه السلام): والله ما جاء تاويل هذه الاية ولابد ان يجيئ تأويلها. 

And by this isnad to Abi Baseer from Abu Ja`far عليه السلام regarding the saying of Allah: “Say: Have you considered: If your water were to disappear into the earth, who then can bring you gushing water?” (67:30). He said: This was revealed regarding Imam al-Qa’im, and it says: If your Imam became occulted from you, will you not know where he is? Who, then, will bring you a visible Imam, and news regarding the heavens and the Earth, and that which was made lawful and forbidden by Allah? Then he عليه السلام said: By Allah, what was interpreted regarding this verse is a guaranteed matter to come. (Noor ath-Thaqalayn)

(muwathaq) (موثق)


[1] According to the narrations, those “deeply rooted in knowledge” (ar-rasikhuna fil `ilm) are the Prophet and the twelve Imams.

[2] Just as water is essential to life on Earth, the hujja is also essential. 


The Imams are the blessed towns and their caretakers are the manifest towns 


حدثنا أبي ؛ ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما قالا : حدثنا عبد الله بن جعفر الحميري قال : حدثني محمد بن صالح الهمداني قال : كتبت إلى صاحب الزمان عليه السلام : إن أهل بيتي يؤذونني ويقرعونني بالحديث الذي روي عن أبائك عليهم السلام أنهم قالوا : قوامنا وخدامنا شرار خلق الله ، فكتب عليه السلام : « ويحكم أما تقرؤون ما قال عزوجل : « وجعلنا بينهم وبين القرى التي باركنا فيها قرى ظاهرة » ونحن والله القرى التي بارك الله فيها وأنتم القرى الظاهرة » . 

قال عبد الله بن جعفر : وحدثنا بهذا الحديث علي بن محمد الكليني ، عن محمد ابن صالح ، عن صاحب الزمان عليه السلام . 

My father and Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنهما narrated to us. They said: `Abdullah b. Ja`far al-Himyari narrated to us. He said: Muhammad b. Salih al-Hamadani1 narrated to me. 

He said: I wrote to the Patron of the Age عليه السلام: My household causes me trouble and rebuke me with the hadith narrated from your fathers عليهم السلام that they said, “Our caretakers and our servants are the worst of Allah’s creation”. So he عليه السلام wrote: And He commands that you should recite what He عزوجل says: “And We made between them and the towns which We had blessed manifest towns” (34:18). And by Allah, we are the towns Allah has blessed therein and you are the manifest towns. (Kamal ad-Deen)

(hasan kal-sahih) (حسن كالصحيح)


[1] Muhammad b. Salih al-Hamadani was a companion of Imam Hasan al-`Askari and a trustee of the Mahdi in his minor occultation. Khoei considers him to be majhool, but Majlisi accepted some of his narrations in Mir’at al-`Uqool as reliable. Because of his closeness to the twelfth Imam, his narrations have been accepted in this collection.


The Imams are the side of Allah 


محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن عمه حمزة بن بزيع، عن علي بن سويد، عن أبي الحسن موسى بن جعفر عليهما السلام في قول الله عزوجل: " يا حسرتي على ما فرطت في جنب الله " قال: جنب الله: أمير المؤمنين عليه السلام وكذلك ما كان بعده من الاوصياء بالمكان الرفيع إلى أن ينتهي الامر إلى آخرهم 

Muhammad b. Yahya from Muhammad b. al-Husayn from Muhammad b. Isma`il b. Bazee` from his uncle Hamza b. Bazee`1 from `Ali b. Suwayd from Abu al-Hasan Musa b. Ja`far عليهما السلام about the words of Allah عزوجل, “Woe to me because of my failure to fulfil my duties from the side of Allah…” (39:56). The Imam عليه السلام said that the side of Allah is Amir al-Mu’mineen عليه السلام and so are the successors of the high position until the affair reaches the last one among them. (al-Kafi)

(majhool) (مجهول)


[1] Hamza b. Bazee` was accepted by Majlisi in his Mir’at al-`Uqool, but Khoei considers him to be majhool. We could not find explicit support from the classical sources for his reliability, but his narration was put into this collection regardless.


The Umma must observe the rights of Ahl al-Bayt 


محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: سألت أبا عبدالله عليه السلام عن قوله: " فمنكم كافر ومنكم مؤمن " فقال: عرف الله عزوجل إيمانهم بموالاتنا وكفرهم بها يوم أخذ عليهم الميثاق وهم ذر في صلب آدم وسألته عن قوله عزوجل: " أطيعوا الله وأطيعوا الرسول فإن توليتم فإنما على رسولنا البلاغ المبين " فقال: أما والله ما هلك من كان قبلكم وما هلك من هلك حتى يقوم 

قائمنا عليه السلام إلا في ترك ولايتنا وجحود حقنا وما خرج رسول الله صلى الله عليه وآله من الدنيا حتى الزم رقاب هذه الامة حقنا، والله يهدي من يشاء إلى صراط مستقيم 

Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from al-Husayn b. Nu`aym al-Sahhaf. 

He said: I asked Abu `Abdillah عليه السلام about His words, “... some of you have accepted the faith and some of you have not…” (64:2). So he said: Allah عزوجل has defined their faith through their subservience to us, and defined their disbelief likewise. This took place on the day He asked all the offspring of Adam [in the form of minute beings] to make a covenant. I then asked him about the words of Allah; “Obey Allah and the Messenger, but if you turn away, know that the only duty of Our Messenger is to clearly preach.” (64:12). He said: By Allah, not one of those who were destroyed before nor those who will be destroyed up to the time of the rise of the Qa’im [incurred their fate] but because of their disregard of our authority (wilaya). The Messenger of Allah صلى الله عليه وآله did not leave this world before establishing the great responsibility on this Umma to observe our rights. Allah guides to the right path whomever He wishes. (al-Kafi)

(sahih) (صحيح)


عدة من أصحابنا عن أحمد بن محمد بن أبي نصر، عن حماد بن عثمان عن ابي عبيدة الحذاء قال: سألت أبا جعفر عليه السلام عن الاستطاعة وقول الناس، فقال: وتلا هذه الآية " ولا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم " يا أبا عبيدة الناس مختلفون في إصابة القول وكلهم هالك، قال: قلت: قوله: " إلا من رحم ربك "؟ قال: هم شيعتنا ولرحمته خلقهم وهو قوله: " ولذلك خلقهم " يقول: لطاعة الامام، الرحمة التي يقول: " ورحمتي وسعت كل شئ " يقول: علم الامام ووسع علمه الذي هو من علمه كل شئ هم شيعتنا، ثم قال: " فسأكتبها للذين يتقون " يعني ولاية غير الامام وطاعته، ثم قال: " يجدونه مكتوبا عندهم في التوراة والانجيل يعني النبي صلى الله عليه وآله والوصي والقائم " يأمرهم بالمعروف (إذا قام( وينهاهم عن المنكر " والمنكر من أنكر فضل الامام وجحده " ويحل لهم الطيبات " أخذ العلم من أهله " ويحرم عليهم الخبائث " والخبائث قول من خالف " ويضع عنهم إصرهم " وهي الذنوب التي كانوا فيها قبل معرفتهم فضل الامام " والاغلال التي كانت عليهم " والاغلال ما كانوا يقولون مما لم يكونوا امروا به من ترك فضل الامام، فلما عرفوا فضل الامام وضع عنهم إصرهم والاصر الذنب وهي الآصار، ثم نسبهم فقال: " الذين آمنوا به (يعني الامام) وعزروه ونصروه واتبعوا النور الذي انزل معه اولئك هم المفلحون " يعني الذين اجتنبوا الجبت والطاغوت أن يعبدوها والجبت والطاغوت فلان وفلان وفلان والعبادة طاعة الناس لهم، ثم قال: " انيبوا إلى ربكم وأسلموا له " ثم جزاهم فقال: " لهم البشرى في الحياة الدنيا وفي الآخرة " والامام يبشرهم بقيام القائم وبظهوره وبقتل أعدائهم وبالنجاة في الآخرة والورود على محمد صلى الله على محمد وآله الصادقين - على الحوض. 

Several of our companions from Ahmad b. Muhammad b. Abi Nasr from Hamad b. `Uthman from Abi `Ubayda al-Hadha’. 

He said: I asked Abu Ja`far عليه السلام about the ability and the saying of the people, so he said – and he recited this verse, “… yet they cease not differing, except those upon whom Allah has granted His mercy; and for that He did create them…” (11:118-119). O Abu `Ubayda, the people have differed in the search for the saying (i.e. the truth) and all of them are destroyed. He said: I said: [What about] His saying, “…except those upon whom Allah has granted mercy”? He said: They are our Shi`a, whom He has created from His mercy, and it is His saying, “and for that He did create them” – He is saying: For the obedience of the Imam. The ‘mercy’ which He says, “… and My mercy has encompassed all things…” (7:156) – He is saying: The knowledge of the Imam and the encompassing of this knowledge is that which is from His knowledge; ‘all things’ are our Shi`a. Then he said: “…We have ordained it for the pious…” (7:156) – meaning, [those who do not recognize] the wilaya and obedience of other than their Imam. Then he said: “they find him described with them in the Torah and the Injeel” – meaning, the Prophet صلى الله عليه وآله, the wasiyya, and the Qa’im – “He will enjoin on them that which is right” – when he rises – “and forbid them that which is wrong” – and the ‘wrong’ is one who doubts the Imam and denies him – “He will make lawful for them all good things” – he takes the knowledge from his family – “and prohibit for them the foul” – and the ‘foul’ is the saying of those who differ – “and he will relieve them of their burden” – and that is the sins they were committing before their recognition of the excellency of the Imam – “and the fetters that they used to wear” – and ‘the fetters’ are what they were not commanded to say, from the abandonment of the excellency of the Imam. When they recognize the excellency of the Imam, He removes their burden; and the burden is the sin. Then He explained about them: “Those who believe in him” – meaning the Imam – “and honour him and help him, and follow the light which is sent down with him: they are the successful” (7:157) – meaning, those who abstained from the worship of jibt and taghut; and the ‘jibt’ and ‘taghut’ are fulan, fulan and fulan,1 and ‘worship’ is the people’s obedience to them. Then he said: “Turn to your Lord in repentance and submit to Him…” (39:54), then He rewarded them and said: “…for them are the glad tidings in the worldly life and the hereafter…” (10:64) – and the Imam gives them the glad tidings of the rise of the Qa’im, his appearance, his killing of their enemies, their salvation in the hereafter and their meeting of Muhammad صلى الله على محمد وآله الصادقين at the Pond. (al-Kafi)

(sahih) (صحيح)


[1] Jibt and Taghut are two idols of Quraysh. Jibt means “sorcery, magic”, and Taghut means “arrogant”. The word fulan in Arabic means “someone”. The three fulan refer to the first three Rashidun Caliphs. This hadith compares the Quraysh’s worship of these idols to the people’s obedience to these three individuals. 


Ahl al-Bayt are the inheritors of the Earth and the Righteous


محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن هشام بن سالم، عن أبي خالد الكابلي، عن أبي جعفر (عليه السلام) قال: وجدنا في كتاب علي (عليه السلام): ان الارض لله يورثها من يشاء من عباده والعاقبة للمتقين، أنا وأهل بيتي الذين أورثنا الارض ونحن المتقون و الارض كلها لنا فمن أحيا أرضا من المسلمين فيعمرها وليؤد خراجها إلى الامام من أهل بيتي وله ما أكل منها فإن تركها أو أخربها فأخذها رجل من المسلمين من بعده فعمرها و أحياها فهو أحق بها من الذي تركها فليؤد خراجها إلى الامام من أهل بيتي وله ما أكل حتى يظهر القائم (عليه السلام) من أهل بيتي بالسيف فيحويها ويمنعها ويخرجهم منها كما حواها رسول الله (صلى الله عليه وآله) ومنعها إلا ما كان في أيدي شيعتنا فإنه يقاطعهم على ما في أيديهم ويترك الارض في أيديهم

Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from Hisham b. Salim from Abu Khalid al-Kabuli1 from Abu Ja`far عليه السلام.

He said: We looked in Kitab `Ali عليه السلام2: “Indeed, the Earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous.” (7:128)3 I and my Ahl al-Bayt are the ones that inherited the Earth and we are the righteous, and the entire Earth is for us, so a Muslim that enlivens the land must build upon it and give what comes out of it to the Imam from my Ahl al-Bayt, and to him belongs that which is eaten from it. So if he (i.e. the Muslim) abandons it or harms it, and then a Muslim takes it and builds upon it and enlivens it, then he has more right to it than the one who abandoned it. So he gives what comes out of it to the Imam from my Ahl al-Bayt, and to him belongs that which is eaten from it, until the Qa'im عليه السلام appears from my Ahl al-Bayt with his sword. So he surrounds it, forbids others from it, and evicts them from it, just as the Messenger of Allah صلى الله عليه وآله had surrounded and forbidden lands, except what is in the hands of our Shi`a, for he will divide between them what is in their hands, and leave the land in their hands. (al-Kafi

(hasan) (حسن) 


[1] Abu Khalid al-Kabuli was virtuous (faadil), and he narrated in Tafsir al-Qummi

[2] The Book of `Ali b. Abi Talib (Kitab `Ali) was a work authored by Imam `Ali b. Abi Talib. It was dedicated to fiqh, tafsir, and the sayings of the Prophet. The existence of the book is affirmed in both Sunni and Shi`i sources. It was passed down to each Imam and it is presently with the Hidden Imam. 

[3] This verse is similar to 21:105, which references a passage that is found in the Psalms and in the Gospel of Matthew. The Ahl al-Bayt are the meek and righteous servants to whom the Earth belongs.


Signs preceding the appearance of the Mahdi 


محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن أبي أيوب الخزاز، عن عمر بن حنظلة قال: سمعت أبا عبدالله (ع) يقول: خمس علامات قبل قيام القائم: الصيحة والسفياني والخسف وقتل النفس الزكية واليماني، فقلت: جعلت فداك إن خرج أحد من أهل بيتك قبل هذه العلامات أنخرج معه؟ قال: لا، فلما كان من الغد تلوت هذه الآية " إن نشأ ننزل عليهم من السماء آية فظلت أعناقهم لها خاضعين " فقلت له: أهي الصيحة؟ فقال: أما لو كانت خضعت أعناق أعداء الله عزوجل 

Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from `Ali b. al-Hakam from Abi Ayyub al-Khazaz from `Umar b. Hanthalah1 who said:

I heard Abu `Abdillah عليه السلام say: Five signs will occur before the rising of the Qa’im: the cry, the Sufyani, the swallowing up [of an army into the desert], the killing of Nafs az-Zakiyya, and the Yamani. And I said: May I be your ransom, if someone from the Ahl al-Bayt arose before these signs, should we rise with him? He said: No. The next day, I read out this verse, “We will descend upon them from the sky a sign…” (26:4), and I said to him: Is this the cry? He said: If that were so, [you would see] the necks of the enemies of Allah عزوجل bow down. (al-Kafi)

(majhool) (مجهول)


أخبرنا أحمد بن محمد بن سعيد، قال: حدثنا محمد بن المفضل بن إبراهيم ابن قيس، قال: حدثنا الحسن بن علي بن فضال، قال: حدثنا ثعلبة بن ميمون عن معمر بن يحيى، عن داود الدجاجي، عن أبي جعفر محمد بن علي (عليهما السلام)، قال: سئل أمير المؤمنين (عليه السلام) عن قوله تعالى: فاختلف الاحزاب من بينهم فقال: أنتظروا الفرج من ثلاث، فقيل: يا أميرالمؤمنين وما هن؟ فقال: اختلاف أهل الشام بينهم، والرايات السود من خراسان، والفزعة في شهر رمضان. فقيل: وما الفزعة في شهر رمضان؟ فقال: أو ما سمعتم قول الله عزوجل في القرآن: إن نشأ ننزل عليهم من السماء آية فظلت أعناقهم لها خاضعين هي آية تخرج الفتاة من خدرها، وتوقظ النائم، وتفزع اليقظان. 

Ahmad b. Muhammad b. Sa`eed narrated. He said: Muhammad b. al-Mufaddal b. Ibrahim b. Qays narrated. He said: al-Hasan b. `Ali b. Faddal narrated. He said: Tha`laba b. Maymun narrated from Mu`ammar b. Yahya from Dawud ad-Dajaaji2 from Abu Ja`far Muhammad b. `Ali عليهما السلام.

He said: Amir al-Mu’mineen عليه السلام was asked about His verse, “But the factions among them differed” (43:65). So he said: So wait for the relief from three [things]. So it was said: O Amir al-Mu’mineen, what are they? So he said: The schism of the people of Sham between themselves, the black standards from Khurasan, and the terror in the month of Ramadan. So it was said: And what is the terror of the month of Ramadan? So he said: Have you not heard the saying of Allah عزوجل in the Qur’an: “If We will, We can send down on them from the sky a sign so that their necks would remain bowed before it” (26:4) – it is the sign that will take the women out from their boudoirs, awaken the sleeper, and terrify the awake. (Nu`mani’s Ghayba)

(majhool) (مجهول)


حدثنا أحمد بن محمد بن سعيد، قال: حدثنا علي بن الحسن التيملي، عن علي بن مهزيار، عن حماد بن عيسى، عن الحسين بن المختار، عن أبى بصير، قال: " قلت لابى عبدالله (عليه السلام) قول الله عزوجل " عذاب الخزي في الحيوة الدنيا وفي الآخرة " ما هو عذاب خزي الدنيا؟ فقال: وأي خزي أخزى يا أبا بصير من أن يكون الرجل في بيته وحجاله وعلى إخوانه وسط عياله إذ شق أهله الجيوب عليه وصرخوا، فيقول الناس: ما هذا؟ فيقال " مسخ فلان الساعة، فقلت: قبل قيام القائم(عليه السلام) أو بعده؟ قال: لا، بل قبله “. 

Ahmad b. Muhammad b. Sa`eed narrated. He said: `Ali b. al-Hasan at-Taymali3 narrated from `Ali b. Mehzayar from Hamad b. `Isa from al-Husayn b. al-Mukhtar from Abu Baseer.

He said: I said to Abu `Abdillah عليه السلام the saying of Allah عزوجل, “The degrading punishment in the life of this world, and in the Hereafter…” (5:33) – what is the degrading punishment of this world? So he said: What disgrace is more degrading, O Abu Baseer, than a man who is in his house and his surrounding, with his brethren and in between his children, when his woman rips her clothes and screams [out of shock] in front of him? Then the people will say, “What is this?” and they are answered, “Fulan has been metamorphosed at this hour”. So I said: Before the rise of the Qa’im عليه السلام or after it? He said: No, indeed, before it. (Nu`mani’s Ghayba)

(muwathaq) (موثق)


[1] `Umar b. Hanthalah was a companion of Imam Muhammad al-Baqir, and Khoei considered him to be majhool. Others have disagreed with this grading, and this narration is hasan according to Mir’at al-`Uqool.

[2] Dawud ad-Dajaaji is majhool, but this narration was accepted into this collection because it is reliable up to Tha`laba b. Maymun, one of the as`hab al-ijma`.

[3] This is the famous al-Hasan b. `Ali b. Faddal. 


The timing of his relief 


الهمداني، عن علي، عن أبيه، عن الهروي، قال سمعت دعبل بن علي الخزاعي يقول أنشدت مولاي علي بن موسى الرضا (ع) قصيدتي التي أولها: 

مَدَارِسُ آيَاتٍ خَلَتْ مِنْ تِلَاوَةٍ 

وَ مَنْزِلُ وَحْيٍ مُقْفِرُ الْعَرَصَاتِ‏ 

فلما انتهيت إلى قولي: 

خُرُوجُ إِمَامٍ لَا مَحَالَةَ خَارِجٌ‏ 

يَقُومُ عَلَى اسْمِ اللَّهِ وَ الْبَرَكَاتِ‏ 

يُمَيِّزُ فِينَا كُلَّ حَقٍّ وَ بَاطِلٍ‏ 

وَ يُجْزِي عَلَى النَّعْمَاءِ وَ النَّقِمَاتِ‏ 

بكى الرضا (ع) بكاء شديداً ثم رفع رأسه إلي فقال لي: يا خزاعي نطق روح القدس على لسانك بهذين البيتين فهل تدري من هذا الامام؟ ومتى يقوم؟ فقلت: لا يا مولاي إلا أني سمعت بخروج إمام منكم يطهر الارض من الفساد ويملأها عدلاً كما ملئت جوراً. فقال: يا دعبل، الامام بعدي محمد ابني وبعد محمد ابنه علي وبعد علي ابنه الحسن وبعد الحسن ابنه الحجة القائم المنتظر في غيبته المطاع في ظهوره لو لم يبق من الدنيا إلا يوم واحد لطول الله ذلك اليوم حتى يخرج فيملأها عدلا كما ملئت جورا وأما متى؟ فاخبار عن الوقت ولقد حدثني أبي، عن أبيه عن آبائه، عن علي (ع) أن النبي (ص) قيل له: يارسول الله متى يخرج القائم من ذريتك؟ فقال: مثله مثل الساعة لا يجلبها لوقتها إلا هو ثقلت في السموات والارض لا يأتيكم إلا بغتة. 

Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father from `Abd as-Salam b. Salih al-Harawi.1 He said: I heard De`bel b. `Ali al-Khaza`i2 say:

I recited my poem to my Master, `Ali b. Musa ar-Rida عليه السلام, the beginning of which is:

Schools of verses empty of recitations 

And the House of Revelation horrendously empty 

So when I reached the end of these words,

The appearance of an Imam who will definitely appear 

And stand by the name of Allah and His blessings 

He will make distinction between all rights and wrongs 

And will proffer requital for charities and malevolence 

[Imam] ar-Rida عليه السلام cried a rigid cry, then he lifted his head and said to me: O Khaza`i, the Holy Spirit has placed these two verses on your tongue.3 Do you know who this Imam is? And when he will rise? So I said: No, my Master, I have only heard that an Imam will appear from you (i.e. the Ahl al-Bayt) who will purify the Earth from corruption and fill it with justice as it would be fraught with injustice. So he said: O De`bel, the Imam after me is my son Muhammad, and after Muhammad is his son `Ali and after `Ali is his son al-Hasan and after al-Hasan is his son, the Proof (hujja), the Qa’im, awaited in his occultation and obeyed in his appearance. If there remains in this world but one day, Allah would lengthen that day until he appears and fills the Earth with justice as it would be fraught with injustice. But when? The report regarding the timing has been narrated from my father from his father from their forefathers from `Ali عليه السلام that the Prophet صلى الله عليه وآله was asked: O Messenger of Allah, when will the Qa’im appear from your offspring? So he said: Its [time is] like the proverb of the Hour, about which is said, “He alone will manifest it at its proper time. It is heavy in the heavens and the Earth. It shall not come upon you except unexpectedly.” (7:187) (Kamal ad-Deen)

(majhool kal-muwathaq) (مجهول كالموثق)


حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَوَّلُ مَنْ يُبَايِعُ الْقَائِمَ ع جَبْرَئِيلُ يَنْزِلُ فِي صُورَةِ طَيْرٍ أَبْيَضَ فَيُبَايِعُهُ ثُمَّ يَضَعُ رِجْلًا عَلَى بَيْتِ اللَّهِ الْحَرَامِ وَ رِجْلًا عَلَى بَيْتِ الْمَقْدِسِ ثُمَّ يُنَادِي بِصَوْتٍ طَلِقٍ تَسْمَعُهُ الْخَلَائِق ‏أَتى‏ أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Aban b. `Uthman from Aban b. Taghlib.

He said: Abu `Abdillah عليه السلام said: The first to give allegiance to the Qa’im عليه السلام will be Jibra’il, who will descend in the form of a white bird and pay allegiance to him. Then he will place one foot upon the Sacred House of Allah (i.e. the Ka`ba) and one foot upon the Bayt al-Maqdus.[4] Then, he will call with a distinct voice, “Allah’s commandment has come, therefore do not desire to hasten it” (16:1). (Kamal ad-Deen

(sahih) (صحيح)


[1] `Abd as-Salam b. Salih al-Harawi was a reliable companion of Imam `Ali ar-Rida. It is unclear if he was a Sunni or an Imami. It is also unclear if he was the primary narrator of this particular hadith or simply a transmitter of it. For these reasons, the hadith was graded majhool kal-muwathaq.

[2] De`bel b. `Ali al-Khaza`i was a great poet of the Shi`a and a contemporary of Imam `Ali ar-Rida, and he receives the taraddi of Shaykh as-Saduq in Kamal ad-Deen.

[3] There are narrations that say that the Holy Spirit (ar-Ruh al-Quds) inspires a poet who writes about the Ahl al-Bayt. 

[4] The famous masjid in Jerusalem.
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