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The Qa’im, the Prophets, and the Righteous


القائم والأنبياء والصالحين 

The Qa’im, the Prophets, and the Righteous 


The Mahdi is alive, vigilant, restrained, and awaiting his uprising 


أبي وابن الوليد معا، عن الحميري، عن محمد بن عيسى، عن سليمان بن داود، عن أبي بصير قال: سمعت أبا جعفر (ع) يقول: في صاحب هذا الأمر أربع سنين من أربعة أنبياء: سنة من موسى وسنة من عيسى وسنة من يوسف وسنة من محمد صلوات الله عليهم فأما من موسى فخائف يترقب وأما من يوسف فالسجن وأما من عيسى فيقال: إنه مات ولم يمت، وأما من محمد(ص) فالسيف. 

My father and ibn al-Walid together from al-Himyari from Muhammad b. `Isa from Sulayman b. Dawud [from `Ali b. Abi Hamza] from Abi Baseer.1

He said: I heard Abu Ja`far عليه السلام say: In the Patron of this Affair are four traditions from four prophets: a tradition from Musa, a tradition from `Isa, a tradition from Yusuf, and a tradition from Muhammad – صلوات الله عليهم – and from Musa is the fearfulness and vigilance, and from Yusuf is the imprisonment, and from `Isa is that it will be said: “He died”, but he did not die, and from Muhammad صلى الله عليه وآله is the sword. (Kamal ad-Deen)

(apparently muwathaq) (موثق على ظاهر) 


أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن أبي جرير القمي قال: قلت لابي الحسن عليه السلام: جعلت فداك قد عرفت انقطاعي إلى أبيك ثم إليك، ثم حلفت له: وحق رسول الله صلى الله عليه وآله وحق فلان وفلان حتى انتهيت إليه بأنه لا يخرج مني ما تخبرني به إلى أحد من الناس، وسألته عن أبيه أحي هو أو ميت؟ فقال قد والله مات، فقلت: جعلت فداك إن شيعتك يروون: أن فيه سنة أربعة أنبياء، قال: قد والله الذي لا إله إلا هو هلك، قلت: هلاك غيبة أو هلاك موت؟ قال: هلاك موت، فقلت: لعلك مني في تقية؟ فقال سبحان الله، قلت: فأوصى إليك؟ قال: نعم، قلت: فأشرك معك فيها أحدا؟ قال: لا، قلت: فعليك من إخوتك إمام؟ قال: لا، قلت: فأنت الامام؟ قال: نعم. 

Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan b. Yahya from Abi Jareer al-Qummi.
He said: I said to Abu’l Hasan عليه السلام: May I be your ransom, you know my devotion to your father and then to you. Then I swore before him: And by the truth of the Messenger of Allah صلى الله عليه وآله, and the truth of fulan, and fulan (i.e. the Imams) until I reached him, to assure him that what he may tell me would not leave me and go to one from the people. And I asked him about his father – is he alive or dead? So he said: By Allah, he died. So I said: May I be your ransom, your Shi`a narrate that in him were traditions from four prophets. He said: By Allah, whom there is no god but He, he died. I said: A passing of occultation, or a passing of death? He said: A passing of death. So I said: Are you dealing with me in taqiyya? So he said: May Allah be glorified. I said: So did he depute you? He said: Yes. I said: And does anyone share that with you? He said: No. I said: Do you have an Imam over you from your brothers? He said: No. I said: So you are the Imam? He said: Yes. (al-Kafi)

(majhool kal-hasan) (مجهول كالحسن)


[1] Sulayman b. Dawud is most likely a Sunni. There is a possibility of irsal between Sulayman b. Dawud and Abi Baseer. Another version of this same hadith mentioned in Tusi’s Ghayba has `Ali b. Abi Hamza transmitting from Abu Baseer. `Ali b. Abi Hamza was the founder of the Waqifa sect, who claimed that Imam Musa al-Kadhim was the Qa’im in occultation. Despite his deviation, many of his narrations have been included in our books due to their value. The key part of this narration that is used to support this conclusion is the parallel to the “imprisonment” of the prophet Yusuf. Tusi clarifies that the word is sajn and not sijn, and he explains that the imprisonment is a metaphor to the occultation. Imprisonment is not a structure, but a state. Other narrations that are similar to this one that do not pass through `Ali b. Abi Hamza do not mention imprisonment, which would mean that this part of the narration may be unique to his report. 


He is the most similar man to the Prophet 


أبي وابن الوليد وابن المتوكل جميعاً، عن سعد والحميري ومحمد العطار جميعا، عن ابن عيسى وابن هاشم والبرقي وابن أبي الخطاب جميعا، عن ابن محبوب، عن داود بن الحصين، عن أبي بصير، عن الصادق، عن آبائه (ع) قال: قال رسول الله (ص (المهدي من ولدي اسمه اسمي وكنيته كنيتي أشبه الناس بي خلقا وخلقا تكونه له غيبة وحيرة حتى يضل الخلق عن أديانهم فعند ذلك يقبل كالشهاب الثاقب فيملاها عدلا وقسطا كما ملئت ظلماً وجوراً. 

My father and ibn al-Walid and ibn al-Mutawakkil together narrated from Sa`d and al-Himyari and Muhamad al-`Attar together from ibn `Isa and ibn Hashim and al-Barqi and ibn Abu’l Khattab together from ibn Mahbub from Dawud b. al-Hussayn1 from Abu Baseer from as-Sadiq from his forefathers عليهم السلام.

He said: The Messenger of Allah صلى الله عليه وآله وسلم said: The Mahdi is from my sons, his name is my name and his kunya is my kunya. He is, of all people, the most similar to me in his form and his character. There will be an occultation and a perplexity regarding him until the people go astray from their religions. At that time, he will then appear like a shooting star and fill the Earth with equity and justice as it would be fraught with injustice and oppression. (Kamal ad-Deen)

(muwathaq) (موثق) 


حدثنا إبراهيم بن هاشم عن أبي عبد الله البرقي عن أحمد بن محمد بن أبي نصرو غيره عن أبي أيوب الحذاء عن أبي بصير عن أبي عبد الله ع قال قلت له جعلت فداك إني أريد أن ألمس صدرك فقال افعل فمسست صدره و مناكبه فقال و لم يا أبا محمد فقلت جعلت فداك إني سمعت أباك و هو يقول إن القائم واسع الصدر مسترسل المنكبين عريض ما بينهما فقال يا محمد إن أبي لبس درع رسول الله ص و كانت تستخب على الأرض و أنا لبستها فكانت و كانت و إنها تكون من القائم كما كانت من رسول الله ص مشمرة كأنه ترفع نطاقها بحلقتين و ليس هذا الأمر من جاز أربعين. 

Ibrahim b. Hashim narrated from Abu `Abdillah al-Barqi from Ahmad b. Muhammad b. Abi Nasr and other than him from Abu Ayyub al-Hadha’2 from Abu Baseer from Abu `Abdillah عليه السلام. 

He said: I said to him: May I be your ransom, I would like to touch your chest. So he said: Do so. So I touched his chest and his shoulders. So he said: And for what, O Abu Muhammad? So I said: May I be your ransom, I have heard your father saying, “The Qa’im has a broad chest, upright shoulders, and what is in between is wide”. So he said: O [Abu] Muhammad, my father wore the shield of the Messenger of Allah صلى الله عليه وآله and it would drag upon the ground, and I wore it and it was [the same], and it will be upon the Qa’im as it was upon the Messenger of Allah صلى الله عليه وآله – spread as if its belt is held with two rings. And this affair is not for one who has surpassed [the age of] forty.3 (Basa’ir ad-Darajat)

(sahih) (صحيح)


[1] Dawud b. al-Hussayn was a reliable (thiqa) companion of Imam Ja`far as-Sadiq and Imam Musa al-Kadhim, and he was a Waqifi.

[2] This is either Abu Ayyub al-Khazzaz or Abu `Ubayda al-Hadha’ – both narrators are reliable (thiqa

[3] When the Mahdi returns after occultation, he will return as a young man.


His occultation is like that of the prophet Yusuf 


علي بن إبراهيم، عن محمد بن الحسين، عن ابن أبي نجران، عن فضالة بن أيوب، عن سدير الصيرفي قال: سمعت أبا عبدالله (عليه السلام) يقول: إن في صاحب هذا الامر شبها من يوسف (عليه السلام)، قال قلت له: كأنك تذكره حياته أو غيبته؟ قال: فقال لي: وما تنكر من ذلك، هذه الامة أشباه الخنازير، إن إخوة يوسف (عليه السلام) كانوا أسباطا أولاد الانبياء تاجروا يوسف، وبايعوه وخاطبوه، وهم إخوته، وهو أخوهم، فلم يعرفوه حتى قال: أنا يوسف وهذا أخي، فما تنكر هذه الامة المعلونة أن يفعل الله عزوجل بحجته في وقت من الاوقات كما فعل بيوسف، إن يوسف (عليه السلام) كان إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما، فلو أراد ان يعلمه لقدر على ذلك، لقد سار يعقوب (عليه السلام) وولده عند البشارة تسعة أيام من بدوهم إلى مصر، فما تنكر هذه الامة أن يفعل الله عزوجل بحجته كما فعل بيوسف، أن يمشي في أسواقهم ويطأ بسطهم حتى يأذن الله في ذلك له كما أذن ليوسف، قالوا: " أئنك لانت يوسف؟ قال: أنا يوسف ". 

`Ali b. Ibrahim from Muhammad b. al-Husayn from ibn Abi Najran from Fadala b. Ayyub from Sadeer al-Sayrafi who said: 

I heard `Abu Abdillah عليه السلام say: Verily, there is in the Patron of this Affair a resemblance to Yusuf عليه السلام. He said: I said to him: Are you referring to his life or his occultation? He said: So he said to me: Do not be surprised by this [nation]; this Umma has the resemblance of pigs. The brothers of Yusuf عليه السلام were from the tribes of the descendants of the prophets, and yet they made business with Yusuf – they sold him; and had [later] spoken to him. They were his brothers and he was their brother, and yet they did not recognize him until he said: I am Yusuf and this is my brother. So, do not be surprised by this cursed Umma when Allah عزوجل stipulates His Proof (hujja) in a time from the timings, as they would do the same as that which was done to Yusuf. Surely Yusuf عليه السلام had ruled Egypt when there was between him and his father the walking [distance] of eighty days. If he wanted to inform him, he could have done it. Verily, when Ya`qub عليه السلام heard the news, he marched with his son for nine days, from their starting location to Egypt. So, do not be surprised by this Umma, as Allah عزوجل will do with His Proof (hujja) as He did with Yusuf, and he will be walking in their market and treading between them until Allah permits him, just as He allowed Yusuf – they said: You surely are Yusuf? He said: I am Yusuf. (al-Kafi)

(hasan) (حسن)


وروى أبو بصير، عن أبي جعفر عليه السلام قال: في القائم شبه من يوسف قلت: وما هو ؟ قال: الحيرة والغيبة 

And Abu Baseer narrated from Abu Ja`far عليه السلام.

He said: In the Qa’im there is a likeness to Yusuf. I said: And what is it? He said: The confusion and the occultation. (Tusi’s Ghayba)

(hasan) (حسن)


He will rule like Dawud and Sulayman 


علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن منصور، عن فضل الاعور، عن أبي عبيدة الحذاء قال: كنا زمان أبي جعفر عليه السلام حين قبض نتردد كالغنم لا راعي لها، فلقينا سالم بن أبي حفصة، فقال لي: يا أبا عبيدة من إمامك؟ فقلت أئمتي آل محمد فقال: هلكت وأهلكت أما سمعت أنا وأنت أبا جعفر عليه السلام يقول: من مات وليس عليه إمام مات ميتة جاهلية؟ فقلت: بلى لعمري، ولقد كان قبل ذلك بثلاث أو نحوها دخلت على أبي عبد الله عليه السلام فرزق الله المعرفة، فقلت لابي عبد الله عليه السلام: إن سالما قال لي كذا وكذا، قال: فقال: يا أبا عبيدة إنه لا يموت منا ميت حتى يخلف من بعده من يعمل بمثل عمله ويسير بسيرته ويدعو إلى ما دعا إليه، يا ابا عبيدة إنه لم يمنع ما اعطي داود أن اعطي سليمان، ثم قال: يا أبا عبيدة إذا قام قائم آل محمد عليه السلام حكم بحكم داود وسليمان لا يسأل بينة. 

`Ali b. Ibrahim from his father from ibn Abi `Umayr from Mansoor1 from Faddal al-A`oor from Abi `Ubayda al-Hadha’

He said: We lived during the time of Abu Ja`far عليه السلام when he passed away. We were left like sheep without a shepherd for them. So we met Salim b. Abu Hafsa, and he said to me: O Abu `Ubayda, who is your Imam? So I said to him: My Imams are the Family of Muhammad. So he said: You are destroyed and have destroyed. Have you and I not heard Abu Ja`far عليه السلام say, “Whoever dies without an Imam over him has died the death of jahiliyya”? So I said: Of course, I swear by my age. That [conversation] was only three days before I entered upon Abu `Abdillah عليه السلام, in which Allah granted me the recognition of him [as my Imam]. So I said to Abu `Abdillah عليه السلام: Verily, Salim told me such and such. He said: So he said: O Abu `Ubayda, one from us does not die until he is succeeded by one who acts and conducts as he did; and calls to what he called to. O Abu `Ubayda, He did not prevent what He gave to Dawud from going to Sulayman. Then he said: O Abu `Ubayda, when the Qa’im of the Family of Muhammad عليه السلام rises, he will judge by the judgment of Dawud and Sulayman, and will not ask for evidence.2 (al-Kafi)

(hasan or muwathaq) (حسن أو موثق) 


[1] A Waqifi.

[2] The Mahdi will judge by the Qur’an and the Sunna, though like some of the divine authorities before him, he will be given special knowledge regarding the guilt and innocence of some individuals.


al-Khidr and the Mahdi 


عدة من أصحابنا، عن أحمد بن محمد البرقي، عن أبي هاشم داود بن القاسم الجعفري، عن أبي جعفر الثاني عليه السلام قال أقبل أمير المؤمنين عليه السلام ومعه الحسن بن علي عليه السلام وهو متكئ على يد سليمان فدخل المسجد الحرام فجلس إذ أقبل رجل حسن الهيئة واللباس فسلم على أمير المؤمنين، فرد عليه السلام فجلس، ثم قال: يا أمير المؤمنين أسألك عن ثلاث مسائل إن أخبرتني بهن علمت أن القوم ركبوا من أمرك ما قضى عليهم وأن ليسوا بمأمونين في دنياهم وآخرتهم وإن تكن الاخرى علمت أنك وهم شرع سواء. فقال له أمير المؤمنين عليه السلام سلني عما بدالك، قال: أخبرني عن الرجل إذا نام أين تذهب روحه وعن الرجل كيف يذكر وينسى؟ وعن الرجل كيف يشبه ولده الاعمام والاخوال؟ فالتفت أمير المؤمنين عليه السلام إلى الحسن فقال: يا أبا محمد أجبه، قال: فأجابه الحسن عليه السلام فقال الرجل أشهد أن لا إله إلا الله ولم أزل أشهد بها وأشهد أن محمدا رسول الله ولم أزل أشهد بذلك وأشهد أنك وصي رسول الله صلى الله عليه وآله والقائم بحجته - وأشار إلى أمير المؤمنين - ولم أزل أشهد بها وأشهد أنك وصيه والقائم بحجته - وأشار إلى الحسن عليه السلام - وأشهد أن الحسين بن علي وصي أخيه والقائم بحجته بعده وأشهد على علي بن الحسين أنه القائم بأمر الحسين بعده وأشهد على محمد بن علي أنه القائم بأمر علي بن الحسين وأشهد على جعفر بن محمد بأنه القائم بأمر محمد وأشهد على موسى أنه القائم بأمر جعفر بن محمد وأشهد على علي بن موسى أنه القائم بأمر موسى بن جعفر وأشهد على محمد بن علي أنه القائم بأمر علي ابن موسى وأشهد على علي بن محمد بأنه القائم بأمر محمد بن علي وأشهد على الحسن بن علي بأنه القائم بأمر علي بن محمد وأشهد على رجل من ولد الحسن لا يكنى ولا يسمى حتى يظهر أمره فيملاها عدلا كما ملئت جورا والسلام عليك يا أمير المؤمنين ورحمة الله وبركاته، ثم قام فمضى، فقال أمير المؤمنين: يا أبا محمد اتبعه فانظر أين يقصد فخرج الحسن بن علي عليهما السلام فقال: ما كان إلا أن وضع رجله خارجا من المسجد فما دريت أين أخذ من أرض الله، فرجعت إلى أمير المؤمنين عليه السلام فأعلمته، فقال: يا أبا محمد أتعرفه؟ قلت: الله ورسوله وأمير المؤمنين أعلم، قال: هو الخضر عليه السلام. 

Several of our companions from Ahmad b. Muhammad al-Barqi from Abi Hisham Dawud b. al-Qasim al-Ja`fari from Abu Ja`far the Second عليه السلام. 

He said: Amir al-Mu’mineen عليه السلام came with al-Hasan b. `Ali عليه السلام and he was leaning on the hand of Salman [for support]. So he entered the Sacred Mosque and sat down, when a good looking and well-dressed man met him. He gave salaam to Amir al-Mu’mineen, and he عليه السلام answered him, so he sat. He then said: O Amir al-Mu’mineen, I will ask you three questions. If you inform me of their answers, I will acknowledge that the community that mounted your affair have acted against their own selves. Their actions have taken peace away from them in the world and in the hereafter. If it would be otherwise, then you and they will be the same. So Amir al-Mu’mineen عليه السلام said to him: Ask me whatever you wish. He said: Inform me of the man who sleeps – where does his soul go? Inform me of the man – how does he remember and forget? Inform me of the man – how do his children become similar to the aunts and uncles? So Amir al-Mu’mineen عليه السلام turned to al-Hasan and said: O Abu Muhammad, answer him. He said: So al-Hasan عليه السلام answered him. 

The man then said: I bear witness that there is no god except Allah, and I persist in this testimony. I bear witness that Muhammad is the Messenger of Allah, and I persist in this testimony. I bear witness that you are the deputy of the Messenger of Allah صلى الله عليه وآله and the one presiding by his authority – and he pointed to Amir al-Mu’mineen – and I persist in this testimony. And I bear witness that you are his deputy and the riser to his authority – and he pointed to al-Hasan عليه السلام – and I bear witness that al-Husayn b. `Ali is a deputy and the riser to his authority after him. And I bear witness that `Ali b. al-Husayn is the riser to his authority after him. And I bear witness that Muhammad b. `Ali is the riser to authority of `Ali b. al-Husayn. And I bear witness that Ja`far b. Muhammad is the riser to the authority of Muhammad [b. `Ali]. And I bear witness that Musa [b. Ja`far] is the riser to the authority of Ja`far b. Muhammad. And I bear witness that `Ali b. Musa is the riser to the authority of Musa b. Ja`far. And I bear witness that Muhammad b. `Ali is the riser to the authority of `Ali b. Musa. And I bear witness that `Ali b. Muhammad is the riser to the authority of Muhammad b. `Ali. And I bear witness that al-Hasan b. `Ali is the riser to the authority of `Ali b. Muhammad. And I bear witness that a man from the loins of al-Hasan [will succeed him]; he is not mentioned by kunya or by name until he appears and fills the world with equity and justice as it would be fraught with injustice. And may His peace be upon you, O Amir al-Mu’mineen, and His mercy and His blessings. He then stood up and left. Amir al-Mu’mineen said: O Abu Muhammad, follow him and find where he went. 

So al-Hasan b. `Ali عليهما السلام left and said: As soon as the man left the mosque, I could not see what direction of the Earth of Allah he had gone. So he went to Amir al-Mu’mineen عليه السلام and informed him, so he said: O Abu Muhammad, do you know who he is? I said: Allah, His Messenger, and Amir al-Mu’mineen are more knowledgeable. He said: He is al-Khidr عليه السلام. (al-Kafi)

(sahih) (صحيح) 


وحدثني محمد بن يحيى، عن محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبي هاشم مثله سواء. قال محمد بن يحيى: فقلت لمحمد بن الحسن: يا أبا جعفر وددت أن هذا الخبر جاء من غير جهة أحمد بن أبي عبد الله قال: فقال: لقد حدثني قبل الحيرة بعشر سنين. 


And Muhammad b. Yahya narrated the same hadith to us from Muhammad b. al-Hasan as-Saffar from Ahmad b. Abu `Abdillah from Abu Hashim.

Muhammad b. Yahya said: So I said to Muhammad b. al-Hasan: O Abu Ja`far, I wish this information came from other than Ahmad b. Abu `Abdillah’s end.1 He said: So he said: He narrated this to me ten years before the confusion (hayra – i.e. the occultation).2 (al-Kafi)

(sahih) (صحيح)


حدثنا المظفر بن جعفر بن المظفر العلوي العمري السمرقندي رضي الله عنه قال : حدثنا جعفر بن محمد بن مسعود ، عن أبيه محمد بن مسعود ، عن جعفر بن أحمد ، عن الحسن بن علي بن فضال قال : سمعت ؟ أبا الحسن علي بن موسى الرضا عليهما السلام يقول : إن الخضر عليه السلام شرب من ماء الحياة فهو حى لا يموت حتى ينفخ في الصور ، وأنه ليأتينا ( ليلقانا ) فيسلم فنسمع صوته ولا نرى شخصه ، وإنه ليحضر حيث ما ذكر ، فمن ذكره منكم فليسلم عليه ، وإنه ليحضر الموسم كل سنة فيقضي جميع المناسك ، ويقف بعرفة فيؤمن على دعاء المؤمنين ، وسيؤنس الله به وحشة قائمنا في غيبته ويصل به وحدته 

al-Muthaffar b. Ja`far b. al-Muthaffar al-`Alawi al-`Amri as-Samarqandi رضي الله عنه narrated. He said: Ja`far b. Muhammad b. Mas`ud3 narrated from his father Muhammad b. Mas`ud from Ja`far b. Ahmad from al-Hasan b. `Ali b. Faddal.

He said: I heard Abu’l Hasan `Ali b. Musa ar-Rida عليهما السلام say: Verily, al-Khidr عليه السلام drank from the water of life, so he is alive and does not die until the Trumpet is blown. He meets us and he greets us (i.e. salaam), and we hear his voice and do not see his person. He is present wherever he is mentioned, so whoever mentions him from you should greet him. He attends the [Hajj] season every year and performs all of the rituals. He stops in `Arafat and says “amen” to the prayers of the believers. Allah changes the loneliness of the Qa’im during his occultation into his companionship and removes his loneliness through him. (Kamal ad-Deen)

(majhool kal-hasan – Teacher of Saduq) (مجهول كالحسن - من مشايخ الصدوق) 


[1] This statement is made, not because Ahmad b. Abu `Abdillah al-Barqi was a liar, but because he was known to have narrated mursal traditions. In this case, however, there is no irsal, as multiple alternative chains state that al-Barqi heard this hadith directly from Dawud b. al-Qasim.

[2] The transmission of this hadith prior to the occultation is further proof that there was an expectation for twelve Imams, the last of whom would be the Mahdi.

[3] Ja`far b. Muhammad b. Mas`ud was the son of al-`Ayyashi and he was virtuous (faadil).


The occultation of the prophet Salih 


ابن الوليد عن الصفار عن سعد والحميري معا عن ابن أبي الخطاب عن ابن أسباط عن ابن عميرة عن زيد الشحام عن أبي عبد الله (ع) قال إن صالحا (ع) غاب عن قومه زمانا وكان يوم غاب عنهم كهلا مبدح البطن حسن الجسم وافر اللحية خميص البطن خفيف العارضين مجتمعا ربعة من الرجال فلما رجع إلى قومه لم يعرفوه بصورته فرجع إليهم وهم على ثلاث طبقات—طبقة جاحدة لا ترجع أبدا وأخرى شاكة فيه وأخرى على يقين فبدأ (ع) حيث رجع بطبقة الشكاك. فقال لهم أنا صالح فكذبوه وشتموه وزجروه وقالوا برئ الله منك إن صالحاً كان في غير صورتك قال فأتى الجحاد فلم يسمعوا منه القول ونفروا منه أشد النفور ثم انطلق إلى الطبقة الثالثة وهم أهل اليقين. فقال لهم: أنا صالح فقالوا: أخبرنا خبرا لا نشك فيك معه أنك صالح فانا لانمتري أن الله تبارك وتعالى الخالق ينقل ويحول في أي الصور شاء وقد اخبرنا وتدارسنا فيما بيننا بعلامات القائم إذا جاء، وإنما صح عندنا إذا أتى الخبر من السماء. فقال لهم صالح: أنا صالح الذي أتيتكم بالناقة فقالوا صدقت وهي التي نتدارس فما علاماتها فقال: لها شرب ولكم شرب يوم معلوم قالوا: آمنا بالله وبما جئتنا به فعند ذلك. 

قال الله تبارك وتعالى: إن صالحا مرسل من ربه، قال أهل اليقين: إنا بما ارسل به مؤمنون. وقال الذين استكبروا وهم الشكاك والجحاد إنا بالذي آمنتم به كافرون. قلت: هل كان فيهم ذلك اليوم عالم؟ قال: الله تعالى أعدل من أن يترك الأرض بغير عالم يدل على الله تبارك وتعالى ولقد مكث القوم بعد خروج صالح سبعة أيام على فترة لا يعرفون إماما غير أنهم على ما في أيديهم من دين الله(عز و جل) كلمتهم واحدة، فلما ظهر صالح (ع) اجتمعوا عليه، وإنما مثل (علي و) القائم مثل صالح (ع). 

Ibn al-Walid from as-Saffar from Sa`d and al-Himyari together from ibn Abu’l Khattab from ibn Asbat1 from ibn `Umayra from Zayd ash-Shahham from Abu `Abdillah عليه السلام.

He said: Salih عليه السلام disappeared from his community for a long period, and the day he disappeared from them he was an elderly man of an exceptional interior, a handsome physique, a dense beard, a delicate abdomen, and small cheeks. Altogether, he was of an average build amongst men. When he returned to his people, they did not recognize him with the appearance he had. When he returned, they were of three groups: One group rejected him, saying, “Do not ever come back”. One group had doubted him. And the last group was upon certainty (yaqeen). When he عليه السلام returned, he began with the doubting group and said to them: I am Salih. They belied, cursed, and snubbed him; and said to him: Allah is disassociated from you! Salih was in a figure other than yours. He (i.e. the Imam) said: He then went to the rejecters, but they did not listen to his word and they dispersed from him in a very cruel manner. Then he went to the third group, who were the people of certainty (Ahl al-Yaqeen). So he said to them: I am Salih. So they said: Inform us of something so that we may not doubt that you are Salih, for we do not doubt that Allah تبارك وتعالى is the Creator, and He transfers and transforms His servants into any figure He wills; Salih had informed us and taught us when he was amongst us the signs of the coming of the Qa’im; that a word is true when it comes before us from the heavens. So Salih said to them: I am the Salih that brought you the calf. They said: You have spoken the truth; this is what we have been studying. So, what are its signs? He said: There is a drink for it (i.e. the calf) and a drink for you on a specified day. They said: We have believed in Allah and in what you have brought to us.

[Then] Allah تبارك وتعالى said: Verily, Salih is a messenger from his Lord. The people of certainty (Ahl al-Yaqeen) said: We believe in what he has been sent with. And those who were arrogant, who were the doubters and the rejecters, said: We are disbelievers in that which you have believed. So I (i.e. the narrator) said: Was there in that period (yawm) a scholar (`alim) amongst them? He said: Allah تبارك وتعالى is more just than to leave the Earth without a scholar (`alim) who would guide to Allah تبارك وتعالى. The community remained seven days after the exit of Salih, a period in which they did not know any Imam, except the religion of Allah عز و جل they had in their hands, and their word was one. When Salih عليه السلام appeared, they united around him. Verily, the example of [`Ali and] the Qa’im is like Salih’s عليه السلام. (Kamal ad-Deen)

(muwathaq kal-sahih) (موثق كالصحيح)


[1] `Ali b. al-Asbat is a reliable (thiqa) companion of Imam `Ali ar-Rida, and he was a Fat`hi.


Dhul Qarnayn was an Imam 

سعد بن عبد الله ، عن أحمد بن محمد بن عيسى ، عن علي بن النعمان ، عن هارون بن خارجة ، عن أبي بصير ، عن أبي جعفر عليه السلام قال : إن ذا القرنين لم يكن نبيا ، ولكنه كان عبدا صالحا أحب الله فأحبه الله ، وناصح لله فناصحه الله ، أمر قومه بتقوى الله ، فضربوه على قرنه ، فغاب عنهم زمانا ، ثم رجع إليهم ، فضربوه على قرنه الآخر ، وفيكم من هو على سنته 

Sa`d b. `Abdillah from Ahmad b. Muhammad b. `Isa from `Ali b. al-Nu`man from Harun b. Kharija from Abu Baseer from Abu Ja`far عليه السلام.

He said: Dhul Qarnayn was not a prophet, but he was a righteous slave. He loved Allah and Allah loved him. He was an advisor of Allah and Allah advised him. He commanded his community to fear Allah, so they hit him on the side of his head (his qarn). He was occulted from them for a period of time, then he returned to them and they hit the other side of his head. And there is from among you one upon his tradition (sunna). (al-Imamah wa al-Tabsira, Kamal ad-Deen

(sahih) (صحيح)


An occultation after `Isa b. Maryam 


حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال : حدثنا محمد ابن الحسن الصفار ، وسعد بن عبد الله جميعا ، عن أيوب بن نوح ، عن عبد الله بن المغيرة ، عن سعد بن أبي خلف ، عن معاوية بن عمار قال : قال أبو عبد الله عليه السلام : بقي الناس بعد عيسى بن مريم عليه السلام خمسين ومائتي سنة بلا حجة ظاهرة . 

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar and Sa`d b. `Abdillah together narrated from Ayyub b. Nuh from `Abdillah b. al-Mughira from Sa`d b. Abi Khalaf from Mu`awiya b. `Ammar. He said:

Abu `Abdillah عليه السلام said: After `Isa b. Maryam عليه السلام, the people remained two hundred and fifty years without an apparent hujja.1 (Kamal ad-Deen)

(sahih) (صحيح)


حدثنا أبي رحمه الله قال : حدثنا محمد بن يحيى العطار ، عن يعقوب ابن يزيد ، عن محمد بن أبي عمير ، عن سعد بن أبي خلف ، عن يعقوب بن شعيب ، عن أبي عبد الله عليه السلام قال : كان بين عيسى وبين محمد عليهما السلام خمسمائة عام منها مائتان وخمسون عاما ليس فيها نبي ولا عالم ظاهر ، قلت : فما كانوا ؟ قال : كانوا متمسكين بدين عيسى عليه السلام ، قلت : فما كانوا ؟ قال : كانوا مؤمنين ، ثم قال عليه السلام : ولا يكون الارض إلا وفيها عالم. 

My father رحمه الله narrated. He said: Muhammad b. Yahya al-`Attar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Sa`d b. Abu Khalaf from Ya`qub b. Shu`ayb from Abu `Abdillah عليه السلام. 
He said: Between `Isa and Muhammad عليهما السلام there was [a period of] five hundred years,2 from them were two hundred and fifty years in which there was no apparent prophet or scholar (`alim). I said: So how were they? He said: They were grasping the religion of `Isa عليه السلام. I said: So how were they? He said: They were believers. Then, he عليه السلام said: And the Earth does not remain except with a scholar (`alim) therein. (Kamal ad-Deen)

(sahih) (صحيح) 


[1] This could have taken place anytime between the ascension of `Isa and the time of the Prophet, and not necessarily directly after `Isa. There are narrations that indicate that `Isa had a direct and apparent successor.

[2] This means five centuries, and not necessarily exactly five hundred years.


Allah's promises remain in the descendants of the Imams 


محمد بن يحيى، عن أحمد بن محمد، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن محبوب عن ابن رئاب، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إن الله تعالى أوحى إلى عمران أني واهب لك ذكرا سويا، مباركا، يبرئ الاكمه والابرص ويحيي الموتى بإذن الله، وجاعله رسولا إلى بني إسرائيل، فحدث عمران امرأته حنة بذلك وهي ام مريم، فلما حملت كان حملها بها عند نفسها غلام، فلما وضعتها قالت: رب إني وضعتها انثى وليس الذكر كالانثى، أي لا يكون البنت رسولا يقول الله عزوجل والله أعلم بما وضعت، فلما وهب الله تعالى لمريم عيسى كان هو الذي بشر به عمران ووعده إياه، فإذا قلنا في الرجل منا شيئا وكان في ولده أو ولد ولده فلا تنكروا ذلك. 

Muhammad b. Yahya from Ahmad b. Muhammad and `Ali b. Ibrahim together from his father from ibn Mahbub from ibn Ri’aab from Abu Baseer from Abu `Abdillah عليه السلام. 

He said: Allah تعالى inspired to `Imran: I will grant you a perfect and blessed boy, who will cure the lepers and the blind, and give life to the dead by Allah’s permission; and I will make him a messenger to the Bani Israel. So `Imran narrated this to his wife Hannah, who is the mother of Maryam. So when she became pregnant, she believed she was carrying a boy. When she gave birth to her, she said: Lord, I have given birth to a girl, and boys are not like girls. A girl cannot be a messenger. Allah عزوجل said: By Allah, I am more knowledge in who you have given birth to. So when Allah تعالى granted `Isa to Maryam, he was the one whose glad tidings were given to `Imran, and He promised him to him. Thus, when we say something about a man from us, and that is found in his sons or grandsons, then you must not deny it. (al-Kafi

(sahih) (صحيح)


Parallels between the prophets and the Mahdi 


الهمداني، عن علي بن إبراهيم، عن محمد بن عيسى، عن سليمان بن داود، عن أبي بصير، وحدثنا ابن عصام، عن الكليني، عن القاسم بن العلا، عن إسماعيل بن علي، عن علي بن إسماعيل، عن عاصم بن حميد، عن محمد بن مسلم قال: دخلت على أبي جعفر (ع) وأنا اريد أن أسأله عن القائم من آل محمد(ص) فقال لي مبتدئا: يا محمد بن مسلم إن في القائم من آل محمد(ص) شبها من خمسة من الرسل: يونس بن متى، ويوسف بن يعقوب، وموسى، وعيسى، ومحمد صلوات الله عليهم، فأما شبهه من يونس فرجوعه من غيبته وهو شاب بعد كبر السن وأما شبهه من يوسف بن يعقوب فالغيبة من خاصته وعامته، واختفاؤه من إخوته وإشكال أمره على أبيه يعقوب )ع) مع قرب المسافة بينه وبين أبيه وأهله وشيعته. 

وأما شبهه من موسى فدوام خوفه وطول غيبته وخفاء ولادته وتعب شيعته من بعده بما لقوا من الاذى والهوان إلى أن أذن الله(عز و جل) في ظهوره ونصره وأيده على عدوه وأما شبهه من عيسى فاختلاف من اختلف فيه حتى قالت طائفة منهم ما ولد وقالت طائفة مات وقالت طائفة قتل وصلب. وأما شبهه من جده المصطفى (ص) فخروجه بالسيف وقتله أعداء الله وأعداء رسوله (ص) والجبارين والطواغيت وأنه ينصر بالسيف والرعب وأنه لاترد له رأية وأن من علامات خروجه خروج السفياني من الشام وخروج اليماني وصيحة من السماء في شهر رمضان ومناد ينادي باسمه واسم أبيه. 

al-Hamadani from `Ali b. Ibrahim from Muhammad b. `Isa from Sulayman b. Dawud from Abu Baseer.
And ibn `Asam narrated from al-Kulayni from al-Qasim b. al-`Alaa’ from Isma`il b. `Ali from `Ali b. Isma`il from `Asim b. Humayd from Muhammad b. Muslim. He said: 

I entered upon Abu Ja`far عليه السلام while I had the intention of asking him about the Qa’im from the Family of Muhammad صلوات اللّه عليهم. So he began [the conversation first] by telling me: O Muhammad b. Muslim, verily in the Qa’im from the Family of Muhammad صلوات اللّه عليهم are similarities to five messengers: Yunus b. Matta, Yusuf b. Ya`qub, Musa, `Isa, and Muhammad صلوات اللّه عليهم. As for his similarity to Yunus, it is his return from occultation as a youth after being of old age. As for his similarity to Yusuf b. Ya`qub, it is occultation from his special and common [associates] (i.e. occultation from his people), his disappearance from his brothers, and his father Ya`qub’s عليه السلام confusion regarding his affair despite the close proximity between him and his father, his family, and his followers (i.e. his Shi`a). 

As for his similarity to Musa, it is the continuity of his fear, the length of his occultation, the secrecy of his birth, and the weariness of his followers (i.e. his Shi`a) from the pains and disregard they saw after him until Allah عز و جل allowed him to appear. He then supported him, and He reinforced him over his enemies. As for his similarity to `Isa, it is the schisms of the disputers about him until one sect from them said, “he was not born”, another sect said, “he is dead”, and another sect said, “he was killed and crucified”. As for his similarity to our grandfather al-Mustafa صلى الله عليه وآله وسلم, it is his appearance with the sword, the killing of the enemies of Allah, the enemies of His Messenger صلى الله عليه وآله وسلم, the arrogant, and the tyrants; and that he will succeed through the sword and fear; no standard of his will return in defeat. From the signs of his appearance is the appearance of the Sufyani in Sham, the appearance of the Yamani, the cry from the sky in the month of Ramadan, and a Caller will call his and his father’s names. (Kamal ad-Deen

(apparently muwathaq) (موثق على ظاهر) 

(majhool) (مجهول) 


He will take the example of the Prophet 


محمد بن الحسن الصفار عن محمد بن الحسين بن ابي الخطاب عن جعفر بن بشير ومحمد بن عبدالله بن هلال عن العلا بن رزين القلا عن محمد بن مسلم قال: سألت ابا جعفر (ع) عن القائم عجل الله فرجه إذا قام باي سيرة يسير في الناس؟ فقال: بسيرة ما سار به رسول الله صلى الله عليه وآله حتى يظهر الاسلام، قلت: وما كانت سيرة رسول الله صلى الله عليه وآله؟ قال: ابطل ما كان في الجاهلية واستقبل الناس بالعدل، وكذلك القائم (ع) إذا قام يبطل ما كان في الهدنة مما كان في ايدي الناس ويستقبل بهم العدل. 

Muhammad b. al-Hasan as-Saffar from Muhammad b. al-Husayn b. Abu’l Khattab from Ja`far b. Basheer and Muhammad b. `Abdillah b. Hilal from al-`Alaa’ b. Ruzayn al-Qala’ from Muhammad b. Muslim.

He said: I asked Abu Ja`far عليه السلام about the Qa’im, may Allah hasten his relief: When he rises, which example will he employ when dealing with the people? He said: He will take the example of the Messenger of Allah صلى الله عليه وآله until Islam is made foremost. I said: And what was the example of the Messenger of Allah صلى الله عليه وآله? He said: He annulled that which was in jahiliyya and he dealt with the people justly, and the Qa’im عليه السلام will do the same. When he rises, he will annul the existing truce that is in between the hands of the people and deal with them justly.1 (Tahdheeb)

(sahih) (صحيح)


[1] The dissimulation and political passiveness of the Shi`a will be concluded with the rise of the Mahdi, and he will establish an Islamic state that will deal justly with the people.

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