Imam Mahdi (pbuh)
This is the name of Mubarak Jaafar bin Muhammad Al-Sadiq, peace be upon them. Or the name of “Abu Abdullah” and the narrations of Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-K Hope or salvation.
His mother is respected, Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.
The birth of the enlightened city of Medina on April 24, 702 AH, corresponding to the 17th of Rabi’ al-Awwal, 80 AD The title of Faramaya is the title of Faramaya, may God bless him and his family. This is a hadith that mentioned that the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq fell asleep, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karinji was false.
Peace be upon him, may God’s prayers and peace be upon him. 34 He asked, “May God’s peace and blessings be upon you.” Respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”
The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's family is the father of his children. (The jinn of the doctrine of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridhi) or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra or Umm Farwa, may God’s peace May God bless you
Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas.
Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.
The Battle of Qarqisya...a sign before the appearance of Imam Mahdi (may God bless him and grant him peace)... Learn about its details
Qarqisiya, Qarqisya, or Qarqisa: A country in eastern Syria near the city of Deir ez-Zor, on the Khabur River near Al-Rahba and at the mouth of Al-Khabur into the Euphrates. It is in a triangle between Al-Khabur and the Euphrates, as Al-Hamawi mentioned in [Dictionary of Countries, vol. 4, p. 328], and it was mentioned that it is the city of (Al-Busayrah). currently.
It was mentioned in the narrations and monuments of both groups: that a great event took place in Circassia, in which victory was won, and in which the tyrants were killed. It was called (the Lord’s banquet), and a herald called out: Come to the meat of the tyrants, so that the lions of the earth and the birds of the air may be satisfied with their carcass.
From the Imami narrations:
1 - Sheikh Al-Kulayni narrated with a chain of transmission on the authority of Maysar, on the authority of Abu Jaafar (peace be upon him), who said: “O Maysar, how much distance is there between you and Qarqisa?” I said: It is near the shore of the Euphrates, and he said: There will be an event the likes of which has not been seen since God, Blessed and Most High, created the heavens and the earth, and there will never be anything like it as long as the heavens and the earth remain a banquet for birds, from which the lions of the earth and the birds of the sky will be satisfied. Qais will perish in it and no one will be called for it. Advocate.” He said: More than one person narrated it and added to it: “And a caller calls out: Come to the meat of the mighty.” [Al-Kafi, vol. 8, p. 295].
2 - The two Sheikhs Al-Ayyashi, Al-Numani and others narrated with a chain of transmission on the authority of Jabir Al-Jafi on the authority of Abu Jaafar Al-Baqir (peace be upon him): “...they differ at that point over three flags: the flag of the red-haired man, the flag of the blond man, and the flag of the Sufyani. Al-Ashab, then his only concern is to move towards Iraq, and his army will pass by Qirqisiya, and they will fight there, and one hundred thousand of the tyrants will be killed there...” [Al-Ghaiba, p. 289, Tafsir Al-Ayyashi, vol. 1, p. 245, Al-Ikhtisas, p. 256].
3 - Sheikh Al-Nu’mani narrated with a chain of transmission on the authority of Hudhayfah ibn Al-Mansur, on the authority of Abu Abdullah (peace be upon him) that he said: “God has a table - and in another narration: a banquet in Qirqisiya -, a riser appears from the sky and calls: O birds of the sky, and oh wild lions of the earth, come. Until one is satiated with the meat of the tyrants.” [Al-Ghaiba, p. 287].
Yusuf bin Yahya Al-Maqdisi quoted it in [Aqd Al-Durar, p. 87] on the authority of Abu Abdullah Al-Hussein bin Ali (peace be upon him), and it is an error on his part. Abu Abdullah is Imam Al-Sadiq (peace be upon him).
4 - Sheikh Al-Nu’mani narrated with a chain of transmission on the authority of Abdullah bin Abi Ya’four, who said: “Abu Jaafar Al-Baqir (peace be upon him) said to me: The offspring of Abbas and Al-Marwani will have a battle with Qarqisiya, in which the sad boy will turn grey, and God will raise victory from them, and inspire the birds of the sky and the lions of the earth: Be satisfied. From the meat of the tyrants, then the Sufyani will emerge.” [Al-Ghaiba, p. 315].
Among the non-Imami narrations and monuments:
1 - Al-Hakim Al-Naysaburi and Naeem Al-Maruzi narrated with a chain of transmission on the authority of Abu Ruman on the authority of Ali bin Abi Talib (peace be upon him), who said: “The Sufyani will appear in the Levant, and then there will be a clash between them in Buqarqisa until the birds of the sky and the lions of the earth are satisfied with their carcasses” [Al-Mustadrak, vol. 4, p. 502, Al-Fitan, p. 182].
2 - Naeem Al-Maruzi narrated with a chain of transmission on the authority of Artat bin Al-Mundhir, who said: “..when the aqabi tribe arrives from Egypt, Al-Sufyani will appear against them with his army, and he will kill the Turks and Romans in Qirqisia until the lions of the earth are satisfied with their meat” [Al-Fitan, p. 170].
3 - Al-Maruzi narrated on the authority of Ka’b, who said: “If Al-Sufyani returns, he will call a group of the people of the Maghreb to himself, and they will gather for him as they have never gathered for anyone else, as previously known to God Almighty. Then he will send a delegation from Kufa Al-Anbar, then the two groups will meet in Qirqisiya, and patience will be exhausted on them, and will be lifted from them.” Victory until they devote themselves.” [Al-Fitan, p. 177 and p. 425].
4 - Nu’aym narrated with a chain of transmission on the authority of Ammar bin Yasser, who said: “Abdullah follows Abdullah, and their soldiers meet in Qarqisiya on the river, and there will be a great fight, and the ruler of the Maghrib marches and kills the men and takes the women captive, then returns to Qays until he descends on the island to the Sufyani, then he follows Al-Yamani and kills Qays in Jericho. The Sufyani takes possession of what they gathered, then he marches to Kufa and kills the helpers of the family of Muhammad, then the Sufyani appears in the Levant with the three banners, then they will have a great attack after Qarqisiya” [Al-Fitan, p. 183].
What is the difference between the conditions for the appearance of Imam Mahdi (may God bless him and grant him peace) and the signs of his appearance?
It is necessary to differentiate between the condition of appearance and its signs. The condition is that appearance depends on its fulfillment, and its relationship to appearance is that of cause to effect, cause to cause, and condition to result.
That is, without the condition being fulfilled, it is then impossible to achieve manifestation.
Manifestation is something that God Almighty wanted to take place according to natural causes, far from the miracle that brings with it any possibility or natural cause that can be attained in order to achieve that appearance. The miracle interfered with the calls of the prophets, causing their efforts to stop, and with that ended the scrutiny and testing to which their followers or opponents were subjected. Therefore, the wisdom in the reformist calls for heavenly messages must be characterized by important tests for the nation of that prophet or the followers of that reformer, and this is the call of Imam Mahdi (may God hasten it). His relief), for it is the result of the messages of the prophets, and all the calls for reform with them, so it must take place according to natural processes and known causes... Yes, we cannot deny the divine miracle’s involvement in the realization of the appearance, except that it is in the form of a part of the cause and not the complete and complete cause.
The condition is what the fulfillment of manifestation depends on, and without it, none of its manifestations can be achieved.
The conditions for appearance work together to come together as an integrated unit that does not fail in making the appearance successful and achieved. The most important of them are:
First: The presence of a reformist leader who will fill it with equity and justice after it has been filled with injustice and injustice. This leader must fulfill the specifications of global leadership, and they cannot be found except in those whom God has chosen and chosen, and he must be infallible and stipulated, and all of this can only be achieved in the person of the Imam. Al-Mahdi (may God hasten his appearance) has attained all these conditions and characteristics, and without that, it is not possible for any reformist leader to carry out the mission of global reform that leads the world to the shores of justice and security, and with his thesis spreads peace throughout the earth oppressed by injustice, oppression and aggression.
Second: The divine thesis, and the meaning of this: that there be a divine global reform thesis guaranteed by a heavenly proposal that allows justice to spread throughout the earth, replaces injustice with justice, and injustice with justice, and achieves peace for all, and for the world to live under one umbrella, which is the umbrella of Islam, which pledges to formulate... A new world order based on justice and peace, which eliminates every positivist thesis that would reinforce the concepts of power and conflict in order to survive at the expense of all values. Thus, manifestations of violence and force will disappear, and will be replaced by manifestations of love and harmony among all human beings.
Certainly, this is not achieved by any thesis, no matter how complete it is in achieving peace, other than the slogans that it raises to attract the support of others. To the point that many of these theses have only “banners of peace” to hide behind in order to achieve their own purposes, and the slogans of justice remain raised without the slightest application. .
By presenting the concepts of Mahdism and the Promised Day, we find that the thesis of a new world order that brings justice is present in this divine thesis, due to its commitment to address the deficiencies that plague the positive vision of any other thesis, and to work to reduce the manifestations of armed conflict and unfair competition. And seeking to melt any reform vision into its crucible to come up with a unified reform formula that guarantees everyone to live in peace.
Third: The spread of manifestations of injustice, oppression, and aggression, and the spread of their concepts. The divine thesis that we have referred to as a condition for their appearance to be achieved is based on the state of violence and aggression, and the absence of the language of dialogue that would mitigate the intensity of this armed conflict. The injustice that is spreading throughout the earth will force everyone to aspire to the global good that will fill it with fairness and justice, and human problems will worsen as a result of the competition that prevails in the concepts of countries, groups, blocs, organizations, or even at the level of individuals, and certainly this will push everyone to pursue a policy of violence and extermination. As is known today - to obtain the greatest possible amount of illegal interests, and principles and values will be in a state of looseness that will allow everyone to commit everything that is prohibited, and practice everything that is illegal in implementation of the directives of private and personal interests without taking into account the lowest values of humanity, and man will be an instrument of implementation. For the reckless desires and unbridled desires that overthrow any thesis that some raise for peace, and thus the need for reform will be everyone’s goal, as they seek the humanity that has been stolen by the theses of man-made regimes that trade in human humanity, and everyone will resort to a divine thesis that guarantees them justice instead of the thesis of injustice, and brotherhood instead of violence and aggression. This desired thesis is the Mahdist thesis aiming for justice and peace.
Fourth: The achievement of supporters, and this is a condition that must be met for the promised day, as the appearance of the Imam (may God hasten his appearance) depends on the number of supporters who pledged allegiance to him in peace and death. To be achieved, any reform project must have enough supporters to enable it to succeed, so what about a project? A revolutionary reformist based on the principle of change in most aspects of life, as well as a change in most of the concepts known to everyone, and coming out to the world with revolutionary reformist theses that guarantee the overturn of the values and concepts that have become popular with everyone. It is known that this will come as a shock to all movements that are leaning on their own concepts that collide with values. The usual humanity, and if this is the case, then a confrontation will occur between the followers of these positivist theses and the supporters of the Mahdist thesis, which would achieve a sweeping victory on all fronts.
Therefore, the achievement of supporters who have special characteristics depends on the success of the thesis of appearance, and without them, this thesis will suffer from the difficulties that it leads to, and the ease of confronting and eradicating them, and thus this desired hope cannot be achieved in the absence of those who understand the reform changes that the thesis of the Awaited Imam (may God hasten his relief) brings about. ).
Fifth: The supportive popular bases, which are other than the supporters mentioned above. The three hundred and thirteen supporters of the Imam (may God hasten his appearance) - as confirmed by the narratives of the appearance - are the global leaders who lead the movement of the Imam (may God hasten his appearance), and this cannot be achieved except with the presence of popular bases. Anticipating the new event, and it is known that these popular bases have been prepared in advance to absorb the Mahdist thesis to a degree that guarantees the reception of this thesis, and this can only be achieved by creating popular bases that deal with the Mahdist news spread in the Sahihs of the two groups, that is, prior education of the popular bases that yearn for that promised day will find success. It is necessary to strengthen the desired Mahdist idea, and it is known that the Imami Shiites will constitute the largest percentage, or even the entire percentage, in order to mobilize them for this desired day, and the reason for this is as we see:
1 - The Imami Shiites are more accepting of the thesis of Mahdavian change, due to the suffering that the Imami Shiites have faced throughout their blood-stained history, and their removal from the centers of government will create in them an oppressed conscience and a defeated conscience that will always submit to the ruler’s power and oppression, and this feeling would enhance optimism. On the promised day, the day when justice will spread throughout the earth, and the Shiite individual will live as an individual, not marginalized or with a tortured and oppressed conscience. Rather, he will have the say and will have a place in this divine thesis. From here we find that the Shiite conscience will be motivated for this promised change, and will be filled with its feeling. The oppressed to adopt the thesis of rescue.
This is in contrast to the non-Shiite, as successive governments from Al-Saqeefa until now have grown up in the ruling community that sees itself as having priority in rule and authority, and the non-Shiite individual will be a ruling individual even if he is not among the ruling leaders, so merely belonging to this sect sees that he has the right to priority. With everything, the power, dominance, power, and rule belong to him, and others will be marginalized, and certainly the Mahdist thesis will work to exclude this inherited and traditional authoritarian state, and will deal with ruling on the basis of justice. If this is the case, then these people will find themselves excluded from the ruling inheritance, and one of them will be a follower. Instead of being followed, how, in this situation, does he seek to achieve the Mahdist thesis that would eliminate the manifestations of domination and power to which he belongs?!
Therefore, the Shiite individual will seek after this reformist Mahdist thesis, as it is a rescue thesis and not only an alternative to a usurping government, but rather it is a human phenomenon that the individual suffering due to exclusion, marginalization, and exclusion aspires to, while others will seek to confront it, despite the fact that the Sahihs of the two groups confirm the eternity of the promised day.
From where will Imam Mahdi (may God bless him and grant him peace) emerge?
As for the place where he emerges, what he does after his exit, his place of residence, and his appearance according to his age, what is narrated is, as was mentioned in the signs of appearance, that after the Sufyani emerges from Wadi al-Yabis in Palestine and takes possession of Damascus, Palestine, Jordan, Homs, Aleppo, and Qinnisrin, and he emerges in the Levant, the red-haired and the spotted one seek kingship, and the Sufyani kills them. No. He will have no interest except the family of Muhammad and their Shiites, so he will send two armies: one to Medina and the other to Iraq.
As for the army of Medina, he and the Mahdi will come to it and plunder it three times. Then the Mahdi will go out to Mecca, and the commander of the Sufyani army will send an army behind him to Mecca, and they will be eclipsed in Al-Bayda.
As for the Iraqi army, it comes to Kufa and kills, crucifies, and takes captives from the Shiites of the family of Muhammad. It leaves Kufa heading to the Levant, and the banner of guidance follows it from Kufa, killing all of it, and retrieving what it has of captivity and spoils.
As for Al-Mahdi (peace be upon him), after he arrives in Mecca, his companions, who are three hundred and thirteen men, the number of the people of Badr, will gather around him, and when this number is gathered for him, his matter will appear, and he will wait for his day with them in Dhu Tuwa, and he will send a man from his companions to the people of Mecca, inviting them, and they will slaughter him between the corner. And the Maqam, which is the pure soul, will reach that Mahdi, and he will descend with his companions from a long obstacle until he comes to the Sacred Mosque, where he will pray four rak’ahs at Maqam Ibrahim, and lean his back against the Black Stone and address the people and speak words that no one has ever spoken.
It was narrated that the first thing he said in this verse was: “What remains of God is better for you if you are believers” [Hud: 86], and then he says: “I am what remains of God on His earth” (1).
And in a narration: “He stands between the pillar and the Maqam and prays, and goes away with his minister, and his back is leaned against the Sacred House seeking refuge in it, and he calls out: O people, we seek victory from God, and whoever among the people responds to us or appoints a Muslim against those who have wronged us, and we are the people of the household of your Prophet Muhammad. And we are the people closest to God and Muhammad (may God’s prayers and peace be upon him and his family), so whoever disputes with me about Adam, then I am closer to Adam, and whoever disputes with me about Noah, then I am closer to Noah, and whoever disputes with me about Abraham, then I am closer to Abraham, and whoever disputes with me about Muhammad, then I am closer to Muhammad, and whoever Discuss with me about the prophets, for I am the closest of people to the prophets. Doesn’t God say in His decisive Book: “Indeed, God chose Adam and Noah and the family of Abraham and the family of Imran above the worlds, descendants one from another, and God is All-Hearing, All-Knowing.” Al Imran: 33 and 34], except for him who disputes with me about the Book of God I am the most worthy of people in the Book of God. Whoever disputes with me about the Sunnah of the Messenger of God, I am the most worthy of the people in the Sunnah of the Messenger of God (may God bless him and his family and grant them peace). So his three hundred and thirteen companions pledged allegiance to him between the Corner and the Maqam, and when he completed his contract, which was ten thousand, he would depart with them from Mecca.” (2) ).
It was narrated that when he departs, there will not remain on earth any idol other than God (Almighty and Majestic), except that fire falls within it and it is burned, and that is after a long absence, so that God may know who will obey Him in the unseen and believe in Him (3).
It was narrated that he would leave Medina for Mecca with the heritage of the Messenger of God (may God’s prayers and peace be upon him and his family), his sword, his shield, his turban, his cloak, his banner, his staff, his horse, his head, and his saddle. Then he would put on his sword, Dhul-Faqar, and wear his shining armor, spread his banner over the clouds, wear a cloak, cover himself with a turban, and take the staff in his hand. He asks God for permission to appear (4).
It was narrated that “he has knowledge, and when the time comes for him to emerge, that knowledge spreads from his soul, and God (Almighty and Majestic) speaks to him and calls out: Go out, O friend of God, and kill the enemies of God. And he has a sheathed sword, and when the time comes for him to emerge, he plucks that sword from its sheath, and God (Glory be to Him) speaks to him, so he calls to him: Go out, O friend of God, for it is not permissible for you to remain in the presence of the enemies of God (5).
Then he goes to Mecca and goes to Medina, and is informed that his handler in Mecca has been killed, so he returns to them and kills the fighter, then returns to Medina and stays there as long as he wants (6).
And in a narration that he sends an army to Medina, orders its people, and they return to it, then he goes out until he comes to Kufa, and descends on Najaf, and then disperses the soldiers from it in the cities. Al-Baqir (peace be upon him) said: “It is as if I am with the Qa’im [(peace be upon him)](7) On the Najaf of Kufa, and he walked to it from Mecca with five thousand angels, Gabriel on his right, Michael on his left, and the believers in his hands, while he dispersed the soldiers in the country (8).
(peace be upon him) mentioned al-Mahdi, and said: “He enters Kufa and there are three flags in it that have been disturbed and clear for him, and he enters until he comes to the pulpit, [and delivers a sermon](9), and the people do not know what he is saying in terms of crying, so when it is the second Friday, the people ask him to lead them in the Friday prayer.” So he ordered that a mosque be built for him on the other side, and he would lead them in prayer there” (10).
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(1) Kamal al-Din (p. 360 and 361 / Chapter 32 / H. 16).
(2) See: Al-Ghaybah by Al-Numani (pp. 290 and 291 / Chapter 14 / H. 67); Jurisdiction (p. 256); Tafsir Al-Ayyashi (vol. 1 / p. 65 / h. 117).
(3) Kamal Al-Din (pp. 360 and 361 / Chapter 32 / H. 16).
(4) See: Al-Ghaybah by Al-Numani (pp. 278 and 320 / Chapter 14 and 20 / H. 42 and 2).
(5) Kamal Al-Din (p. 185 and 186 / Chapter 7 / within Hadith 17).
(6) See: Tafsir al-Ayyashi (vol. 2/p. 56 and 57/h. 49).
(7) Between square brackets from the source.
(8) Al-Irshad (vol. 2/pp. 379 and 380).
(9) Between square brackets from the source.
(10) Al-Irshad (vol. 2/p. 380).
Will the minds of humanity be completed at the time of the appearance of Imam Mahdi (may God bless him and grant him peace)?
Appearance is a time that has characteristics. According to these characteristics, a person must prepare himself and prepare himself according to the requirements of that stage.
The first characteristic of the stage of appearance is that it is the stage of truths and the stage of falsehood being exposed and masks falling. During the time of the Imam (peace be upon him), no one would be able to conceal his true identity from the Imam, such as disguising himself with a face other than his true face. The Imam (peace be upon him) knows what is in the souls, and he leads people in the manner of God’s Prophet David (peace be upon him), that is, he will rule according to what he knows, with his real knowledge.
A question may arise here: What is the difference between the biography of David and his wisdom and the biography of our Prophet (may God bless him and his family and grant them peace)?
The answer: There is a jurisprudential difference. Our Prophet (may God’s prayers and peace be upon him and his family) used to judge phenomena based on witnesses and evidence, but David (peace be upon him) ruled based on his real knowledge, and thus Imam Mahdi (peace be upon him) will judge based on his real knowledge, God (peace be upon him). Almighty)
He gave him knowledge of the reality of things such that he does not need anyone’s evidence or testimony, and he will benefit from that knowledge directly without the need for intermediaries.
Therefore, it is the stage of facts, the stage of honesty, the stage of falsehood being exposed, the stage of masks falling and man appearing as he truly is, and among the important narrations reported in this field is that if the Imam (peace be upon him) appeared on the heads of creatures, their dreams would be complete (1). The completion of dreams is one aspect. From the aspects of what we are saying, the stage of appearance is the stage of truth, not the stage of illusion, nor the stage of false headlines. If the mind is complete, it does not need, with its perfection, to wear a specific mask to create illusions or clothe itself with facts. A perfect mind rises above falsehood and lying. It is a true mind that deals objectively and realistically with life. Imagine these minds. If the Imam wiped over people’s heads and their minds were complete, imagine the result. The result is that they will deal with life realistically and honestly, and deal as they are and without any cover-up, disguise, or false faces.
This matter calls for a lot of pause. We are now in this life, and God Almighty has laid down His veil over us. The narration from the Commander of the Faithful (peace be upon him) says: “If you had uncovered each other, you would not have buried each other” (2). If one of us knew what was in the other’s soul, he might not be prepared. Even to bury him, and he is considered non-Muslim at all.
If God had revealed what is in souls and thoughts, life would have been difficult among people, but God (Almighty and Majestic), in His mercy, so that life can go on and the system of life be complete, has mercy on people and gives them the opportunity to perfect and purify their souls. He delays the revelation, so He does not reveal my truths before the people, nor does He reveal the people’s truths before me.
Some of these curtains were struck by God (Glory be to Him), and some of them we impose on ourselves and hide ourselves behind. This makes the issue of coexistence easy and possible in this life. As for that time, the time in which there is no room for corruption and no room for corruption, the time in which it is intended for the Imam (peace be upon him) to fully implement the thesis of heaven without delay, at that time the Imam does not delay a ruling or a legal position for the sake of piety or politeness.
Rather, the legal rulings should be implemented in their entirety without anyone’s caution, piety, or fear. We must then stand before this truth: the fact that it is a realistic time, a time that can never be hidden, distorted, or disguised.
Accordingly, what will be the assignment?
Whoever wants to prepare himself from now on for the time of truth must begin from now by clearing up his affairs and matters, and amend his situation in such a way that if the time of truth comes and the time of honesty arrives, he will not be revealed or exposed, so he will be as he is, just as I am now, I will be in that time without any scandal or problem. When the Imam (peace be upon him) comes out (the narrations say): He
He takes some property from people (saying: This is not your house, get out of it), then returns the property and rights to their rightful owners, even if you buy the house with it (3).
Therefore, it is the time of truth and honesty. Man must, from now on, prepare himself for the reappearance to come upon him and to be among those who are happy with the Imam and not among those who are miserable with him. That the time of reappearance comes upon us and we are happy with that. We do not hide ourselves out of shame, nor hide ourselves out of fear of the Imam. We correct our affairs. To be aware of the money, property, and belongings in our hands, and of all legal issues, and to be certain that we have blank pages with which we can meet the Imam (peace be upon him) and say: O our Lord, we are waiting, we are happy with your appearance, and we are at your service.
A person must always be with his truth and not move away from it. What does this mean? Some people give themselves titles greater than their reality, and give themselves facades and names greater than they deserve, so they continue to live this illusion, and force those around them to live with this illusion, and it remains like this until the Imam (peace be upon him) appears, and then the Imam surprises him by saying: You are worthless. This great title that you used to live under, the great name that you carried, and the great fame that you achieved, all of this is fake and has no basis. Return to your normal size. With the ruling of the Imam, a person will return to his normal size due to the reality of honesty in the time of appearance. “This is a day in which the truthful will benefit the truthful.” (Al-Maeda: 120), like the Day of Resurrection.
On the Day of Resurrection, will a person be able to impose his false claims before God (Glory be to Him)? No, the amount of my knowledge is what I will be held accountable for, and the amount of my piety is what I will be treated on the basis of. Thus, the Imam has no courtesy with anyone, and he does not submit to our illusions or submit to our standards that we live in now that are based on false considerations. The Imam will come and destroy them completely. We must be prepared for the truth, prepared to look at ourselves in the hands of the Imam in our normal size. If that is the case, it will be important for a person to live now as he lives at that time, and to live in the time of appearance as he lives now.
And to appear in front of the Imam and in front of the people as he is now. Why should I live in falsehood until the Imam appears and returns me to my normal size, then there will be scandal and humiliation? A person may be expelled from the presence of the Imam (peace be upon him) because he is a pretender, a person, for example, who claims ijtihad. This claim is serious and the issue is not easy. The claim is very dangerous. For a person to claim ijtihad means being a representative of the absent infallible Imam, representing him in some of the issues that the Imam handles. Among the people: If, God forbid, this claimer is a liar, an invalid, or an impostor, what is his position before the Imam in a time of truth and honesty?
Where will this person be located? He will hide himself, he will hide in a hole in the ground, he will not be able to meet the Imam (peace be upon him), and if he is able to meet the Imam and come to him, he will be punished with a punishment that is not easy, because the lawsuit is a serious lawsuit.
Based on this, measure everything else. All the false and fleeting titles we create for ourselves at this stage of life, we must take into account the stage of appearance, for this stage does not tolerate lies, falsity, or falsehood.
The believer must prepare himself truly spiritually in this area.
How can a person be realistic so that he is not surprised if the emergence stage becomes an actual stage?
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(1) On the authority of a servant of Banu Shayban, on the authority of Abu Jaafar al-Baqir (peace be upon him), he said: “When our Qaim (peace be upon him) rises, he will place his hand on the heads of the servants, thereby uniting their minds and completing their dreams.” (Kamal al-Din: 675/h. 30).
(2) Amali Al-Saduq: 531/H (718/9).
(3) In the narration: “The Mahdi will return injustices, even if there is something under a person’s tooth that he pulled out until he returns it.” (The epics and temptations of Ibn Tawus: 143/h. 169).
Learn about the details of Imam Mahdi's appearance, his battles, and his sermon in Mecca
On the authority of Abdul-Ala al-Halabi, he said: Abu Jaafar (Al-Baqir) (peace be upon him) said:
The person in charge of this matter will be absent in some of these paths, then he gestures with his hand to the direction of Dhu Tuwa, until two nights before his departure, the master who is in front of him ends up meeting some of his companions, and he says: How long are you here?
They say about forty men, so he says: How would you be if you saw your friend?
They say, “By God, if he took the mountains with us, we would take them with him.” Then he comes to them from the midwife and says to them, “Point to those with your teeth and the best among you,” ten, and they point to him, so he takes them off until they come to their friend and counts them to the following night. Then Abu Jaafar said:
By God, it is as if I am looking at him with his back resting on the stone, then he is praying to God for his rights, then he says:
“O people, whoever debates with me about God, then I am more worthy of God. O people, whoever debates with me about Adam, then I am more worthy of Adam. O people, whoever debates with me about Noah, then I am more worthy of people than Noah. O people, whoever debates with me about Abraham, then I am more worthy of people than Abraham. O people, whoever debates with me about Moses, for I am closer to Moses. O people, whoever debates with me about Jesus, then I am closer to Jesus. O people, whoever debates with me about Muhammad (may God’s prayers and peace be upon him and his family), then I am closer to Muhammad. O people, whoever debates with me about the Book of God. I am the closest person to the Book of God.
Then he comes to the Maqam and prays two rak’ahs there, then he seeks God for his due duty. Then Abu Jaafar (peace be upon him) said: By God, he is the one who is in distress in the Book of God, and it is God’s saying: ((Is he who responds to the one in distress when he calls upon him, and removes evil, and makes you successors of the earth)) and Gabriel is on the gutter in the form of a bird. White, so he would be the first of God’s creation to whom Gabriel pledged allegiance and the three hundred and twelve men to pledge allegiance to him.
He said, Abu Jaafar (peace be upon him) said: Whoever is afflicted while on the journey will die at that hour, and whoever is not afflicted by the journey will lose his bed. Then he said, “By God, it is the saying of Ali bin Abi Talib (peace be upon him) about those who are missing from their beds,” which is the saying of God: ((So race ahead to good deeds wherever you may be.) May God bring you all together.” The companions of the Qa’im, the three hundred and fifteen men, said:
By God, they are the numbered nation that God said in His Book ((And if We postponed the torment from them for a numbered nation)) He said, they gather in one hour a patchwork like the autumn fallow, so it becomes morning in Mecca and he calls the people to the Book of God and the Sunnah of His Prophet (PBUH), and a group of people responds to him, walking and using Mecca, then walking and reaching him. He killed his worker, so he returns to them and kills the fighter, nothing more than that, meaning captivity. Then he goes off and calls people to the Book of God and the Sunnah of His Prophet (peace be upon him and his family), and the guardianship of Ali bin Abi Talib (peace be upon him), and disavowal of his enemy. He does not name anyone until he reaches Al-Bayda and goes out to him. The army of the Sufyani, so God commands the earth and seizes them from under their feet, and it is God’s saying: ((And if you had seen, when they were terrified, they would not miss it, and they were taken from a nearby place and said, “We believe in it” - meaning in the Qaim of the family of Muhammad - but they disbelieved in it, meaning in the Qa’im of the family of Muhammad, until the end of the Surah)) so only them will remain. Two men called Watr and Watira, from what is meant by their faces in their backs, walk backwards, telling the people what he did to their companions, then he enters the city, and the Quraysh disappear from them at that time. This is the saying of Ali bin Abi Talib (peace be upon him), and by God, I wished for the Quraysh, that is, with it one stop, islands and islands, with all that it possessed and all that it acquired. The sun has set or set.
Then he happens something, and if he did it, the Quraysh said, “Take us out to this tyrant. By God, if he had been a Muhammadan, he would not have done it, if he had been an Alawite, he would not have done it, and if he had been a Fatimid, he would not have done it.” So God gives him their shoulders, so he kills the fighter and takes captive the offspring, then he sets off until Al-Shuqra comes down and informs him that they have killed his worker. Then he returns to them and kills them in a way that killing a free woman is nothing.
Then he proceeds to call people to the Book of God and the Sunnah of His Prophet and the guardianship of Ali bin Abi Talib (may God’s prayers be upon him) and disavowal of his enemy until when he reaches Al-Tha’labiyah, a man of his father’s lineage rises to him and he is one of the strongest people in his body and the bravest of them in his heart, except for the person in charge of this matter, and he says:
Oh, this is what you are doing, by God, you make people startle with the fear of blessings. Is it because of a covenant from the Messenger of God (may God bless him and grant him peace) or by what? Then the master who pledged the pledge of allegiance says, “By God, you will be silent, or I will strike the one in which your eyes are.” Then the Qa’im says to him: “Be quiet, O so-and-so.” Yes, by God, I have a covenant from the Messenger of God. “Bring it.” O so-and-so, I have a defect or a sin, so he brings it to him and he reads to him the covenant from the Messenger of God, and he says, “May God make me your ransom, give me your head.” I kiss it, and he gives him his head, and he kisses it between his eyes. Then he says, “May God make me your ransom,” renew the pledge of allegiance for us, and he renews the pledge of allegiance for them.
Abu Jaafar (peace be upon him) said: It is as if I see them ascending from the Najaf of Kufa, three hundred and fifteen men, whose hearts are like iron bars. Gabriel is on his right and Mikael is on his left. Fear moves in front of him for a month and behind him for a month. God provided him with five thousand trained angels, until when he ascended Najaf, he said to his companions, “Worship your night.” They spent the night between bowing and prostrating, praying to God, until in the morning he said, “Take us to the road to Nakhilah,” and on Kufa there was a ditch with a ditch. I said, “A ditch with a ditch?”
He said: Yes, by God, until he reached the mosque of Ibrahim (peace be upon him) in Al-Nakhila and prayed two rak’ahs there, then those who were in Kufa from its place of return and others from the Sufyani’s army would come out to him, and he would say to his companions: Go back to them, then he would say: Attack them.
Abu Jaafar (peace be upon him) said: It is not permissible, by God, the trench is one of them who is informed. Then he enters Kufa, and no believer remains unless he is in it or yearns for it. This is the saying of the Commander of the Faithful Ali (peace be upon him). Then he says: To his companions, go to this tyrant, and he calls to the Book of God and the Sunnah of His Prophet (peace be upon him). So Sufyani gives him a salutation from the pledge of allegiance, and a dog, who are his uncles, says to him, “What is this that you have done? By God, we will never pledge allegiance to you on this.” So he says: What should I do?
So they say: Receive him, and he receives him. Then the Qa’im (may God’s prayers and peace be upon him) says to him: Be careful, for I have come to you and I am your fighter. So in the morning he fights them, and God gives him their shoulders and takes Al-Sufyani prisoner, so he takes him off and slaughters him with his own hand. Then he sends a group of horses to the Romans so that they can summon the rest of the Umayyads, and when they reach the Romans, They said, “Bring out to us the people of our religion who are with you.” They refuse, and they say, “By God, we will not do it.” So Al-Jarida says, “By God, if we had been commanded, we would have fought you.” Then they return to their friend and present that to him. He says:
They went and brought out to them their companions, for these had come with great authority, which is the saying of God, “And when they sensed Our distress, behold, they ran from it. Do not run, but return to the place wherein you found luxury and to your dwellings, that perhaps you will be asked.”
He said, meaning the treasures that you were hoarding. They said: ((Oh, woe to us! We have been wrongdoers. That did not cease their claim until We made them to be harvested, dormant.)) There would not remain any informer of them. Then he returned to Kufa and sent the three hundred and fifteen men to all the horizons and wiped between their shoulders and on their chests so that they would not cooperate in the matter. A decree, and there will not remain a land except that the testimony is proclaimed that there is no god but God alone, with no partner, and that Muhammad is the Messenger of God, which is His saying: ((And to Him are all who are in the heavens and the earth surrendered, willingly or by compulsion, and to Him they will be returned)) and the person in charge of this matter does not accept the tribute as the Messenger of God accepted it ( p) which is the saying of God: ((And fight them until there is no strife and the religion is entirely for God)).
Abu Jaafar (peace be upon him) said: By God, they will fight until God unites them and does not associate anything with Him, and until the weak old woman emerges from the east, seeking the west, and no one forbids her, and God brings forth its seed from the earth and sends down its drops from the sky, and the people pay their tax on their necks to the Mahdi, and God expands upon our Shiites. If it were not for the happiness that overtook them, they would commit transgression. We have shown that the author of this matter has issued some rulings and spoken about some Sunnahs, when a woman came out from the mosque wanting to revolt against him, so he says to his companions:
They set out and join them in the exercises, and they bring them to him as captives. He orders them to be slaughtered, and it is the last time he will emerge on the list of the family of Muhammad (may God’s prayers and peace be upon him and his family).
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Source: Bihar Al-Anwar, vol. 52, pp. 341-345.
What are the inevitable signs and non-deterministic signs of the advent of Imam Mahdi (may God bless him and grant him peace)?
There is no doubt that the emergence of Imam Mahdi (may God hasten his appearance) is among the inevitable, but rather one of the highest levels of the inevitable, and it is called the appointed time. God promised that His righteous servants would inherit the earth, and God Almighty says: {Indeed, God never breaks His promise}.
The events related to the emergence of Imam Mahdi (may God hasten his appearance) are divided into two parts:
The first: Events related to the appearance, which are called (signs of the appearance), and these are of two types:
1- The inevitable signs, of which five signs are known: Al-Yamani, Al-Sufyani, Al-Sayha, Al-Nafs Al-Zakiyah, and Eclipse.
2- Non-deterministic signs, which are very many.
Second: The events that occur after the appearance, and are called (signs of the Hour), and they are also of two types:
1- Inevitable events, such as the descent of the Prophet Jesus (peace be upon him) and the rising of the sun from the west.
2- Inevitable events, which are very many.
Conclusion: The future events occurring before, with, and after the Holy Apparition are of two types: some are inevitable events, and some are non-deterministic.
Why did the narratives deliberately neglect clarification on the issue of signs of appearance?
There is something that was specific to some of the narratives mentioned in the signs of the appearance and its era, which is that in their stories about events and individuals, they deliberately told the story in a symbolic way, and did not specify the details about the individuals and armies in a way that raises confusion among the people, and for this reason there are many examples such as the words: Al-Shaysbani, Al-Sufyani, Al-Khorasani, Al-Yamani, and Al-Kabs. , the sheep, and the flags of the Turks are scattered, and Gog and Magog and their metaphorical descriptions are such that their ears are so large that they lay down on them or use them as a cover, which makes the researcher confused in terms of diagnosing what is meant in the external reality, and if he attempts the diagnosis, he is very likely to fall into error.
Therefore, you see that most of those who advocate the diagnosis are trying to apply the ambiguities contained in these narratives to incidents and individuals, with the possibility that the validity of what the narratives mentioned has not yet been achieved abroad.
Al-Majlisi’s words (may God have mercy on him) came in an explanation of some of the details of the narration reported from the Commander of the Faithful (peace be upon him) regarding some of the signs and events that occurred before the appearance of the Imam, peace be upon him, including his saying, peace be upon him:
(If the Qaim rises in Khurasan, and conquers the land of Kufan and Multan, and crosses the island of Banu Kawan, and the Qaim in Gilan rises from us, and the wells and the days respond to him...).
Until he (peace be upon him) said:
(When the thousands are prepared, the ranks are lined up, and the ram kills the lamb, there the other will rise, the rebel will revolt, and the infidel will perish, then the hoped-for Qaim and the unknown Imam will rise...)(1).
Al-Majlisi (may God have mercy on him) said in explaining this:
(The ruler of Khorasan is Holaku Khan or Genghis Khan..., and the ruler of Gilan is Sultan Ismail, may God enlighten his resting place, and Al-Abar is a village near Al-Astrabad, and the sheep is like the patient male of the offspring of sheep, and perhaps what is meant by the ram is Sultan Abbas I, may God bless his ram, as his son Safi al-Din Mirza, may God have mercy on him, was killed. And the rise of the other With revenge, it is possible that it is a reference to what Sultan Safi, may God have mercy on him, the son of the murdered, did to the killer’s children, including killing, gouging out eyes, and so on.)
What is the significance of the word “ram” on the will of Shah Abbas Al-Safavi? How did he know that what was meant by the Qaim of Gilan was Shah Ismail? Even though he mentioned it after saying: (perhaps), there is no basis for this possibility so that it can be distinguished and mentioned without anything else.
A person's love or fanaticism may lead him to make a mistake, as some people suspected of diagnosing "Talaqan" from which men like Zubar al-Hadid emerge in the narratives. He relied on the existence of a modern city that did not exist in the time of the Imams (peace be upon them) and was located in Iran, and he said: This is what is intended. Even though the language books say: It is in Afghanistan (2), and the love of the Islamic Republic and the soul’s wish that it is the country that hands over the banner to the Imam, peace be upon him, led to this mistake, even if it is possible that this country will remain until the time of appearance, but it is just a possibility and there is no indication that can Relying on it to build on it. As for blind fanaticism, it may lead to an inverted understanding of things, such as someone saying: The Yamani will emerge from Iran because it is on the right side of the Hijaz, and I do not know how it became the right side of the Hijaz? I also do not know why they (peace be upon them) were not attributed to the Yemeni and not the Yemeni?
How many diagnoses are based on personal suspicion emanating from non-objective reasons, which, if not proven to be false, is no more than conjecture and speculation of the unseen, and it is of no avail against the truth.
Perhaps the interest required that the imams speak in a metaphorical way for the benefit of leaving a detailed statement of the truth, and such is what was mentioned about Jesus (peace be upon him). In the Sahih, on the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), he said:
(Indeed, God Almighty revealed to Imran: “Indeed, I am giving you a pure and blessed male who will heal the blind and the leper and bring the dead to life, God willing as a messenger to the Children of Israel, so Imran told his wife Hannah, the mother of Maryam, of that, and when she became pregnant, a boy was carrying her by her side: (So when She put it down she said My Lord, I have given birth to her as a female, and God knows best what she has given birth to, and the male is not like the female.) [Al Imran: 36], that is, the daughter should not be a messenger. God Almighty says: (And God knows best whatever she placed), then when God Almighty gave Mary Jesus, he was the one about whom Imran had been given good tidings and promised him So, if we say something about a man from among us and it is about his son or his son’s son, do not deny that (3).
The author of Al-Bihar (may God have mercy on him) said in explaining this hadith:
(The sum of this hadith and others like it is that great interests may cause the prophets and guardians, peace be upon them, to speak about some matters in the form of a metaphor, a pun, and primitive matters, as written in the Book of Erasure and Evidence, and then it appears to the people that is contrary to what they understood from the first speech, so they must not interpret it as such. Lying and knowing that what was meant by it was different from what they understood as a metaphorical meaning, or that its occurrence was conditional on a condition that was not fulfilled, and among that was the time of the rise of the Qaim, peace be upon him, and his appointment from among them, peace be upon them, so that the Shiites would not despair and entertain themselves from the oppression of the oppressors by anticipating the imminent relief. So they might have said: So-and-so the Qaim. What they mean is the one who is standing by the command of the Imamate, as they said: (We are all standing by the command of God)...) until the end of his words.
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(1) Bihar Al-Anwar 52: 235 and 236 / H. 104, on the authority of Al-Ghaybah by Al-Numani: 283 and 284 / Chapter 14 / H. 55.
(2) See: Mu’jam al-Buldan 4: 7, which says: (Two towns are divorced, one of them is in Khorasan between Marv al-Rawth and Balkh..., and the other is a town and a country between Qazvin and Abhar).
(3) Bihar Al-Anwar 52: 119 and 120 / H. 49, on the authority of Al-Kafi 1: 535 / Chapter on the fact that if something is said about a man and it is not about him and it is about his son or his son’s child, then it is the one about whom it was said / H. 1.
Why do some false people claim to be ambassadors for Imam Mahdi (may God bless him and grant him peace)?
It is the false claim by some people of their embassy on behalf of Imam al-Hujjah (peace be upon him), and their attempt to camouflage to the public that they were appointed by the Imam (peace be upon him). Thus, they deceive the gullible and simple people and deal with fools on the basis of this false claim. They extort money and push them to commit forbidden acts under the pretext of legislation and to keep up with the tastes of the Imam. Some public and their desires.
There appear to be several factors that helped in this trend, including:
First: The special psychological state that the applicant to the embassy lives in. He always starts from a social vacuum and a defect in his public relations, which leads him to try to address this by directing attention to himself and trying to keep people busy talking about him, which is the least he can achieve in bridging the gap between him and others, and this is constant in most cases of deviation, where The person tries to obtain social security that will place him in a social position where attention is drawn.
Therefore, it is known about Abu Bakr al-Baghdadi that he has little knowledge, and because of that, people deal with him on the basis of his abilities, and depriving him of that makes him feel a state of inferiority that dictates that he deal with it in a way through which he gains the attitudes of others.
Second: Weak faith and lack of piety or lack thereof dictate that a person follow deviant paths in order to obtain his goal. It was known about Abu Dalf al-Katib, for example, that he was known to some as atheist and intellectual deviant.
While piety does not permit a person to occupy a position other than his own, as happened to Abu Sahl al-Nubakhti, despite his knowledge and status and the people’s orientation toward him, or as in the case of Ahmad ibn Mutil, who was known for his specialization with Abu Jaafar Muhammad ibn Uthman and for being one of his closest assistants, they are despite his known academic and social status. They did not have the status of an embassy, and when the order was issued to appoint Al-Hussein bin Ruh as ambassador on behalf of the Imam (peace be upon him), Al-Nubakhti and Ibn Matil received the order with full satisfaction and acceptance and handed it over to Al-Hussein bin Ruh and became under his obedience and leadership and among his assistants.
Third: The ignorance that prevails in some rules that constitute fertile ground for the growth of deviant situations and the receipt of false claims.
Public culture and intellectual awareness have an impact on the decline of society and its acceptance of such deviations. You do not find a society that is happy with its culture while it lives under the hammer of lies and delusion, while the ignorant society retreats to the lowest levels to believe misguided and deviant claims as quickly as possible.
Sheikh Al-Tusi said in his absence: The matter of Abu Bakr Al-Baghdadi regarding the lack of knowledge and marwa is well-known, and the madness of Abu Dalaf is too numerous to count, so we do not occupy our book with that...
It was narrated on the authority of Al-Hussein bin Abd al-Rahim al-Abraruri, who said: Abu Abd al-Rahim sent me to Abu Ja`far Muhammad bin Uthman al-Amri (may God be pleased with him) regarding something that was between me and him, so I attended his gathering, and there was a group of our companions in it, and they were discussing some of the narrations and what the truthful ones (peace be upon them) said, so that I would accept. Abu Bakr Muhammad bin Ahmed bin Othman, known as Al-Baghdadi, the nephew of Abu Jaafar Al-Amri. When Abu Jaafar (may God be pleased with him) saw him, he said to the group: Hold on, for this coming is not one of your companions.
Thus, Abu Bakr Al-Baghdadi was known for his weak faith, so Sheikh Abu Jaafar Al-Amri indicated that he was not one of their companions, indicating his deviation and involvement in false, deviant paths.
Thus, false embassies are characterized by their short lives because they are exposed as quickly as possible and discredited by numerous evidence and non-hidden clues.
7 benefits of the signs of the appearance of Imam Mahdi (may God bless him and grant him peace)... learn about them
Signs are the plural of a sign, which is what is placed on the roads to guide people by them. Accordingly, the signs of appearance in the narratives are considered beacons by which people are guided to the nearness of the noble appearance.
Perhaps a questioner may ask: What is the importance of knowing these signs after the inevitability of the noble appearance has been proven, and the necessity of this knowledge not affecting the acceleration or delay of the appearance, assuming that they are not known?
In other words: There is no causation or causation, nor causation or effect, between the knowledge of signs and the appearance itself. Rather, those signs are merely phenomena that tell of the imminence of that appearance or its realization. So what is the benefit of this revealingness that is devoid of influence for the sake of appearance?
The answer: After the confirmation of the issuance of these readings and future information from the Infallible (peace be upon him), the interest in those information becomes clear, due to the linguistic impossibility of the words of the Infallible, even if we do not find the realistic purpose and the real interest.
However, photographs can be taken for several purposes to mention these signs, including:
1 - The idea of Mahdism and reform was an idea that was heralded by the prophets and saints (peace be upon them) and their followers among the believers. With the fulfillment of every sign promising the advent, good news increases in the hearts of the believers and their hope for salvation deepens, so the souls are reassured of the imminent relief.
2 - The fulfillment of signs, one after the other, prompts believers to be serious and diligent in activating the movement for self- and social reform in preparation for receiving the blessed appearance.
3 - The noble appearance has two aspects: a missionary aspect and a warning aspect to those who deny this idea, and the fulfillment of the signs helps them get rid of doubt and save them from the misguidance that afflicts people at the end of time as a natural effect of the long absence and the frequent raising of suspicions and suspicions - as is clear -, so one sign after another was fulfilled. It is the best alert for those who are heedless, and a remedy for the intellectual and ideological rift that afflicts people.
4 - The fulfillment of the signs is strong evidence of the truthfulness of the prophets and saints who informed them, and therefore it is a confirmation of the sincerity and truth of their doctrines, beliefs, and calls. In other words, this is a compelling proof of their connection to the world of the unseen and the source of the abundance of knowledge, sciences, and facts, and this has a clear effect on human happiness or misery. Whether he adhered to or rebelled against those divine doctrines and ideologies.
5 - The mere mention of the signs is the best evidence of the importance and seriousness of this issue. Not only did he mention its general features, but the leaders of religions and laws were also concerned with mentioning its details and even the signs of its realization. This prompts believers to deal with this issue with great seriousness and attention, in proportion to proportion.
6 - In addition, there is a great and important benefit, which is diagnosing the claims of Mahdism, Parliamentarianism, Babism, and the Safari, and revealing those impersonating the personalities of the pre-appearance era and comparing it to it. Mentioning the characteristics of these real and fake personalities alike contributes to warning people against being carried away by false calls, especially calls for Mahdism. In the narrations, the narrations were declared invalid before the inevitable signs were achieved, and their claimants were lied to and slandered.
7 - It is possible to benefit from many signs that deal with some natural and physical phenomena, such as disasters, floods, torrents, earthquakes, and some astronomical and stellar phenomena, and others that will be referred to in dividing the signs. Mentioning these signs helps people to exercise caution and precaution in order to avoid losses.
Therefore, mentioning the signs of the appearance and what came before it is not an intellectual or ideological luxury that is useless and useless, but rather it is an important matter if it is used correctly and translated into preliminaries for the desired change in the issue, contributing to the formulation of a balanced person in his dealings with the events and facts of life.
All of this is done after verifying the authenticity and reliability of its issuance, and the consistency of its contents with rational and transmission perceptions and the taste of the blessed Sharia, and that it does not contradict the Glorious Qur’an. Otherwise, it has no objective value.
Is the cry before the appearance of Imam Mahdi (may God bless him and grant him peace) heavenly or alien?
The simple reviews that any believing person - who bears the concerns of his faith and wants to preserve his faith and does not want himself to fall victim to dark, misguided ideas - does some of the texts spread in most libraries and markets, such as (Ghaibat al-Numani, al-Tusi, Bihar al-Anwar, and Kamal al-Din), in order to find out from them the narrations of the people of The House, peace be upon them, while they talk about the trend. This simple review breaks the back of the people of this claim and reveals their deviation from the path of the People of the House, peace be upon them, and their promotion of a myth about which the talk of infallibility and purity has removed doubt and mistrust.
These narrations tell us clearly about the cry of heaven, uttered by Gabriel, peace be upon him, and no one else, marking the appearance of the Imam. This cry is immune from the hand of manipulation by man, so it cannot be reached because it is from the unseen and to the unseen, and no one knows the unseen except God.
This is the cry that God Almighty wanted, to reveal to us the appearance of the Imam of our time, while these people want to make the cry the cry of the earth, the cry of Satan, a cry in which hands intervene to divert it from its path and exploit it in its falsehood and misguidance. Here are a number of narrations that speak frankly to reveal this to people. The important fact is that the shout is not touched by human hands, or that it emanates from the ground, or its time, type, or place of origin is specified.
Abu Abdullah, peace be upon him, said: (The Qa’im has five signs: the appearance of the Sufyani, the Yamani, the shout from the sky, the killing of the pure soul, and an eclipse in the desert.)
The imam here declares that the shout is from the sky , not from space, and there is a big difference between a shout coming from space, as it is an earthly shout broadcast by satellites, made by human handicrafts, and a shout made by a divine, heavenly craft.
And on the authority of Al-Baqir, peace be upon him, he says: (... the cry does not occur except in the month of Ramadan, because the month of Ramadan is the month of God, and the cry in it is the cry of Gabriel to creation..., a herald from heaven calls out the name of the Qaim, peace be upon him, and those in the East and those in the West hear it, no He remains lying down until he wakes up, and no one is standing unless he sits, and no one is sitting unless he rises on his feet in fear of that voice... So do not doubt that, and listen and obey. At the end of the day, the voice of the cursed Satan calls out: “So-and-so was killed unjustly, so that the people might doubt and tempt them.” These two voices must be heard before the rise of Al-Qaim, peace be upon him: a voice from heaven, which is the voice of Gabriel in the name of the owner of this matter and the name of his father, and the second voice from the earth is the voice of the accursed Satan...).
You notice how Imam al-Baqir, peace be upon him, very clearly separates between the heavenly voice of Gabriel, peace be upon him, and the satanic voice of the earth, and stresses that people should not doubt or be misled, and stresses that they should listen and obey.
Then the Imam, peace be upon him, is asked if there are two voices, so how do we distinguish the true from the false, as Hisham bin Salem tells us that he asked Abu Abdullah, peace be upon him, and he said to him: Al-Jariri, brother of Ishaq, tells us: You say: They are two calls, so which one is true and false? Abu Abdullah, peace be upon him, said: (Say to him: The one who told us this - and you deny that this is the case - is the truthful one).
The Imam, peace be upon him, made it clear that the truthful person does not lie, and that this is an inevitable reality, and that whoever told that there are two of them has told which of the two is truthful and which is a liar, but the question did not stop and continued to be repeated to the People of the House, peace be upon them, to ask their Shiites about this important issue, and what a good thing the Shiites did. At that time, when they repeated the question until the matter was clarified and became clear, on the authority of Abd al-Rahman ibn Maslama, he said: I said to Abu Abdullah, peace be upon him: They rebuke us and lie to us. We say: There will be two shouts. They say: How do you know what is right from what is wrong if they are? He, peace be upon him, said: (So what do you respond to them?) I said: We do not respond to them anything. He, peace be upon him, said: (Say: He will believe in it if it is someone who believed in it before...).
Here you find the People of the House, peace be upon them, making the matter unambiguously clear, and making it clear that the cry is heavenly and divine, not extraterrestrial.
Despite all this, the Shiites were not satisfied and repeated the question time after time so that the matter would become clear and the dawn would come to everyone with eyes.
On the authority of Zurara bin Ayan, he said: I heard Abu Abdullah, peace be upon him, saying: (A herald is calling from heaven: So-and-so is the prince, and a herald is calling: Indeed, Ali and his Shiites are the victors). I said: Who will fight the Mahdi after this? He, peace be upon him, said: (The devil is calling: So-and-so and his Shiites are the victors!) I said: Who knows the truthful from the liar? He, peace be upon him, said: (Those who used to narrate our hadith know it and say: It will happen before it happens, and they know that they are the truthful and truthful ones).
To add more clarification, Abu Basir tells us, as a narrator, on the authority of Sadiq Al-Atra, peace be upon him, this narration, which is extremely clear and precise in meaning, and whoever clings to it and makes it his weapon against the people of pretension and misguidance, it will certainly be a savior for him, since whenever demands arise in our minds, the narration answers. On it, on the authority of Abu Basir, on the authority of Abu Abdullah, peace be upon him, he said: I said to him: May I be your ransom, when will Al-Qaim, peace be upon him, emerge?
He, peace be upon him, said: (O Abu Muhammad, we are the people of a household that does not set a time. Muhammad, may God’s prayers and peace be upon him and his family, said: Those who set a time have lied. O Abu Muhammad, there are five signs ahead of this matter: The first of them is the call in the month of Ramadan..., and the Qa’im does not come out. Until his name is called from the depths of the sky on the twenty-third night of the month of Ramadan, a Friday night.)
I said: What is he calling?
He, peace be upon him, said: (In his name and in the name of his father. Indeed, so-and-so, the son of so-and-so, is the leader of the family of Muhammad, so listen to him and obey him. Nothing of God’s creation in which there is a soul remains without hearing the cry...).
So here you are looking with eyes that enlightened the narrations of the People of the House, peace be upon them, for their insight, and made the issue clear and clear. If you are confused about the matter, go back to the narrators of the hadith, who are the trustworthy jurists who are trustworthy regarding what God has permitted and forbidden, and ask them about the truthful one and the liar. Didn’t the nation return to them, peace be upon them? Didn’t Imam Mahdi, peace be upon him, whom these people want to bring out, order us to refer to the narrators of the hadith, that they are proof against us, and he is proof against them, and he is the one who understood them, taught them, and made them distinguish?
It was mentioned in the signature on the authority of Imam Mahdi, peace be upon him, that he said: (As for the incidents that occur, refer in them to the narrators of our hadith, for they are my proof against you and I am God’s proof against them).
On the authority of Sadiq, the pure family, peace be upon him: (Know the positions of our Shiites to the extent that they are good in their narrations from us, for we do not consider the jurist among them to be a jurist until he is a hadith scholar).
And on the authority of Imam Mahdi, peace be upon him, in Sharif’s signature, he said: (There is no excuse for any of our loyalists to doubt what our trustworthy people do on our behalf).
O beloved ones, O believers, you who seek safety for yourselves, infallibility for your religion, and winning Paradise with your Prophet, consider these narrations and meditate on them. Read them once, twice, and three times. Do not say: They waste our time, so you waste yourselves and your family.
Consider the words of the People of the House, peace be upon them, and you will find how they spoke clear and eloquent words, and that the cry is the cry of heaven, the cry of mercy, the cry of guidance, the cry of salvation; The cry that brings us out of the time of oppression and injustice to the time of fairness and justice, and it is not the cry of space, satellites, and screens.
O lovers of the Mahdists, O loyal supporters, do not be deceived by the Umayyad cry, Satan’s earthly satellite cry. Wait...and see...do not rush until God Almighty commands Gabriel, peace be upon him, to shout a heavenly, divine, sublime cry, which wakes us all from the sleep of heedlessness, to take our hands to the expanse of peace. Intelligence and good looks at the person in charge.
What is the reason for the difference in the name of the mother of Imam Mahdi (may God bless him and grant him peace)?
A number of opponents (1) mentioned that Imam Mahdi (may God hasten his appearance) was not born, because (there was a difference in the name of the slave girl who they said: She gave birth to him. Some of them said: Her name is Narjis, and it was said: Saqil or Saqil, and it was said: Hakimah, and it was said otherwise. ...), and this difference is necessary for him not being born.
If the mother’s name is different, then he is not a real personality, and therefore the Mahdi has no mother.
The answer to it:
1 - The suspicion is based on a rule for which we do not know the basis, and its bottom line is that the multiple names of a person are evidence of his fictitiousness, and such a rule is the responsibility of its claimant.
2 - The multiple names do not indicate the imaginary nature of the person, but rather his importance in most cases. Some people take several names depending on their importance to others.
3 - This diversity is the result of the multiple environments that Mrs. Umm Al-Imam (may God hasten his return) lived in. Because she lived under the care of her Christian family, she was named Malika, and when she was a slave sold, she was given another name, and when she moved to her husband’s house, she was given a third name, and when pregnancy appeared on her, she was named. With a fourth, and so on.
4 - This rule is not adhered to by the opponent, as the Prophet Muhammad (may God’s prayers and peace be upon him and his family and grant them peace) has multiple names, and chapters in hadith encyclopedias have been devoted to him in his names (may God’s prayers and peace be upon him and his family) as in (Zad Al-Ma’ad). He said: (A chapter on His names (may God bless him and his family and grant them peace), including: Muhammad, Ahmad, Al-Mutawakkil, Al-Mahi, Al-Hashir, Al-Aqib, Al-Muqaffi, Al-Amin... (2).
The abundance of names indicates the greatness of the one being called, not his illusion, as in the sacred essence of God Almighty, the Most Noble Prophet (may God’s prayers and peace be upon him and his family) and other great people.
There are many Islamic figures who have multiple names, and no one said: They are myths.
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(1) Ghaleb Awaji in Contemporary Groups (vol. 1/p. 263); He was also mentioned by Ihsan Elahi Zaheer in Shiism and Shiism (p. 272).
(2) Zad al-Ma’ad by Ibn Qayyim (p. 85).
6 important reasons why you should recognize the signs of appearance
Some say: The signs of the appearance are something that reveals the era of the Imam’s appearance, so there is no point in researching them in our contemporary reality. Rather, attention should only be paid to the self, the Mahdavi community, and good deeds?
The answer: The signs of the appearance are very important for the Mahdavi waiting movement in the era of occultation, and those waiting must have careful knowledge of the signs for several reasons:
The first reason: knowing the costs of the era of the Noble Appearance:
Seeing the map of the Noble Appearance, and knowing the signs that were reported from the People of the House (peace be upon them) in detail, is very important for the waiting individual because it contributes directly to knowing the costs that will be imposed on him. For example, when the Sufyani left the heart of the Levant, and it returned to him after six months. After months of fighting, he sends an army to Iraq, and another to Medina in search of the Imam, may God hasten his honorable appearance. What is our duty in the midst of this dangerous situation?
Without access to the noble narrations and the clarity of the map of the emergence, it is not possible to accurately diagnose the assignment. However, upon revelation and detailed knowledge of the emergence movement, the assignment can be diagnosed with complete ease at that time. In the issue of Sufyani’s direction, there are three options that the expected person can take depending on his geographical, political, and economic circumstances, which are either joining the banner. Al-Yamani, where a statement was received from the Imams (peace be upon them) that if Al-Yamani emerges, stand up to him (1) or to join the banners of the Eastern Khorasani, there was also a statement from the Imams (peace be upon them) that I should imagine, even if they crawl on the snow (2) or join the ride of Imam Mahdi, hasten. May God grant him an honorable appearance in Mecca.
Imam Al-Sadiq (peace be upon him) said: (Whoever of them wants to leave, he should go to Medina or to Mecca, or to some country. Then he said: What do you do with Medina? Rather, the army of the disobedient is heading there. But you should go to Mecca, for it is your gathering) (3) .
So pay attention, dear waiting person, to this issue, and how knowing the signs and seeing the map of the Noble Appearance identifies for you the task that falls on your shoulders at that time filled with temptations, multiplicity of movements, and the dispersion of opinions and whims. It is an essential path in understanding the map of the Mahdavi project and the divine plan to support it, may God hasten it. His honorable relief, without knowledge of the map of the honorable appearance, and constant preparation, it will be difficult for the person responsible to diagnose his assignment, especially with the abundance of temptations, whether on the religious, political, or social level, and with the multiplicity of banners and calls that will accompany the movement of the honorable appearance.
The second reason: salvation from the temptations of the era of emergence:
Knowing the signs is one of the most important ways to escape from the temptations that will accompany the era of the Noble Reappearance, because these signs are linked to a system that the Imams (peace be upon them) called (the bead system), meaning that they are signs that are interconnected and connected to each other, and this in itself is a way to reveal the falsity of many false supplications. , hasty opinions, and suspicious movements that work to thwart the Mahdavi project along the line.
The third reason: identifying banners that guide those who go astray
Knowing the map of the Noble Appearance is very important in diagnosing misguided movements. For example, if a person claims that he is a Yamani, and that he is the banner of guidance with which we must rise, then without knowing the signs and whether they are governed by a system and time? It is not possible to reject such claims in some cases. Al-Yamani, for example, is judged by the emergence of the Sufyani, and he does not emerge until he emerges because they emerge in one year, one month, and one day. What is established is that the Sufyani emerges in Rajab, and the period of his movement is fifteen months, and Al-Yamani is judged with him according to the narrations, and accordingly. The one who claims to be the Yamani for many years cannot be believed at all because the movement of the Yamani is simultaneous with the movement of the Sufyani, and it has a specific period directly linked to the appearance of the Imam, may God hasten his honorable appearance. Without prior knowledge of the map of appearance, it is not possible to distinguish the guiding banners from the stray ones.
The fourth reason: Strengthening the faith aspect of those waiting:
One of the benefits of studying the signs is strengthening the aspect of waiting. The one who looks and reads the signs and the movement of the Imam (peace be upon him), the extent of his victories and the victory that will take place at his hands, and the features of his blessed and just government will instill in the believer the spirit of hope and not despair, and work and persevere to strengthen his faith to overcome the temptations in this age. Occultation and the era of appearance.
The fifth reason: Identifying the enemies of the Imam, may God hasten his honorable appearance:
One of the basic benefits of the signs is identifying who is the real enemy of the argument, may God hasten his honorable appearance, and what are his characteristics, and what is his approach in order to avoid those who follow this approach, and not work with them, and do not support them in the present and the future. There are countries that are hostile to the project of the Imam, may God hasten his honorable appearance, and there are people, Movements, currents and parties are all working day and night to thwart the Mahdavi project, and knowing the map of emergence will make it easier for the waiting person to diagnose the real enemy and identify the people of misguidance among the people of guidance. This is an important matter in surviving temptations and following the path of the Imam, may God hasten his honorable appearance.
The sixth reason: Strengthening the aspect of submission, obedience, and submission:
Some people think that research into the specific signs is not important, but rather that the person responsible should emphasize the aspect of the integration of the soul, which is better than that, but the one who is aware of all the signs of appearance and the course of events will go through a great ideological cycle, which is complementary without realizing it, and may not pay attention to it during his journey. Look. For example, one of the most important things that an accountable person should have towards the imam of his time is obedience and submission. We read the importance of submission and submission, but we do not feel it or what its role is. When we read the signs of appearance carefully, we will see during the reading that there are groups that have passed through all stages of afflictions and are also honored to be in... The army of the Imam (peace be upon him), but when tested by the Imam himself, may God hasten his honorable appearance, it may become suspicious or ungrateful, due to the lack of strengthening the aspect of submission and obedience, and complete submission in practice. It has been reported with us in several narrations that when the Imam comes from Mecca and heads to Iraq He comes with an army numbering ten thousand or more, and the Imam orders his army to leave food and livestock. Here, the narration says, some people become suspicious and imagine that the Imam wants to destroy them.
On the authority of Abu Jaafar (peace be upon him) he said: “When Al-Qa’im appears, he will appear with the banner of the Messenger of God (may God’s prayers and peace be upon him and his family), the seal of Solomon, the stone of Moses, and his staff. Then he orders his herald and calls out that no man among you should carry food, drink, or fodder. Then his companions will say that he wants That he kills us and our animals from hunger and thirst, so he marches and they march with him, so the first place he descends hits the stone, and food, drink, and fodder spring from it, so they eat and drink, and their animals, until they descend on Najaf at the back of Kufa (4).
Likewise, what was mentioned in the narratives is the appearance of Imam Mahdi, may God hasten his honorable appearance, as a young man of thirty-five years, and this will lead to denial and skepticism by some.
Imam Al-Sadiq (peace be upon him) said: (If Al-Qaim (peace be upon him) comes out after many people deny him, he will return to them as a young man, then no one will remain against him except every believer whose covenant God took in the first generation) (5).
It is clear that one of the most important reasons for this skepticism is the lack of strengthening the aspect of submission, obedience, and submission.
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(1) See Ghaibat al-Numani, p. 262.
(2) Dictionary of Hadiths, vol. 1, p. 427.
(3) Al-Ghaybah by Al-Numani, p. 310.
(4) Al-Ghubiya by Al-Numani, vol. 1, p. 238.
(5) Bihar Al-Anwar, vol. 52, p. 196.
Source: Mahdavi Waiting (its reality - origin - types - foundations), Sheikh Wissam Al-Baghdadi, pp. 319-327.
Details of the bombing of the Sufyani army in Al-Baida
God Almighty said: (Do you feel secure lest the side of righteousness overwhelm you or send against you a reaper and you will not find a representative for you?) (1)
Eclipse
An eclipse: is the splitting of the earth in an area of it: due to softness, or heaviness, or a strike, or a lightning bolt falling from the sky on that area, or a great earthquake, with the presence of groundwater in the earth that is soft, so it is an eclipse.
As for the eclipse that includes the army of the Levant, it is a clear command from God Almighty to Gabriel (peace be upon him): to annihilate the people, so he strikes the land known as Al-Bayda, which is a white, smooth land, and is closer to Mecca than to Medina:
As mentioned by Yaqut Al-Hamwi in his translation of Al-Bayda from Mu’jam Al-Buldan, he said:
Al-Bayda: The name of the land between Mecca and Medina. It is closer to Mecca and is considered to be from the east in front of Dhul-Hulayfa.
In the hadith: A group of people were attacking the House and camped in Al-Bayda, so God sent Gabriel (peace be upon him) and said: O Bayda, I will destroy them.
Number of army personnel
The number of army personnel that will be lost is twelve thousand:
(Nu’aym told us, Abdullah bin Marwan told us, on the authority of Arta’at, on the authority of Tabi’, on the authority of Ka’b, who said: An army of twelve thousand will be sent to Medina and it will overwhelm them with Al-Bayda.) (2)
It appears from the reports that there were two armies heading to Medina, the first to be defeated, and the second to be a powerful army, with six hundred privates. When they came to Al-Bayda on a moonlit night:
(On the authority of Abdullah bin Abbas (may God be pleased with him), he said: The owner of the city sends an army to the Hashemites and they defeat them. Then the Caliph in the Levant hears of this, so he sends to them an army of six hundred corporals. When they reach Al-Bayda and camp there on a moonlit night, a shepherd comes looking at them and is amazed, and says:
Oh, woe to the people of Mecca for what has come to them.
So he goes back to his sheep, then comes back and does not see anyone, and then they are eclipsed, so he says: Glory be to God, they departed in one hour.
So he comes to their house, and finds some of the velvet that has collapsed, and some of it on the surface of the ground, so he handles it, but he cannot bear it, so he knows that they have collapsed, so he goes to the owner of Mecca, and gives him good news, and the owner of Mecca says:
Praise be to God, this is the sign that you were telling, so they will march to the Levant.” Al-Hafiz Abu Abdullah Na’im bin Hammad included it in the book (Al-Fitan).(3)
In summary of the hadith: Al-Sufyani sends an army, defeats this army, then sends another army, so dense, in number and equipment, that the shepherd is astonished at it, and says: (Oh, woe to the people of Mecca for what has come to them).
The loss of the second army sent to Medina, and there is an army sent to Iraq that will be talked about.
But there are reports that two men, and according to reports of three men, are saved, and it is likely that they are two, with their faces turned to the back, and they are: Al-Bashir and Al-Nazir. Al-Bashir goes to the ruler of Mecca, and Al-Nazir goes to the Levant.
(Ali bin Ahmad bin Ubaidullah bin Musa Al-Alawi, on the authority of Abdullah bin Musa Al-Alawi, on the authority of Abdullah bin Muhammad, he said: Muhammad bin Khalid told us, on the authority of Al-Hassan bin Al-Mubarak, on the authority of Abu Ishaq Al-Hamdani, on the authority of Ali, the Commander of the Faithful (peace be upon him), that he said:
Al-Mahdi has come, his cheek wrinkled and empty, and his beginning will be towards the East, and if that is the case, the Sufyani will emerge, and he will have the capacity of a woman’s pregnancy for nine months. He will go out in the Levant, and the people of the Levant will be led to him, to groups of those who abide by the truth, may God protect them from going out with him, and he will come to Medina with a powerful army until it ends. To the beginning of Medina, God caused them to be eclipsed, and that is what God Almighty says in His Book: (And if you could see, when they were terrified, they would not escape, and they would be captured from a nearby place)).(4)
The army that goes to the city descends upon it, plunders it for three days and nights, and kills many:
(And Imam Abu Ishaq Al-Thaalabi mentioned, in his (Tafsir), the meaning of the Almighty’s saying in Surat Sheba: (And if you could see, when they were terrified, they would not escape, and they were taken from a nearby place), so he mentioned his chain of transmission to the Messenger of God (may God’s prayers and peace be upon him and his family), and then he said: He said The Messenger of God (may God’s prayers and peace be upon him and his family), and he mentioned a turmoil that would take place between the people of the East and the West: While they were like this, the Sufyani came out against them from Wadi Al-Yabis in that instant until he descended on Damascus, so he would send two armies: an army to the East, and an army to Medina, until they camped in the land of Babylon. In the cursed city and the evil spot, they killed more than three thousand, sacrificed more than a hundred women, and killed three hundred rams from Bani Abbas.
Then they descend to Kufa and destroy what is around it, then they leave, heading to the Levant, and the banner of guidance emerges from Kufa, and it follows that army, from there on a two-night march, and they kill them, and no informer of them is proven, and they rescue the captives and spoils in their hands.
His second army arrived in the city, and they plundered it for three days and nights.
Then they leave, heading to Mecca, until when they are in Al-Bayda, God Almighty sends Gabriel (peace be upon him), and he says: O Gabriel! Go and annihilate them, and he will strike it with his foot with a blow, and God will overwhelm them. That is what God Almighty says in Surah Sheba: (And if you could see, when they were terrified, there would be no escape, and they were seized from a nearby place.) (5) Only two men will escape from them, one of them is a bringer of good news and the other is a warner, and they are from Juhayna. Hence the saying came. Juhayna has certain news, and Al-Tabari mentioned it in his interpretation on the authority of Hudhayfah on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family). (6)
permission
1 - The first army to go to the city is defeated.
2- The second army that goes to the city is destroyed by Al-Bayda.
3 - Only two of the army survived, one of them was Bashir and the other was Nazir, and they were both from Juhayna.
4 - The army that goes to Iraq, and after killing and emptying of stomachs occurs in Babylon, heads to Kufa and destroys its surroundings, taking spoils and captives.
5 - The banner of Huda will emerge from Kufa, catch up with that army, kill them, and not let any informer escape from them, and retrieve the captives and spoils in their hands.
6 - All these events, because the center of the world will be Iraq, and Kufa will be the headquarters of the Great Mahdi government, and armies will depart from it to all parts of the world.
The two men are from Juhayna
(...The Sufyani directs two armies, one to Kufa, and the second army comes to Medina, the city of Yathrib, and makes it clear for three days. Then he departs in search of Mecca, and the land in Al-Bayda collapses with him. Only two men are spared from them, one of whom is from Juhaynah. He is the one who brings him the news and goes out. Al-Mahdi (peace be upon him), and Al-Sufyani will be slaughtered under a tree outside Damascus.(7)
This army has the coerced, the needy, and the wayfarer, so what is the ruling on these? What is theirs and theirs? The earth swallows them?!
(On the authority of Umm Salamah, the wife of the Prophet (may God’s prayers and peace be upon him and his family), she said: The Messenger of God (may God’s prayers and peace be upon him and his family) mentioned the army that was eclipsing them, and Umm Salamah said: O Messenger of God, perhaps there is a compulsion among them? He said:
They are sent according to their intentions.” Imam Abu Abdullah Muhammad bin Yazid bin Majah Al-Qazwini narrated it in his Sunan (8).
In light of this hadith: (The one who is forced, the one who is forced, and the wayfarer), he directs them to their intentions.
God does not oppress anyone, and God does not oppress even the weight of a grain.
Perhaps the subject of the problem will be a reason to expiate their sins and raise their ranks, so they will replace their bad deeds with good deeds, they will be forgiven, and they will be admitted into gardens under which rivers flow, to abide therein - that great victory.
God Almighty does whatever He wants according to wisdom, and your Lord does not wrong anyone. Many who show faith, conceal disbelief and hypocrisy, and vice versa:
There are many who show disbelief and hypocrisy, and hide hidden faith, and no one knows that except God Almighty. He knows what we hide and what we declare, and to Him all matters return.
The eclipse of Al-Baida is inevitable before the holy appearance
1 - (... He said: Five before the rise of the Qaim (peace be upon him): Al-Yamani, Al-Sufyani, the herald calling from the sky, a eclipse in Al-Bayda, and the killing of the pure soul). He narrated it in (Al-Khisal) with this chain of transmission similar to it. (9)
2 - (... On the authority of Abu Abdullah (peace be upon him) that he said:
Al-Qaim has five signs: Al-Sufyani, Al-Yamani, the shout from the sky, the killing of the pure soul, and the eclipse of the desert.(10)
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(1) Al-Isra / 68.
(2) Honoring the Prophet in introducing temptations (known as epics and temptations), Ibn Tawus, p. 160.
(3) Aqd al-Durar fi Akhbar al-Mahdi al-Await (may God hasten his return), by al-Shafi’i al-Sulaili, edited by Dr. Abdel Fattah Muhammad al-Helu, p. 106.
(4) Bishara al-Islam, Sayyid Mustafa, p. 51, Ahl al-Bayt Foundation (peace be upon them), and the verse is from Surat An-Nisa / 51.
(5) Sheba / 51.
(6) Aqd al-Durar fi Akhbar al-Mahdi al-Await (may God hasten his return), Al-Shafi’i al-Sulami, edited by Muhammad al-Helu, p. 105.
(7) Bishara al-Islam, Sayyed Mustafa, p. 192.
(8) Aqd al-Durar fi Akhbar al-Mahdi al-Atazar, al-Shafi’i al-Sulami, edited by Dr. Abdel Fattah Muhammad al-Helu, p. 109, Jamkaran - Holy Qom.
(9) Proof of Guidance, by Al-Hurr Al-Ameli (may God have mercy on him), Chapter Thirty-Four, Part 3, p. 720.
(10) Proof of Guidance, by Al-Hurr Al-Amili (may God have mercy on him), vol. 3, p. 735.
What are the inevitable signs and non-deterministic signs before the appearance of Imam Mahdi (may God bless him and grant him peace)?
To know the appearance of the Imam (may God hasten his appearance), the People of the House (peace be upon them) made several signs, and they were divided in the narrations into several divisions, the most important of which is their division into what is inevitable and non-deterministic, and what indicates this is:
On the authority of Hamran bin Ayan, on the authority of Abu Ja`far Muhammad bin Ali (peace be upon him), in the Almighty’s saying: “Then he determined a term and a term appointed with Him” [Al-An’am: 2], so he said: “They are two terms: a determined term, and a suspended term,” so Hamran said to him: What is inevitable? He said: “In whom God has the will...”, Hamran said: I hope that the term of Sufyani will be one of those who are detained, so Abu Jaafar (peace be upon him) said: “No, by God, it is from the inevitable” (1).
Inevitable signs:
Most narrations mention five inevitable signs, and some narrations mention more than that:
1 - On the authority of Abu Abdullah (peace be upon him): “The Qa’im will have five signs: the appearance of the Sufyani, the Yamani, the shout from the sky, the killing of the pure soul, and the eclipse of the desert” (2).
2 - And on his authority (peace be upon him): “The call is from the inevitable, the Sufyani is from the inevitable, the Yamani is from the inevitable, the killing of a pure soul is from the inevitable, and a palm appearing from the sky is from the inevitable,” he said: “And a terror in the month of Ramadan awakens the sleeper, terrifies the awake, and brings out the girl.” Who drugged her” (3).
Unavoidable signs:
What is meant by non-deterministic signs is what may happen and what may not happen, in contrast to the inevitable, which is inevitable.
1 - Sheikh Al-Numani narrated with a complete chain of transmission on the authority of Imam Al-Baqir (peace be upon him) in a long hadith in which he mentioned the signs, in which he said: “...the first of which is the discord of the Abbasids..., and a caller calling from the sky..., so the first land to be destroyed is the land of the Levant, Then they disagree over three flags: the flag of the red-haired one, the flag of the aqab’, and the flag of the Sufyani. Then the Sufyani will meet the aqab’ and they will fight, and the Sufyani will kill him and those who follow him. Then he will kill the ashab, and then he will have no intention of moving towards Iraq, and his army will pass by Qirqisiyah and they will be killed by it. The mighty ones are a hundred thousand, and Al-Sufyani sends an army to Kufa... and they inflict killing, crucification, and captivity on the people of Kufa. And while they were like that, banners came from Khurasan... and with them was a group of the companions of Al-Qaim... and Al-Sufyani sends an army to Medina, and they flee. Al-Mahdi from there to Mecca..., until he enters Mecca in fear, observing the Sunnah of Musa bin Imran (peace be upon him)... Then the commander of the Sufyani army descends on Al-Bayda, and a herald calls from heaven: O Bayda, in my hands are the people, and they will be eclipsed....” Until he says: “...and the one who will stand in Mecca that day..., and God will gather his companions around him three hundred and thirteen men...”(4).
The text, as is evident, has mentioned some of the inevitable signs.
2 - And in the absence of Al-Numani on the authority of Abu Jaafar Muhammad bin Ali (peace be upon him): “...the cry does not occur except in the month of Ramadan..., and the cry in it is the cry of Gabriel to this creation..., a herald from heaven calls out the name of the Qaim (the Qaim) He, peace be upon him), is heard by those in the East and those in the West. There is no one lying down without waking up, no one standing unless he sits, and no one sitting unless he rises on his feet in fear of that voice..., The first voice is the voice of Gabriel, the trustworthy spirit (peace be upon him)... The sound occurs in the month of Ramadan on a Friday night, the night of the twenty-third, so do not doubt it, and listen and obey. At the end of the day, the voice of the accursed Satan, the accursed one, calls out: Indeed, so-and-so was killed unjustly, to cause people to doubt and tempt them..., the Qaim (peace be upon him) will not rise except With great fear, earthquakes, strife, and a calamity that befalls the people, and a plague before that, and a sword that cuts through the Arabs, and severe disagreement among the people, and dispersion in their religion, and a change in their condition, until the person wishing for death morning and evening due to the greatness of what he sees of people’s dogs and them eating each other.. .., until Al-Khorasani and Al-Sufyani emerge against them, this one from the East, and this one from the West, they will race to Kufa as betting horses..., the emergence of Al-Sufyani, Al-Yamani and Al-Khorasani in one year, in one month, in one day, a system like the system of beads following one another..., and not Among the banners is a banner more guided than the Yamani. It is the banner of guidance...”(5).
3 - The Imams (peace be upon them) were asked: If there are multiple shouts and one of them is correct and the other is invalid, how do we know and distinguish? The answer from them (peace be upon them) was:
On the authority of Abu Abdullah (peace be upon him): “... those who used to narrate our hadith know it, and say: It will happen before it happens, and they know that they are the truthful and truthful ones” (6), and in some texts: “... for the first voice is the voice of Gabriel, the faithful spirit (peace be upon him)....”(7).
4 - On the authority of Abu Jaafar (peace be upon him): “It is as if I were a people who went out in the East asking for the truth but were not given it, then they asked for it but were not given it. When they saw that, they put their swords on their shoulders and were given what they asked for, but they did not accept it until they got up, and they did not give it except to your friend. Their dead are martyrs.” However, if I had realized that, I would have spared myself for the owner of this matter” (8).
It is an indication of keeping oneself - even with the existence of the truth - for the one who has the matter (may God hasten his return), and this is a way of the Ahl al-Bayt (peace be upon them) to deal with personalities in the era of appearance and preference for action, and that the accountable person should always give priority to what is more likely, even when both matters are correct.
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(1) Al-Ghaybah by Al-Numani (pp. 312 and 313 / Chapter 18 / H. 5).
(2) Al-Ghaybah by Al-Numani (p. 261 / Chapter 14 / H. 9).
(3) Al-Ghaybah by Al-Numani (p. 262 / Chapter 14 / H. 11).
(4) Al-Ghaybah by Al-Numani (pp. 288-291 / Chapter 14 / H. 67).
(5) Al-Ghaybah by Al-Numani (pp. 262-265 / Chapter 14 / H. 13).
(6) Al-Ghaybah by Al-Numani (p. 272 and 273 / Chapter 14 / H. 28).
(7) Al-Ghaybah by Al-Numani (p. 263 / Chapter 14 / H. 13).
(8) Al-Ghaybah by Al-Numani (p. 281 and 282 / Chapter 14 / H. 50).
How do we recognize the signs of the imminent appearance of Imam Mahdi (may God bless him and grant him peace)?
The importance of knowing the appearance and following up on its indications is something that the accountable person should not neglect to search for; This is because the signs of the appearance help those responsible to know the features of the promised day and to prepare and prepare to receive it without the slightest doubt or suspicion creeping into their souls.
Meaning that the signs of appearance are divine kindness bestowed by God Almighty upon His servants. It is a warning to souls to reconsider their calculations, strive for integrity and perfection, and try to reconsider their vision to reach the correct vision. At the same time, they are signs of tidings of salvation and reconsideration of degraded humanity.
Therefore, it is necessary to pay attention to knowing these warnings and tidings so that it is possible to know what the accountable person can do, and then practice it.
A - Signs in terms of the proximity and temporal distance of the promised day
However, these signs are divided into two categories according to their distance and proximity to the date of appearance:
First: Signs far from the time of appearance:
These are the events that are considered to be the outcome of events far from the time of appearance, which were reported by the Prophet, may God’s prayers and peace be upon him and his family, and the imams of the Ahl al-Bayt, peace be upon them. They are introductions far from appearing, but they are considered harbingers that prepare for the appearance, and preliminaries that hint at the arrival of the promised day in a way that allows the news of the Mahdi, peace be upon him, to be revealed. It is a real issue, but it is in the long term, that is, these distant signs make the promised day a focal issue that stimulates public awareness to absorb the Mahdist thesis, and prepares the conditions to be at the level of response to the preparation of that day and a paved ground for its reception.
Among these events, which are considered signs that are far from apparent, is what Al-Numani narrated in his absence: with his chain of transmission on the authority of Ali, peace be upon him, that he said:
(After the hundred and fifty, there will come to you infidel princes, traitorous trustees, and immoral officials. Merchants will increase, profits will decrease, usury will become rampant, children of fornication will increase, incest will become prevalent, acquaintances will be denied, new crescents will be magnified, women will be content with women, and men will be satisfied with men.)
A man narrated on the authority of Ali bin Abi Talib, peace be upon him, that a man stood up to him when he spoke this hadith and said to him: O Commander of the Faithful, what should we do in that time?
He said: (Escape, escape, for God’s justice will continue to prevail over this nation as long as their reciters do not turn to their leaders, and as long as their righteous continue to forbid their ungodly. If they do not do so, then they mobilize and say: There is no god but God. God will say from His throne: You have lied, you are not telling the truth.) (1)
These are the distant signs of the appearance, or the course of events that take place before the rise of the Qaim, may God hasten his appearance. They are therefore preludes to mentioning the Imam Mahdi, peace be upon him, so that the circles receive them in a way that does not arouse suspicion about the origin of the issue of the appearance, and they have been covered by narrations that refer to the overall events without their details and details.
Secondly, signs of imminent appearance:
These are signs that occur prior to or coincide with the day of appearance. They differ in terms of their importance near and far from the day of appearance, and will be as follows:
1- Signs that are relatively close to the day of appearance:
They are signs that are relatively close to the appearance, and will serve as preliminary introductions to it, that is, they will be like the necessities of the appearance, and most of them will be the spread of injustice, the spread of injustice, the spread of corruption, and other necessities of the appearance. Indeed, perhaps they will be one of the conditions that cause the appearance.
This means that the conditions for appearance will overlap with its signs, and then the fulfillment of some conditions will itself be one of the signs of appearance, and we mentioned in discussing the conditions: the availability of the requirement for reform according to which appearance is achieved, that is, the presence of injustice and its spread at that time will be a requirement for reform, and then the emergence of the reformer, who is the Imam. Peace be upon him, and perhaps these signs will occupy a large area of narratives of epics and temptations, and the attention of the news will be focused on their explanation in a striking manner, awakening with it the feeling of those responsible that an event is required by these emergency circumstances; This is at the expense of the widespread situation within society. The human conscience will find itself in need of a savior to save it from the “crisis of injustice” spreading in all circles, and certainly this will require souls to turn to rescue attempts and global reform proposals that will prevail on earth with their reforms and justice.
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(1) Backbiting / Muhammad bin Ibrahim Al-Numani: 248.
Who is the Yamani who supports Imam Mahdi (may God bless him and grant him peace)? Has he appeared these days?
One of the inevitable things that was stipulated by the Ahl al-Bayt, peace be upon them, is the departure of al-Yamani and his advance with his strong army towards Kufa, and this fact is not disputed, but it is necessary to know the personal identity of this man, as knowing it opens the door for us to answer the claimant of al-Yamani with all its scopes.
Accordingly, we say: In the narration from Imam al-Baqir, peace be upon him, he was called Mansour (1), and it was said that his name was Hussein or Hassan, white like cotton, and he was one of the kings of Sana’a in Yemen (2). His origin is Hashemite from the descendants of Zaid bin Ali bin Al Hussein, peace be upon them, as stated. In the narration on the authority of Abu Abdullah Al-Sadiq, peace be upon him (3).
According to reading the narrations, it appears to us that this man’s original homeland is the village of Kara’a or Karima on the outskirts of the capital, Sana’a, in Yemen (4), which is one of the Arab countries. The statement came in the narration: Yemen, which is one of the Arab countries, and the statement came in the narration about the Chosen Prophet, may God’s prayers be upon him. Upon him and his family, he is from Yemen, as he said: {And among the signs of his emergence: the emergence of the Sufyani from the Levant, the emergence of the Yamani from Yemen, and a shout in the sky} (5), and the narrations in this regard are many, some of which mention Yemen alone, and in some of them, peace be upon Sana’a alone, and in some The third merged them together (Sanaa, Yemen).
From this it is clear that his being called “Yamani” by the Ahl al-Bayt, upon them, is in reference to the country from which he came out to support the religion. You also find the same thing in calling him al-Khorasani, as he comes from Khorasan, which is one of the well-known provinces of Iran (Batos), and so do the people of custom, ancient and modern, as they attribute the person to him. To his place of residence and domicile, as it is said: Iraqi, Basri, Indian, Kabli, Talqani, etc.
Accordingly, Al-Yamani is from the same Arab country whose capital is Sana’a, as stated in the narrations, and after it became clear to us from the narrations that what is meant by Al-Yamani is one who grew up in the same Yemen and nothing else, so the call to expand the concept of Al-Yamani, which was invented by Ahmed Al-Hassan, is not heeded, so he made all the people of Mecca Yemenis, including them. Muhammad and his pure family, may the best blessings and peace be upon them, and even Abu Lahab, Abu Sufyan and other infidels, so that through this expansion he brings himself under the concept of Yamani in a way, as he said: It must first be known that Mecca is from Tihama and Tihama is from Yemen, so Muhammad and the family of Muhammad are all Yemeni. So Muhammad is Yamani, Ali is Yamani, the Mahdi is Yamani, the twelve Mahdis are Yamani, and the first Mahdi is Yamani (6).
The answer to this expansion is the following:
1 - We prevent the entry of Mecca within the borders of Yemen, as it is a call without evidence. The evidence is based on the contrary, which is the history that tells us about the independence of both countries from the other since ancient times. It is not known that Mecca is from Yemen. If that were the case, the division would not have been mentioned in jurisprudence. The pillars of the Kaaba are divided into Yemeni, Iraqi, and Levantine, so the Yemeni pillar is specific to the people of Mecca and Yemen based on this new expansion, although jurists from the time of Tusi until now have declared that this pillar, which is (the Yemeni pillar), is received by the people of Yemen, and the attribution of some matters to Yemen, such as some types of clothing. And more than all of this, we find the words of the author of Mu’jam al-Buldan that it appears that Tihama is not from Yemen. He said: (Between Tihama and Yemen) (7), and he said: So they walked towards Tihama and were between it and Yemen (8), and he said: Tabalah: a famous town in the land. Tihama on the way to Yemen) (9), and he said: (He was assigned to someone who would take him to Hilli, which is the last border in the direction of Mecca) (10), and he said: Al-Sharqi bin Al-Qatami said: Tihama to the vein of Yemen (11), meaning the borders of Tihama end. The beginning of Yemen is from the direction of Mecca, and from all these expressions we discover that Tihama is not originally from Yemen, but rather it is one of the areas close to the borders of Yemen, as the last area of the borders of Yemen from the direction of Mecca is (Hilli) as stated by the author of the dictionary.
So: Tihama is not from Yemen, so his inference that the Prophet and his family, may God’s prayers be upon them all, are all Yemenis, is invalid, but rather they are illiterate, that is, from the Mother of the Towns, which is Mecca.
2 - Even if we accept the above, we do not accept that Ahmed Al-Hassan is a Yemeni, since the name applies to the one who actually lives in the land of Yemen, and it is not applied to someone who lives on the outskirts of Basra and grew up there while he did not see the color of Yemen, did not smell its scent, and did not know its people, and this is the customary understanding. And the rational one.
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1- Dictionary of the Hadiths of Al-Mahdi, vol. 3, p. 276. I say: Perhaps this name was given to him, peace be upon him, and he was victorious due to what is supported by it of divine victory, and what is meant by what is imagined is his true name, God the All-Knowing.
2- Al-Zam al-Nasif, vol. 2, p. 149, al-Bihar, vol. 51, p. 163, Day of Salvation, 129.
3- Mikael Al-Makarim, vol. 1, p. 132, Al-Bihar, vol. 2, p. 63, Mustadrak, Safina Al-Bihar, vol. 27. Dictionary of the Hadiths of Al-Mahdi, Part 297, Part 1, Page 112.
4- Dictionary of Hadiths of Al-Mahdi, Part 2, p. 0, 50. He said in Part 1, p. 191, that what is most likely to us is that his Omani minister, who was in Naab before him, adding that it comes out of a village called Karma or Karima, then from Sana’a, as some reports mention.
5- Kamal al-Din from 228 Hadith.
6- Al-Yamani found from 1 AD 07
7- Al-Nadan Dictionary, vol. 1, p. 85.
8 - Same source, vol. 1, p. 97.
9- The same source, vol. 2, p. 9.
10- The same source, vol. 1, p. 251.
11- The same source, vol. 2, p. 63.
Source: The second summary of the New Mahdavian Embassy, pp. 1-5.
Details of the heavenly shout that precedes the appearance of Imam Mahdi (peace be upon him)
The heavenly cry - or the heavenly call - is considered one of the most prominent signs, the clearest signs, and the strongest evidence of the advent of Imam Mahdi (peace be upon him).
There is no objection to us saying: The heavenly shout is equivalent to the sky’s acknowledgment of the legitimacy of the rise of Al-Qaim Mahdi (peace be upon him) and the confirmation of the truth told by the Holy Qur’an and the great Prophet and his pure family (may God’s prayers be upon them all). The hadiths have clearly stated that the heavenly shout is from Gabriel, and that it is he. The caller.
It is obvious that this is not what is meant by the heavenly shout. The sound of thunder, or the sound of cannons, missiles, or the like, is the work of humans. Rather, it is speech with a clear meaning that is understood by all people.
And you will know - from the hadiths that we will mention - the extent of the impact that voice had on the souls of the people of the earth? The sleeping person wakes up in fear, the sitting person gets up in fear, the standing person sits down in collapse, and the drugged woman comes out of her room in fear and terror!
In other words: a wave of turmoil and vibration is sweeping human society, robbing people of all decision and stability, so that no one can ignore that cry, underestimate it, or attribute it to nature, because the voice is heard and understood by everyone and does not accept any doubt, hesitation, or interpretation, no matter what. The perverts tried it.
It is natural that an event like the appearance of Imam Mahdi (peace be upon him) requires media at the widest level, and with the clearest understandable meaning, and since this renaissance is global - that is: related, the whole world should be informed of this great event, which will change the course of the entire world - therefore human lives. Everyone.
It was narrated on the authority of Imam al-Sadiq (peace be upon him) that he said - in his talk about the heavenly call: Every people hears it with their tongues (1) and he (peace be upon him) said - in another hadith -: Every people hears it with their tongues (2).
We do not know - exactly - how the news reached all people, and there are two possibilities in the matter:
The first: That the heavenly call be in classical Arabic only, and that it has a great resonance and reaction around the globe in a few seconds, so that those who are fluent in the Arabic language will hear this sound and understand its meaning at the same time. As for those who are not proficient in the Arabic language, they hear the call but do not understand the meaning at the same time, so they investigate the meaning of this cry, and it is not far-fetched that news agencies in the whole world will broadcast this news and spread it to every country, regardless of languages and religions, and it will be translated for a moment, and every people will hear it in their language. Directly from the radio or television, or from someone who heard the call for that.
This... It is clear that the Prophet and the pure Imams (may God’s peace be upon them) took into account the level of people’s minds when speaking to them, as minds - on that day - were not able to comprehend the media available on that day, and their role in disseminating news as quickly as possible, and for this reason - Based on this first possibility - Imam Al-Sadiq (peace be upon him) contented himself with saying: Every people hears it with their tongues, and he did not explain how it does so more than this... and God knows best.
The second possibility: That every people hears in their language in a miraculous way, such that at the same time each in his own language, and without translation, everyone hears the call in “news agencies, a device that translates.” This possibility is not far-fetched, because God has power over all things, and the appearance of Imam Mahdi is fraught with such miracles and supernatural things. In addition to the fact that this possibility is not physically impossible, because we see - today - that human beings are able to translate speech into multiple languages within a few seconds, and this device is used in international meetings, where the representative of each country puts a special headset on his ears, and hears a translation. Each speech has its own language.
Isn’t God, glory be to Him, able to make all of humanity hear this call at the same time, so that every people heard it in their language?! .
Indeed, God has power over all things (and you have not been given knowledge except a little).
It can be learned from all the hadiths - which you will read - that the heavenly calls are multiple and distant in terms of time and different in terms of pronunciation and meaning. The first call is in the month of Rajab, the second call is in the month of Ramadan, and the third call is in the month of Muharram.
It appears from the hadiths that the shout that has the greatest importance, and which is considered one of the inevitable signs, is the one that occurs in the month of Ramadan. This shout - or call - will be the greatest good news that heaven has delivered to the people of the earth, and the greatest threat and warning to the mighty tyrants who do not like submitting to the truth, whatever it may be.
You cannot imagine the echo of that call in human societies at that time. Joy and pleasure appeared on the faces of the believers, and anxiety, confusion, terror, and panic seized the hearts of the criminals, especially if they knew that they could not escape from the authority of that powerful ruler, in whose support the people of heaven participated before the people of earth. He has all the facilities of nature under his rule, and even acts beyond nature.
May God’s peace be upon the Messenger of God and his pure family who put the dots on the letters and mentioned all the signs related to that cry, to the extent that the minds could bear it in that era.
Here are some hadiths
Imam Al-Sadiq (peace be upon him) said: The shout in the month of Ramadan is on the night of Friday, the twenty-third of the month of Ramadan (3).
On the authority of Abu Hamza Al-Thumali, he said to Imam Al-Sadiq (peace be upon him): ...So what is the call? .
He said: With a caller calling from the sky at the beginning of the day: Every people hears it with their tongues: “Except: The truth is in Ali and his Shiites.” Then Satan calls out - at the end of the day -: “Except: The truth is in Al-Sufyani and his Shiites (4), so the false ones become suspicious of that.”
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(1) The Book of Backbiting by Sheikh al-Tusi, p. 266.
(2) Bihar Al-Anwar, vol. 52, p. 205, quoted from Ikmal Al-Din by Al-Saduq.
(3) Ikmal al-Din by Sheikh al-Saduq, vol. 2, p. 650.
(4) In the version of Othman and his Shiites, it seems that what is meant by Othman - here: is Al-Sufyani, whose name is: Othman bin Alimah.
Source: Encyclopedia of Signs of Appearance according to Imam al-Sadiq (peace be upon him), the scholar al-Majlisi, and Sayyid Muhammad Mahdi al-Qazwini, pp. 209-212.
Types of signs that precede the appearance of Imam Mahdi (may God bless him and grant him peace)
There are two questions:
The first question: Does the appearance of Imam Mahdi (may God hasten his appearance) have a specific, dated time that we know of?
- The second question: Are there signs and things that indicate the imminent appearance of him (peace be upon him)?
As for the answer to the first question, we say:
The appearance of the Mahdi, peace be upon him, has a specific time that we do not know, and all the narratives that were mentioned on this subject confirmed the lie of those who specify a specific historical time.
As for the answer to the second question, many narrations have been reported that point to some signs that precede the Mahdi and point to some others that will appear with the Mahdi (peace be upon him).
All of these signs can be divided into two parts:
-The first section: General signs, which indicate the deviations that spread in Islamic circles and elsewhere, and pollute human societies with them. These signs occur a period of time before the appearance of the Mahdi (peace be upon him), and they may be many years before the appearance of the Mahdi (peace be upon him), so they are not It is directly associated with his appearance (peace be upon him), and we will mention here some narrations that indicate that.
It was mentioned in the hadith of Qurrah bin Ayas Al-Muzani, with his chain of transmission, on the authority of Muawiyah bin Qurrah, on the authority of his father, who said: The Messenger of God (may God bless him and grant him peace) said: “The earth will be filled with injustice and injustice. When it is filled with oppression and injustice, God Almighty will send a man from me, whose name will be my name...” / Musnad. Al-Harith bin Abi Osama.
And this situation - injustice and injustice - can only occur over a long period of time, when the oppressors are able to control the thrones, corrupt societies, prevent the declaration of faith, and turn Islamic society upside down, and then we can say that the whole earth is filled with injustice and injustice. .
The ruler says: . . On the authority of Abu Saeed Al-Khudri, he said: The Messenger of God (may God bless him and grant him peace) said: “The Hour will not come until the earth is filled with injustice and aggression, and then a man from my family comes out and fills it with fairness and justice as it was filled with injustice and aggression.”
It was mentioned in Aqd al-Durar, and it was narrated with its chain of transmission on the authority of the Commander of the Faithful, Ali bin Abi Talib (peace be upon him), that he said: “The Mahdi will not leave until a third is killed, and a third dies, and a third remains.” / Aqd al-Durar, Hadith 101, Chapter Forty, and Al-Muqri included it in Sunan and Al-Hafiz Naeem bin Hammad in the book of temptations. It was included by Al-Arf Al-Wardi, vol. 2, p. 68, and narrated by Kanz Al-Ummal, vol. 7, p. 268, with a slight difference in the wording.
It was mentioned in Aqd al-Durar, where he reported with his chain of transmission on the authority of Abu Abdullah al-Hussein bin Ali, peace be upon him, that he said: “The matter that you are waiting for - meaning the appearance of the Mahdi (peace be upon him) - will not happen until some of you disavow one another, some of you bear witness against one another, and some of you curse one another.
I said: Is there any good in that time?
He (peace be upon him) said: “All goodness will be in that time. The Mahdi will emerge and that will be lifted.” / Aqd al-Durar Hadith 103, Chapter Four.
On the authority of Isaf al-Raghibin, he said: And in al-Futuhat by Muhyi al-Din: The appearance of al-Mahdi (peace be upon him) will occur after the moon eclipses on the first night of the month of Ramadan and the sun is eclipsed in the middle of it, for something like that has not been found since God created the heavens and the earth.
We note that this matter is miraculous because it is not possible astronomically, since what is approved and what is being done according to the organization of God Almighty is exactly the opposite.
And in some narrations there are other signs, some of which occurred and others did not, and we will mention them in general: “If people stop praying, lose trustworthiness, make lying permissible, consume usury, take bribes, sell religion for this world, use fools, and cut off family ties, They followed desires and underestimated blood, including: the descent of the Turks on the Peninsula, and the descent of the Romans on Ramla, a fire that appears in the east for a long time and remains in the atmosphere for three or seven days (this repetition is doubtful from the narrator), and the killing of their prince by Egypt. The devastation of the Levant, a miserable death, a shortage of money, lives, and fruits, the difference between two types of non-Arabs (all that are not Arabs), and much bloodshed among them, and the imitation of women with men and men with women, and women being satisfied with women and men with men.
And other general signs, some of which were obtained.
As for the second category, which are the signs that appear in the year of the emergence of the Mahdi (peace be upon him) or in the days of his emergence, and we can say that these signs are inevitable due to the large number of narrations confirming that, and they are five signs: Al-Sufyani, Al-Yamani, Al-Nida, an eclipse in Al-Baida, and the killing of the pure soul.
On the authority of Aqd al-Durar, on the authority of Abu Abdullah al-Hussein bin Ali (peace be upon him), that he said: “For the Mahdi (i.e., his emergence) will have five signs: the Sufyani, the Yamani, the shout from the sky, the eclipse in al-Bayda, and the killing of the pure soul.” / Aqd al-Durar Hadith 157
Signs and personal characteristics of the Awaited Mahdi (peace be upon him)
The Awaited Mahdi is the son of Imam Hassan Al-Askari (peace be upon him). It is known from the above that he is from him, the ninth from the descendants of Al-Hussein (peace be upon him) and the fourth from the descendants of Abi Al-Hasan Al-Rida (peace be upon him), as he (peace be upon him) said to Dabal Al-Khuza’i: The Imam after me is my son. Muhammad Al-Jawad Al-Naqi. Then the Imam after him is his son Ali al-Hadi al-Naqi, then the Imam after him is his son al-Hasan al-Askari, then the Imam after him is his son Muhammad al-Hujjah al-Mahdi the Awaited. He (peace be upon him) also said: The righteous successor from the descendants of Imam Hassan bin Ali Al-Askari is the owner of the time and he is the Mahdi (1).
Characteristics of the Mahdi
The Messenger of God (may God’s prayers and peace be upon him and his family) said: The Mahdi is from me. He has a sharp forehead and a sharp nose.(2) Ibn Hajar narrated on his authority (may God’s prayers and peace be upon him and his family): May God send a man from my descendants who has sharpened the front and sharpened his forehead(3).
In Is’af al-Raghibin (4) on the authority of Abu Na’im, he said: It was reported that the Mahdi was a young man with kohl eyes, blue eyes, a narrow nose, and a thick beard on his right cheek, and on his right hand, he had no hadith.
Diagnostic signs of the day of its appearance
On the authority of Abu Jaafar Imam Al-Baqir (peace be upon him) who said: The Mahdi will appear on the day of Ashura, which is the day on which Al-Hussein bin Ali (peace be upon them) was killed. It is as if I am on the tenth Saturday of Muharram between the Corner and the Maqam, with Gabriel on his right and Michael on his left, and may God grant victory to his Shiites from the edges. They have the land - Hadith... And Al-Hakim in Al-Mustadrak on the authority of Umm Salamah (may God be pleased with her) said: The Messenger of God (may God’s prayers and peace be upon him and his family) said: A pledge of allegiance to a man from my nation between the Corner and the Maqam is like the number of people of Badr.
Naim bin Hammad, on the authority of Abu Hurairah, pledged allegiance to the Mahdi between the Corner and the Maqam, without awakening a sleeping person or shedding blood.
The expected Mahdi is one
The Awaited Imam Mahdi, whom the Messenger of God (may God’s prayers and peace be upon him and his family) and his infallible guardians, and whom Muslims are waiting for, refers to, is one personal person and a specific man by name, attributes, and characteristics, so he cannot be multiple, even if his lofty and honorable titles are numerous.
The prophetic hadiths and the news received from the infallible ones have identified that full moon and the proof of God over all of creation, such that there is no doubt about its unity, and in fact its multiplicity is inconceivable.
1- His lineage and environment are known and known.
2- His fathers and grandfathers are well-known and famous.
3- His father and mother, peace be upon them, are known and known by their names.
4- His name, nickname, and honorable titles are well-known and well-known.
5- His descriptions and characteristics are recorded and known in books.
6- His absence is verified and famous.
7- The signs of his appearance at the end of time are mentioned in the books.
8- Tell the truthful and believers what will happen during his absence and when he appears.
9- The emergence of the Antichrist, the Sufyani, the Yamani, and Sayyid al-Hasani (5) and the cry are among the signs of his appearance.
10- He pledges allegiance in Mecca, between the Corner and the Maqam.
11 - Jesus bin Maryam will come down and pray behind him.
12- His works are reformist.
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(1) Springs of Affection from 191.
(2) Abu Dawud in his Sahih, vol. 1, p. 88.
(3) Al-Sawa’iq Al-Muharraqah, p. 98.
(4) p. 149
(5) Al-Yamani and Al-Hasani believe in him, while the Dajjal and Al-Sufyani disbelieve in him
Source: The Baha’i Faith under the Microscope, Ahmed Abdel Aziz Al-Fali, pp. 58-61.
Was Imam Mahdi (peace be upon him) mentioned in the Psalms of David (peace be upon him)?
The good news was not only mentioned in the Holy Qur’an!! Rather, all the heavenly books mentioned it as an indication of this precise meaning, as is well known. Here are some texts from the Psalms of David, peace be upon him:
1- It was stated in sentence 18 of Psalm 37: (God knows the days of the righteous, and their inheritance will be eternal).
2- It was stated in Psalm 37, sentence 27: (For those who bless God will inherit the earth, and the effects of those who curse them will be cut off...).
The Creator, Almighty and Majestic, has mentioned confirmed and proven truths throughout the ages and ages, whether in the Psalms: (And We have written in the Psalms) or in other heavenly books. The verse was crowned with (I have) and (Ann) used for verification and confirmation. Commentators have mentioned that (inheritance Earth) in this verse has two meanings:
First: Inheriting worldly land, including benefits and other things.
Second: Inheriting the earth is for the righteous who worship God and do not associate anything with His worship. This will not be achieved except by the Most Holy Appearance, and the zealous supporters of the loyal Shiites will rule the entire earth and those on it and will become the rulers of the earth and its hump.
The interpretation of this verse is: As narrated by Sheikh al-Tusi in his statement on the authority of Imam al-Baqir, peace be upon him:
(Indeed, this is God’s promise to the believers that they will inherit the entire earth.) (23)
In a narration on the authority of Abu Jaafar, peace be upon him, he said: The Almighty’s words: (And the earth is inherited by My righteous servants) are the companions of the Mahdi at the end of time. (24)
It is accepted among us that the companions who strived hard, whose hearts were firm on the most perfect loyalty and the best religion, and who were patient for that long period, while they concealed their faith, and their secrets were not known!! As a result, the Imam, peace be upon him, will reward them with the best earthly and hereafter reward, making them leaders of his wars and rulers of his land, which has been corrupted by bad customs and obsolete man-made laws that are of no use to the truth.
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(1) Al-Tibyan: vol. 7, p. 252.
(2) Interpretation of the verses: Part 1, p. 332, No. 22, Al-Burhan: Part 5, p. 257, No. 5.
Source: Verses interpreted by Imam Mahdi (peace be upon him) - Written by: Sheikh Muhammad Al-Qummi.
How do we distinguish a liar from someone who claims Mahdism?
The only objective basis that we can rely on is the divine confirmations that take place at the hands of those who claim Mahdism after believing in the final prophecy and the movement of his forefathers, the guardians of the final Prophet, as is the case with any claimant of prophecy and the message. These confirmations are concluded with the appearance of Jesus, son of Mary, who told us in the Qur’an that he is the dead and will be exonerated. The blind and the lepers (1).
On this basis, every false case is cut short, whether the one who committed it deliberately lied or fell victim to a case of false mystical revelation, such as what happened to the Sudanese Mahdi when he imagined that he was the promised Mahdi due to what was embodied in his imagination that the Prophet had told him directly that it was him, as he said in one of his letters dated before 16 Shaban 1299 AH):
(The Master of Existence (may God bless him and his family) informed me that I am the Awaited Mahdi, and he (peace be upon him) succeeded me by sitting on his throne repeatedly in the presence of the four caliphs, the poles, and Al-Khidr (peace be upon him), and he supported me with the close angels and the living and dead saints from the time of Adam until our time, as well as the believers among the jinn, and in an hour The Imam of the army of the Master of the House of Existence (may God bless him and his family) with his noble self, as well as the four caliphs, the poles, and Al-Khidr, attended with them the war, and he gave me the sword of victory from his presence (may God bless him and his family), and I learned that no one would be victorious against me with him, even if the heavyweights were humans and jinn. Then the Master of Existence informed me. (May God’s prayers and peace be upon him and his family)... That a banner of light will come out and be with me in times of war. Azrael (peace be upon him) will carry it, and with it he will strengthen my companions and bring terror into the hearts of my enemies. No one will meet me with hostility except that God will abandon him. Whoever has happiness believes that I am the Awaited Mahdi, but God He put hypocrisy in the hearts of those who love prestige, so they do not believe for the sake of their prestige. The Master of Existence (may God’s prayers and peace be upon him and his family) ordered me to migrate to Masa in Mount Qadir and ordered me to write about it to all those responsible. So he wrote to us about this to the princes and sheikhs of the religion, but the wretched people denied it and the righteous spoke the truth. The Master of Existence (may God’s prayers and peace be upon him and his family) told me that whoever doubts your Mahdism has disbelieved in God and His Messenger. Repeat it three times. And all that I told you about my caliphate over the Mahdiyya, etc., the Master of Existence (may God’s prayers and peace be upon him and his family) told me while awake and in a state of health, free of any impediments. Legitimacy does not include sleep, attraction, drunkenness, or madness..... (2).
He said in another letter (... Were it not for the light of God and the support of the Messenger of God (may God’s prayers and peace be upon him and his family), I would not have been able to do anything, nor would it be permissible for me to narrate anything, and I would not have reported on the authority of the Prophet (may God’s prayers and peace be upon him and his family) what I reported except by command. From the Messenger of God, and he (may God’s prayers and peace be upon him and his family) informed me of news that is not with the saints nor with the scholars, and let it be known to you that I do not do anything except by the order of the Prophet (may God’s prayers and peace be upon him and his family) or the angel of inspiration, authorized by the Prophet (may God’s prayers and peace be upon him and his family), and he told me ( May God’s prayers and peace be upon him and his family) that the nation will be guided by me without the hardship that befell him (may God’s prayers and peace be upon him and his family), and that I am created from the light of the passion of his heart (may God’s prayers be upon him and his family). And he (may God’s prayers and peace be upon him and his family) gave me good news that my companions are like his companions and that the common people have a rank in the sight of God similar to his. Sheikh Abdul Qadir Al-Jilani) (3).
What is observed in the paragraphs is that the evidence is limited to the subjective truthfulness of the Mahdist claim and not objectivity, in addition to the lack of verification of what he was told about the supportive victory of his movement.
According to the Shiite conception, the Mahdi is a personal person, and he is the son of Al-Hasan Al-Askari. He was born in the year 255 AH, and he lived with the people of the earth from the third century AH to the fifteenth century AH, and so on, God willing. He must prove this in an objective way, which is as for the occurrence of miracles through his hands, and miracles occurred on The hand of Asif bin Barkhiya, Solomon’s vizier, and Asif was not a prophet when he brought the throne of the Queen of Sheba in less than the blink of an eye:
(He said, O eminent ones, which of you will bring me her throne before they come to me submitting? (38) An ifrit from the jinn said, “I will bring it to you before you rise from your place...(3 9) He who has knowledge of the Book said, “I will bring it to you before your side returns to you.” When he saw it settled, To him, he said, “This is from the bounty of my Lord, that He may test me whether I am grateful or disbelieve. And whoever is grateful, then he is grateful. And whoever is disbelievers, then indeed my Lord is Rich and Generous.” (40)) (4).
The other way is for him to use ordinary methods that reveal its owner and his identity, such as telling the people of London that he passed through their country in the tenth century AD and placed a message in his own handwriting on the parchment of a gazelle in such-and-such a region. At that time, it was the city’s library, but it disappeared due to various factors. Then he addresses the English. You can. Digging several meters to find your vanished library, which contains documents that you cherish, and you can open so-and-so's scroll to find my letter to you, and this is a second copy of it.
In the same way, he addresses the Russians, Iranians, Arabs, Chinese, and others who will inhabit the earth with him when he appears, and he must present this request in a way that reveals his awareness and knowledge of the dear missing links in every country in order to move the people of every country towards exploration to uncover the truth, and he must present it. From a strong position before, after he achieves success in the country of his appearance, his claim and request will be from the position of a more powerful, more exciting and strange head of state, since if he appeared in the year 1455 AH - 2034 AD, he would claim to be. The military man, for example, is 1,200 years old and looks like he is thirty years old. Certainly it will come to the minds of the politicians at that time that this president has gone mad or has suffered from dementia, but when they hear from him his claim and request and his bearing the expenses of excavation and the archaeological results estimated by the archaeologists of each country, the situation turns in his favor and others move to test the claim. There is no objection to combining the two methods.
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(1) The many diseases that were incurable at the time of Christ, and one of his miracles was that he treated these diseases by anointing them. This matter will be repeated with the second appearance of Christ, as the world before his appearance will have become widespread in the world of people with congenital deformities, radium rays used in wars, and perhaps we are experiencing the signs of this stage, especially after New weapons were tested in the Gulf War, and experts are waiting for cases of birth defects to appear due to these radiations.
(2) See the complete narrations of Imam al-Mahdi (the Sudanese) in seven volumes, the first volume, pp. 139-143, and also His Excellency the Rightly Guided Biography of Imam al-Mahdi, p. 1. Written by Ismail Abdul Qadir Al-Kordfani, edited by Dr. Muhammad Ibrahim Abu Salim, 1st edition, 1972, Beirut.
(3) Al-Athar Al-Kamilah, Volume Five, p. 94, modified version of the letter 40.
(4) An-Naml / 38-40.
Source: Al-Mahdi (peace be upon him) in the Islamic faith, Sheikh Zaki Badawi - Al-Sayyid Sami Al-Badri, pp. 60-65.
5 genealogists acknowledge the birth of Imam Mahdi (may God bless him and grant him peace)
The recognition of the Sunnis of the birth of Imam Mahdi Muhammad bin Al-Hassan Al-Askari (peace be upon them) is something established and taken for granted, and we will mention here a way to prove the auspicious birth, which is:
Recognition of birth by genealogists.
Specialized Sunni genealogists have testified to the birth of Imam Mahdi (peace be upon him), and that he is the son of Imam Hassan Al-Askari (peace be upon him), and we mention them in chronological order:
1- The famous genealogist Abu Nasr Sahl bin Abdullah bin Daoud bin Suleiman Al-Bukhari, one of the notables of the fourth century AH, who was alive in the year (341 AH), and he is one of the most famous contemporary genealogists due to the absence of Imam Al-Ma Diy Al Minor, which ended in the year 329 AH.
He said in “The Secret of the Al-Silsilah Al-Alawiyah”: ((Ali bin Muhammad Al-Taqi (peace be upon him) was born: Al-Hassan bin Ali Al-Askari (peace be upon him) from a Nubian mother named: Rayhana, and he was born in the year two hundred and thirty-one He was arrested in the year two hundred and sixty in Samarra, when he was nine years old. And twenty years later... Ali bin Muhammad Al-Taqi (peace be upon him) was born Jafar, and he is the one whom the Imamis call Jaafar the Liar, but the Imamis call him that because of his claim to the inheritance of his brother Al-Hasan (peace be upon him) without His son, Al-Qaim Al-Hujja (peace be upon him). There is no objection to his lineage. End quote .
2- Al-Nasabah Al-Amri, the well-known figure of the fifth century AH, who said what is stated in [Al-Majdi fi Ansab Al-Talibiyyin: 130]: ((And Abu Muhammad (peace be upon him) died, and his son by Narjis (peace be upon her) (It is known to only his friends and the trustworthy people of his family, and we will mention the event of his birth.) And the news that we heard about that, and the believers, and indeed all people, were tested by his absence, and Ja’far bin Ali was greedy for his brother’s wealth and condition, so he refused to have a son, and some of the Pharaohs helped him to take possession of his brother’s concubines)) It's over.
3- Al-Fakhr Al-Razi Al-Shafi’i (d. 606 AH), he said in his book “The Blessed Tree in the Lineages of Talbiyah” under the title: The Children of Imam Al-Askari, peace be upon him. What is this text: ((As for Al-Hasan Al-Askari, the Imam, peace be upon him), he has two sons and two daughters: As for the two sons One of them is the Companion of the Time (may God hasten his honorable relief), and the second is Moses, who was present during his father’s lifetime. As for the two daughters: Fatima, who was present during her father’s lifetime, and the mother of Musa was also present.)) End.
4- Al-Nasaba Muhammad Al-Husseini Al-Yamani Al-San’ani, one of the notables of the eleventh century. It was mentioned in the tree he painted; To clarify the lineage of the sons of Abu Jafar Muhammad bin Ali Al-Baqir bin Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon them) [the garden of hearts for knowing lineages], and under the name of the pious Imam Ali, known as Al-Hadi (peace be upon him) five of the sons, and they are: Imam Al-Askari (peace be upon him) , Al-Hussein, Musa, Muhammad, Ali. Directly under the name of Imam Al-Askari (peace be upon him) is written: (Muhammad bin) and next to it: (Awaiting the Imamiyyah) End.
5 - Muhammad Amin Al-Suwaidi (d. 1246 AH) said in “Al-Saba’iq Al-Dhahab fi Ma’rifat Qubayil Al-Arab”: ((Muhammad Al-Mahdi: He was five years old when his father died, and he was of a square stature, with a good face and hair, a pointed nose, and a broad forehead)) He got lost .
These are the statements of a number of famous genealogists throughout the centuries who prove the auspicious birth of Imam Mahdi (peace be upon him) and that he is the son of Imam Hassan Al-Askari (peace be upon him)...
The eclipse of Harasta in Damascus... What is its relationship to the emergence of Imam Mahdi (may God bless him and grant him peace)?
Sheikh Al-Numani narrated with his chain of transmission on the authority of Abu Jaafar Al-Baqir (peace be upon him) that he said: The Commander of the Faithful (peace be upon him) said: “If the two spears clash in the Levant, they will not yield except one of the signs of God.
It was said: What is it, O Commander of the Faithful? He said: A tremor will occur in the Levant, in which more than a hundred thousand will perish. God will make it a mercy for the believers and a torment for the unbelievers. If that happens, then look at the owners of the shooting stars and the yellow banners. It will come from the west until it descends on the Levant, and that is at the time of the greatest fear and the red death. If that happens, then look. A village in Damascus called Harasta was eclipsed. If that happened, the son of the liver-eater would emerge from the dry valley until he reached the pulpit of Damascus. If that happened, then wait for the emergence of the Mahdi (peace be upon him). Ghaibat al-Sheikh al-Numani, p. 306.
There are things like the following:
First: The narration, in terms of the eclipse of Harasta being a sign of the appearance, was narrated by Sunnis and Shiites, and it has no authentic chain of transmission, and Harasta is a village a mile away from Damascus.
Second: If we ignore this, it cannot be used as evidence to prove that it is - independently - a sign of appearance. Because it is one of ten or more signs, so if the ten signs are combined, no less, then it is, otherwise it is not.
Third: An eclipse (or an earthquake, or both) occurred in Harasta, as it was an eclipse due to sins (=not as a sign of an appearance). There were weak narrations about it, all of which give rise to consideration due to their issuance. The eclipse of Harasta has been repeated many times in history.
With the caveat that what is considered in the accounts of the eclipse of Harasta is that it was a punishment for sins, and not that it was a sign of an appearance, so it is not permissible to confuse them.
Fourth: Do we sense from external events and narrations from the People of the House (peace be upon them) that the Mahdi (peace be upon them) will appear now?!!
We said: This is in the hand of God Almighty. He does whatever He wants, but according to the premise of the question, and according to what was reported from the People of the House (peace be upon them) in the authentic narrations, no, the Mahdi will not come out now..
Because we do not have the qualifications to complete it now (may God’s prayers be upon him), nor do the ten signs, no less, have all been fulfilled, and God does whatever He wants.
Does the appearance of Imam Mahdi (may God bless him and grant him peace) depend on inevitable signs?
It is worth noting that the inevitable signs are considered one of the most important signs of appearance at all for many reasons..
Among them: They all occur in the era of appearance, that is, they occur very close to the date of the holy appearance, and most of them occur in the year of appearance, such as the Sufyani, the shout, the eclipse, the Yamani, the killing of the pure soul, and the appearance of the Abbasid..
Among them: The success of the divine plan for the promised day depends on the occurrence of inevitable signs in the nation, and when they are not achieved, the concept of waiting based on them is undermined, just as the concept of sifting and separating the malicious groups from the good in preparation for their emergence is undermined, because the events of these signs are what create the political and social atmosphere that embodies the concept. Sifting into an actual reality in the life of the nation.
Among them: that there is an objective interrelation between them, such that the first sign of it is a reason for the occurrence of the second that follows it, and the second also is a reason for the occurrence of the third, and so on for the rest. Without the state of Al-Khorasani, which threatens the security of Israel and poses a danger to the interests of global arrogance, Al-Sufyani’s thesis, which represents the last political project, would not have been achieved. The West is against the movement of the owners of the black flags and their supporters in the world towards the liberation of Palestine. If the pure soul had not been killed, the call would not have occurred, and had it not been for the call, the eclipse of al-Bayda would not have occurred, and so on with the rest of the inevitable signs of the era of emergence.
Many personalities assume the personality of Imam Mahdi before appearing
There are a series and groups that will impersonate and assume the Mahdavian name and the names participating in the appearance event, and the apparent narrations are that the impersonation is sometimes in the form of the scientific name, and at other times the adjective and descriptive names, including:
What Al-Saduq narrated in Ikmal al-Din, with a reliable chain of transmission, on the authority of al-Mufaddal bin Omar al-Ja’fi, on the authority of Abu Abdullah (peace be upon him), said: I heard him say: “Beware of mentioning it. By God, your Imam will disappear for years of your life, and he will be examined until it is said that he died or perished, in whatever valley he took.” And the eyes of the believers will shed tears for him, and they will be tossed as ships are tossed in the waves of the sea, for only the one who God takes his covenant, writes faith in his heart, and supports it with a spirit from Him, will be saved, and twelve doubtful banners will be raised, and he does not know which is which. He said: So I cried, and he said to me. : “What makes you cry, Abu Abdullah?”(1), so I said: How can I not cry when you say: Twelve suspicious flags are raised and it is not known which is which, so what should we do? He said: He looked at a sun entering the sky, and said: “O Abu Abdullah, do you see this sun?” I said: Yes. He said: “By God! Our matter is clearer than this sun.” (2)
It was also narrated by Al-Tusi in his absence with his chain of transmission, (3) and Al-Numani in two other narrations (4), and the meaning of the narration is clear and clear in the emergence of movements that raise the slogan of reform, and assume the Mahdism project in name or description, and then the situation and matter in it are suspicious, except that he (peace be upon him) specified a control. In the question of their renaissance, peace be upon them, which is the appearance of the Mahdi, may God hasten his appearance, it is clear and there is no ambiguity in it, due to its closeness to the divine signs and signs, such as the heavenly shout, and the eclipse in the desert of the Sufyani’s army after the Sufyani took control of the Levant, and the narration also warns of the occurrence of the test and scrutiny of the followers of Ahl al-Bayt. Peace be upon them in the era of occultation, and that no one will remain in their guardianship, peace be upon them, except those for whom God Almighty has decreed integrity.
Among them: what Sheikh al-Tusi narrated in al-Ghaybah in al-Mu’tabar on the authority of Abu Khadija, who said: Abu Abdullah (peace be upon him) said: “The Qaim will not emerge until twelve of Banu Hashim emerge, each of them calling for himself.”(5)
Al-Mufid also narrated it in guidance.(6)
There is no surprise in the rise of movements led by reformists affiliated with the Banu Hashim, but the reality of their march is to gain control and control the government, as happened before from the Banu Abbas, for they are affiliated with the Banu Hashim, and their slogan was satisfaction with the family of Muhammad, peace be upon them, that is, resistance to the ongoing injustice. On the Ahl al-Bayt, peace be upon them, and their followers. However, when they took control of power, their rule and system of government became the focus, the orbit, and the ultimate goal, and nothing else is more important than it. It is a strange irony to see that Al-Mansur Al-Dawaniqi Al-Abbasi - who is known for his brutality and brutality against the Alawites and the Ahl al-Bayt, peace be upon them, due to his fear of their influence, which weakens his government and political system - is calling for the slogan of supporting the Mahdi from the Ahl al-Bayt, peace be upon them, and spreading the signs of his appearance. Al-Tusi narrated in his absence, and Al-Mufid in Al-Irshad, and Al-Kulayni in Al-Kafi in their ways, on the authority of Ismail bin Al-Sabah, who said: I heard our sheikh mentioning him on the authority of Saif bin Umayrah. He said: I was with Abu Jaafar Al-Mansur, and I heard him say, starting with himself: “O Saif bin Umayrah, there must be a caller calling out the name of a man of birth.” Abu Talib from the sky.” I said: “Does anyone narrate it?”
He said: “By the One in whose hand is my soul, my ears would have heard him say: There must be a caller calling out the name of a man from heaven.” I said: O Commander of the Faithful, this hadith has never been heard the like of this, so he said: “O Saif, if that happens then we will be the first to answer it.” But he is one of our cousins.” I said: Which of your cousins? He said: “A man from the descendants of Fatima, peace be upon her.” Then he said: “O Saif, had I not heard Abu Jaafar Muhammad bin Ali telling me about him, and then the people of the world told me about him, I would not have accepted them, but he is Muhammad bin Ali.”(7)
You see Al-Mansur Al-Abbasi, with his tyranny in his political rule, adopting the slogan of Ansar Al-Dhahur.
Al-Kulayni narrated with a reliable chain of transmission on the authority of Al-Hussein bin Abi Al-Ala, who said: I heard Abu Abdullah (peace be upon him) say: “I have the white jafr.” He said: I said: What is there in it? He said: “The Psalms of David, the Torah of Moses, the Gospel of Jesus, the scrolls of Abraham (peace be upon him), the permissible and the forbidden, and the Qur’an of Fatima. I do not claim that there is a Qur’an in it, and it contains what the people need from us, and we do not need anyone even if it contains a lash, a half lash, or a quarter of a lash, and I sprinkle The scratch, and I have the red jafr.” He said: I said: What is in the red jafr? He said: “The weapon is only opened for blood. The owner of the sword opens it for killing.” Abdullah bin Abi Yafour said to him: May God bless you. Do the sons of Al-Hassan know this? He said: “Yes, by God! Just as they know that the night is night, and the day is day, but they are driven by envy and the desire for this world to be ingratitude and denial, and if they had sought the truth with the truth, it would have been better for them.”(8)
It seems that what is meant by the questioner’s statement: “Do the sons of al-Hasan know this” is to indicate that the Mahdi, may God hasten his appearance, is the owner of the armed and military renaissance for reform, and that if they knew, why did they assume and raise the slogan of Mahdism, as some of them claimed in his armed revolution that he carried out against the government? The Abbasids, and some of them claimed that he is also of a pure soul, which is linked to the appearance of the promised reformer who will fill the earth with equity and justice, despite the fact that the sons of Hassan are closer in kinship in the sons of Hashim to the People of the House, peace be upon them, than the sons of Abbas, and he (peace be upon him) said: But despite their knowledge of this, they sought The truth, which is to resist the oppression of the Abbasids, and they asked for reform without the right, that is, in a wrong way, other than the method that the Ahl al-Bayt, peace be upon them, had prescribed for them. Rather, they began to assume the role of the Mahdi, may God hasten his appearance.
Similar to the previous narration narrated by Al-Tusi in the absence and Al-Mufid in Al-Irshad is what Al-Mufid in Al-Irshad also narrated in another place in Signs of Appearance: “And the emergence of sixty liars, all of them claiming prophethood, and the emergence of twelve from the family of Abu Talib, all of them claiming the imamate for themselves.” (9)
Al-Numani narrated in his absence on the authority of Abu Abdullah (peace be upon him) that he said: “The Qaim (peace be upon him) will not rise until twelve men stand up, all of them unanimously agreeing to say that they have seen him, and he will deny them” (10), meaning that the Qaim (may God hasten his appearance) will deny them after his rising. And the expression “twelve men will stand up,” meaning they will rise up with reform movements in the guise of calling for coordination and connection with the Mahdi, may God hasten his appearance. Yes in the seas (11) Al-Majlisi narrated the narration on the authority of Al-Numani with the wording, “So they deny them,” that is, so people deny the claim of these twelve men who are carrying out movements that they are linked in their movement’s program to the advancement of the Mahdi (peace be upon him) who is reforming the human world.
And in a reliable narration by Al-Numani on the authority of Abu Khaled Al-Kabli, he said - in the hadith of his question about the descriptions of the Mahdi, may God hasten his appearance - Muhammad bin Ali Al-Baqir (peace be upon him) said to him: “So what do you want, Abu Khaled?” I said: I want you to name him for me so that I can know him by his name? He said: “You asked me, Abu Khaled, a stressful question. You asked me about a matter that I had not told anyone about, and if I had told anyone about it, I would have told you. You asked me about a matter that if the sons of Fatima had known about it, they would have been keen to cut it off a little.” (12)
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(1) It is also a nickname for Al-Mufaddal bin Omar Al-Jaafi.
(2) Kamal al-Din/Al-Saduq: 347/Chapter 33/H. 35, Bihar al-Anwar: 52/281 and 282.
(3) Backbiting/Al-Tusi: 338/285.
(4) Backbiting/Al-Numani: 152/Chapter 10/H 10.
(5) Al-Ghaybah/Al-Tusi: 437/428, Bihar Al-Anwar: 52/209.
(6) Al-Irshad/Al-Mufid: 2/372.
(7) Al-Ghaybah/Al-Tusi: 433/423, Al-Irshad/Al-Mufid: 2/370, Al-Kafi/Al-Kulayni: 8/255, Bihar Al-Anwar: 52/288 and 300.
(8) Al-Kafi: 1/240/h 3.
(9) Al-Irshad/Al-Mufid: 2/368, Bihar Al-Anwar: 52/220.
(10) Backbiting/Al-Numani: 277/Chapter 14/H 58.
(11) Bihar Al-Anwar: 52/244.
(12) Backbiting/Al-Numani: 289/Chapter 16/H 2.
Will Al-Yamani leave Yemen?
It was mentioned in a number of narrations, including: what Al-Numani narrated with his chain of transmission on the authority of Abu Basir on the authority of Abu Jaafar Muhammad bin Ali, peace be upon them both, that he said in a hadith in which he (peace be upon him) mentioned the inevitable signs of appearance, such as the cry to Gabriel in the month of Ramadan, then the voice of the accursed Devil, and the emergence of Al-Sufyani and Al-Khorasani. As two horsemen, they race ahead of each other to Kufa, then he said: “The emergence of the Sufyani, the Yamani, and the Khurasani in one year, in one month, in one day, a system like a system of beads following one another, so there will be might in every way. Woe to whoever opposes them, and there is no banner better guided than the banner of the Yamani.” It is the banner of guidance, because he calls to your companion, and if the Yamani appears, it is forbidden to sell weapons to the people and every Muslim, and when the Yamani emerges, stand up to him, for his banner is the banner of guidance, and it is not permissible for a Muslim to turn against him, so whoever does that is one of the people of Hell, because he calls for The truth and to a straight path” - Hadith.(1)
It was narrated by Al-Rawandi in Al-Kharaij.(2)
There are a number of points in the story:
The first: It identifies the sign of Yamani with the inevitable sign of appearance, which is the heavenly shout, and it was mentioned in the descriptions of that shout, which is Gabriel’s call from the sky that it is heard by the people of the earth, every language in their language (3), and the Sufyani’s takeover of the Levant, and so is the specification of Al-Khorasani who had It is expressed in other narrations in al-Hasani.
This definition blocks the way for those who claim these two names before the shout and call from heaven, and before the Sufyani took control of the Levant.
In other words: the definition of them is the Sunnah of the Appearance and its signs, such as the cry, the eclipse at Al-Baida, and the emergence of the Sufyani.
Second: The narration’s explanation for the Yamani banner is that it is a banner of guidance. Because he is calling to your friend, he is expressing reservations about the banner of Al-Hasani, and his call is not limited to the Mahdi, may God hasten his appearance, and it appears from other narrations that this is because his army included a group that says that the Imam and the imamate are for those who publicly stand up to lead the affairs of Muslims and reform them, not that it is according to the divine text, and the narrations have been defined. They are called Zaidi, and what is meant by the word is the adjective meaning and referring to that article and belief, not those called by Zaidi as a proper noun.
In other words: Al-Hasani and Al-Khorasani embrace the imamate by confronting matters and public reform, while Al-Yamani embraces that the imamate is by divine text upon the twelve, the last of whom is Al-Mahdi, may God hasten his appearance.
Third: The narration explains the prohibition of resorting to Al-Yamani by saying that he calls to the truth and the straight path and to the Mahdi, may God hasten his appearance. The point in supporting him is based on the availability of the balance and the legal limits.
More precisely: The narration indicates the prohibition of action that opposes his movement in order to thwart it. There is a difference between the expression by twisting against it and deviating from it. The word “against” indicates striving against his movement, not a deflection of abandoning it to his movement, unlike the word “about him,” as it indicates turning away and staying away from his movement. Yes, the command to rise up to him is beneficial for support, and it seems that its source is for those who were about to meet him and coincide with his path; There will be a review of groups of narrations urging people to get up and head to Mecca to engage in the preparation for the Pledge of Allegiance in the Sacred Mosque.
In other words: The narration also specifies the query of his sign that he calls for the Mahdi, may God hasten his appearance, in a clear and transparent manner, meaning that his program that he calls for is focused on exalting the remembrance of the Awaited Imam, calling on his name, calling for the guardianship of the Mahdi (peace be upon him), and adhering to the method of the Ahl al-Bayt, peace be upon them. There is also another sign that the narration indicates, which is the fact that he left the country of Yemen, which is how he called him Al-Yamani, and the narrations use Yemen in a way that includes every part of the country of Hijaz, that is, in a way that includes Mecca without Medina, but in some narrations there is a reference to his departure from Sanaa, as will follow. It is concluded that the narration does not infer from it that Al-Yamani is one of the special deputies and ambassadors for the Awaited Imam, may God hasten his appearance, and it does not indicate that from near or far, and it has no indication of the existence of a link and connection to him with Al-Hujjah (peace be upon him), but rather places the focus on the existence of the program that calls for He is on the right scale for the People of the House, peace be upon them, and he does not call for the formation of a state that he presides over. Rather, his exit coincides with the time of the shout and call from heaven that calls for the support of the Mahdi, may God hasten his appearance. Thus, Al-Yamani’s exit will be in light of the program of the heavenly shout and the call of Gabriel.
Also, the apparent meaning of the narration indicates that Al-Khorasani emerged from Khurasan, which is how it is sometimes called Al-Khorasani, and at other times it is called Al-Hasani, as in this narration just before the passage we quoted: “Until Al-Khorasani and Al-Sufyani emerge against them, this one from the East and this one from the West, they will race to Kufa as betting horses: This is from here and this is from here until the destruction of the people of so-and-so is at their hands.”(4)
The Sheikh narrated in his absence, with his chain of transmission, on the authority of Jabir, on the authority of Abu Jaafar (peace be upon him), who said: “The black banners that come out of Khurasan will descend to Kufa, and when the Mahdi appears, the pledge of allegiance will be sent to him.”(5)
Al-Saduq narrated in Ikmal al-Din with his chain of transmission on the authority of Muhammad ibn Muslim, on the authority of Abu Ja`far (peace be upon him), in a hadith on the authority of al-Qa’im, may God hasten his resurrection, and that he will be victorious through terror, and the signs of his imminent appearance: “And the Sufyani came out of the Levant and the Yamani from Yemen, and he collapsed in al-Bayda, and a boy from The family of Muhammad, may God’s prayers and peace be upon him and his family, between the Corner and the Maqam...” (6) and it is explicit about Al-Yamani’s departure from Yemen.
Likewise, Al-Numani narrated with his chain of transmission on the authority of Ubaid bin Zurarah, who said: Al-Sufyani was mentioned to Abu Abdullah (peace be upon him) and he said: “How can this come out when the one who broke his eye in Sana’a did not come out?”(7)
Sheikh Al-Tusi narrated in his Amaliyah with his chain of transmission on the authority of Hisham, on the authority of Abu Abdullah (peace be upon him), who said: “When the seeker of truth came out, it was said to Abu Abdullah (peace be upon him): Do you hope that this will be Al-Yamani? He said: ‘No, Al-Yamani will follow Ali, and this He will be disavowed of him” (8), and the meaning of the narration is the aforementioned commitment of Al-Yamani to the guardianship of the Ahl al-Bayt, peace be upon them, and their method. It may also appear from it that in their time, peace be upon them, there were movements carried out by pretenders using the names of the stage of appearance, such as impersonating the name Al-Yamani, just as Islamic history is full of impersonators. For Mahdaism.
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(1) Backbiting/Al-Numani: 256/Chapter 14/H 13.
(2) Graduation and wounds: 3/1163.
(3) Bihar Al-Anwar: 52/221.
(4) Bihar Al-Anwar: 52/192.
(5) Al-Ghaybah/Al-Tusi: 425, h. 457.
(6) Kamal al-Din/Al-Saduq: 331, Chapter 32, H. 16.
(7) Backbiting/Al-Numani: 277, Chapter 14, H. 60, Bihar Al-Anwar: 52/245.
(8) Al-Amali/Al-Tusi: 661, H. 1375/19, Bihar Al-Anwar: 52/275.
Earthquakes in Türkiye and Syria, are they wrath from God? Or signs of appearance??
Earthquakes may be a sign of the appearance, or they may be a sign of God’s wrath as a result of sins, and they do not go hand in hand. Earthquakes, being a sign of wrath as a result of sins, are like floods, diseases, murder, and tyranny. They have been continuing since the time of the Prophet until today, and they have nothing to do with the appearance of Imam Mahdi. Prayers May God bless him..
As for the fact that (=earthquakes) are among the signs of the appearance of Imam Mahdi, peace be upon him, it is necessary to point out that it is not an independent sign, but rather it is among ten or more signs. When all of them are fulfilled in a total manner, Imam Mahdi will appear, otherwise not.
While we are in two positions, there is no connection between them... as follows:
The first place: earthquakes, torment as a result of sins.
We said: Al-Saduq, may God be pleased with him (381 AH), narrated in Al-Illal. He said: My father told me, on the authority of Ahmad bin Muhammad, on the authority of Muhammad bin Khalid, on the authority of Muhammad bin Isa, on the authority of Ali bin Mahziyar. He said: I wrote to Abu Jaafar (peace be upon him), and I complained to him frequently. Earthquakes in Ahvaz..; See us turning away from it.!
So he, peace be upon him, wrote: “Do not turn away from it, and fast on Wednesday, Thursday, and Friday, and wash and purify your clothes, and come out on Friday, and pray to God, for He will pardon you, and whoever among you is guilty, repent to God Almighty,” and he prayed for their well-being.
Ibn Mahziyar said: So we did so, and the earthquakes subsided (1).
I said: Its chain of transmission is authentic, and according to it, the famous eminent scholars issued a fatwa declaring the desirability of fasting for the above three days, to remove the earthquake and the wrath of God Almighty. Because it appears that the earthquake is the result of sins.
Attesting to its entirety among the Sunnis is what was narrated by Imam Naeem bin Hammad Al-Maruzi (228 AH), who said: Baqiyya told us, on the authority of Abu Al-Ala, on the authority of Muhammad bin Juhadah, on the authority of Yazid bin Husayn, on the authority of Muadh bin Jabal, may God be pleased with him, on the authority of the Prophet, may God bless him and grant him peace, who said: “My nation is a compassionate nation. There will be no torment for it in the Hereafter, but its torment in this world is temptations, earthquakes, and calamities” (2).
I said: Its chain of transmission is weak. Its narrators are trustworthy, except for Yazid bin Husayn al-Sakouni, who is weak. It is clear that earthquakes are part of God’s punishment in this world as a result of sins, and this has no direct relationship to the appearance of Imam Mahdi, peace be upon him.
The second place: Earthquakes are a non-independent sign of appearance.
Al-Numani (380 AH) included in the absence, he said: Ahmad bin Muhammad bin Saeed told us, he said: Yahya bin Zakaria bin Shayban told us, he said: Yusuf bin Kulayb (neglected) told us, he said: Al-Hasan bin Ali bin Abi Hamza told us, on the authority of Asim bin Hamid Al-Hanat, on the authority of Abu Hamza Al-Thamali said: I heard Abu Jaafar Muhammad bin Ali, peace be upon them, saying: “O Abu Hamza, the Qaim, peace be upon him, will not rise except in the face of severe fear, earthquakes, strife, calamity that befalls the people, and a plague before that, and a cutting sword among the Arabs, and severe disagreement among the people. And dispersion in their religion, and a change in their condition until the wisher wishes for death morning and evening due to the greatness of what he sees of people’s dogs, their eating of each other, and their going out when they go out, in despair and despair” (3).
I said: Its chain of transmission is weak due to ignorance, and according to Al-Hasan Al-Bataini, the liar, may God curse him.
From another path, Al-Numani, may God be pleased with him, said: Ahmad bin Muhammad bin Saeed bin Uqdah informed us, saying: Ahmad bin Yusuf bin Yaqoub Abu Al-Hasan Al-Jaafi told us from his book, he said: Ismail bin Mahran told us, he said: Al-Hasan bin Ali bin Abi Hamza told us, on the authority of his father. ; And Wahib bin Hafs, on the authority of Abu Basir, on the authority of Abu Jaafar Muhammad bin Ali, peace be upon them, that he said: And he, peace be upon him, said: He narrated exactly the same as the narration of Al-Thumali above.
He added to her heart: “If you see a fire from the east, and it will rise for three or seven days, then expect relief from the family of Muhammad, peace be upon them, God willing... (4).
I said: Its second chain of narration is apparently correct. Ahmad bin Yusuf, in the opinion of Sayyed Al-Khoei, may God be pleased with him, is united with the trustworthy servant of Banu Taym, and the rest are trustworthy. The hadith is very clear that earthquakes are not an independent sign of his emergence, peace be upon him, but rather all of the above signs in a combined manner, including: the emergence of fire from the east.
The Sunni imam Ahmad ibn Hanbal narrated: Abdul Razzaq told us, Jaafar told us, on the authority of Al-Mu’alla ibn Ziyad, Al-Ala’ ibn Bashir told us, on the authority of Abu Al-Siddiq Al-Naji, on the authority of Abu Sa’id Al-Khudri, he said: The Messenger of God, may God’s prayers and peace be upon him, said: “I bring you good tidings of the Mahdi. In my nation, despite the differences of people and earthquakes, He will fill the earth with fairness and justice, just as it was filled with injustice and oppression...” (5).
I said: Its chain of narration is weak with Al-Alaa. Al-Hafiz Ibn Hajar Al-Asqalani said in Al-Taqreeb: The condition is unknown.
The hadith is clear that earthquakes are not an independent sign of the advent of Imam Mahdi, peace be upon him, but rather, as the Prophet said, after it has been filled with injustice and injustice, and this has not happened yet.
Butter is as follows:
First: Earthquakes are a sign of the wrath of God Almighty, as a result of the sins of the children of Adam, and His wrath, Glory be to Him, cannot be removed except by resorting to Him, through worship, repentance, and good deeds.
Secondly: Earthquakes are among the signs of the appearance, but they are not an independent sign, but rather a group of signs, ten or more, in the amount of a total, as is clearly stated in Sahih Abu Basir, when all of them are achieved, the Mahdi will appear, otherwise not, and the most important sign is definite, that the earth will be filled with oppression and injustice. And in despair and despair.
Third: The earth being filled with injustice has not been achieved yet, not a day like the day of Abu Abdullah Al-Hussein (peace be upon him). What appears is that the day the earth is filled with injustice must approach the injustice and injustice of the Umayyads on the day of Ashura.
Fourth: Most of the reports that mentioned that earthquakes are among the signs of the appearance of Imam Mahdi are weak in their chain of transmission and are not conclusive, except for what we mentioned above.
Conclusion: Earthquakes are among the signs of appearance, but they are not an independent sign, but are joined by other signs in a total of approximately ten signs.
.............
Footnotes:
(1) The reasons for the laws (presented by: Muhammad Bahr al-Ulum) 2: 555, Al-Haidariyya Library Publications, Najaf 1966 AH.
(2) Al-Fitan (d.: Samir Al-Zuhairi) 2: 615 No. 1709, Al-Tawhid Library, Cairo, first edition 1412 AH.
(3) Backbiting (d.: Faris Al-Hassoun): 240 No. 12, Mehr, Qom, first edition 1422 AH.
(4) Backbiting (d.: Faris Al-Hassoun): 261 No. 22, Mehr, Qom, first edition 1422 AH.
(5) Musnad Ahmad (Shuaib Al-Arnaout) 17: 426 No. 11326, Al-Resala Foundation, Beirut.
Is the earthquake in Syria and Türkiye related to the appearance of Imam Mahdi (may God bless him and grant him peace)?
There is talk in some circles about the painful incident that befell the Syrian and Turkish Muslim peoples, and the tragic, heart-breaking footage that followed as a result of what civilians on both sides were exposed to. As is usual, every incident of this kind has explanations in two aspects, namely:
1 - The scientific aspect: It is entrusted to the meteorological and research bodies specialized in geology and climate.
2 - The religious aspect: This part of the topic may address more than one angle and question, but this time we would like to shed light on one matter regarding it, which is this question:
Is this horrific incident considered a sign of the advent of Imam Mahdi (may God bless him and grant him peace)?
The answer is as follows:
1 - This question in itself is considered one of the projections that some people resort to - unfortunately, since the amateurs of this type of analysts do not stop interpreting some political, social or economic events as a sign of the appearance, such as the death of one of the rulers in one of the events. Neighboring countries are far away, as some believed that it was a sign of the appearance based on a narrative that was projected on this event, and the right to stop and not be certain about such phenomena.
2 - Staying away from these interpretations due to the possibility that they coincide with the timing that is forbidden. Whoever asserts that Imam Mahdi (may God hasten his honorable appearance) will appear because of this event in this year or the next year or what comes after it, there is no doubt that he is at the time whether he knows it or does not know it, and the imams of the people of Islam have forbidden it. The House (peace be upon them) spoke about timing in a number of noble narrations, some of which are:
The first narration: On the authority of Abdullah bin Sinan, on the authority of Abu Abdullah Jaafar bin Muhammad (peace be upon them), that he said: “God refuses except to break the appointed time [1] .”
The second narration: On the authority of Abu Bakr Al-Hadrami, he said: I heard Abu Abdullah (peace be upon him) say: “We do not set a deadline for this matter [2] ”
The third narration: On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him) who said: “I said to him: May I be made your ransom, when will Al-Qaim (peace be upon him) emerge? He said: O Abu Muhammad, we are the people of a household, and we do not have a specific time, and Muhammad (peace and blessings of God be upon him and his family) said: “The timers lied [3] .
The fourth narration: On the authority of Ishaq bin Ammar Al-Sayrafi, he said: I heard Abu Abdullah (peace be upon him) say: “There was a time for this matter, and it was in the year one hundred and forty, so you spoke about it and announced it, but God Almighty delayed it [4] .”
On the authority of Abu Hamza Al-Thumali, he said: I heard Abu Jaafar Al-Baqir (peace be upon him) saying: “O Thabit, God Almighty had the time for this matter in the year seventy, and when Al-Hussein (peace be upon him) was killed, God’s wrath intensified, so he delayed it to one hundred and forty, so tell us about that and you reported it.” You revealed the mask of concealment, and after that God did not give this matter a time with us. God erases whatever He wishes and confirms, and with Him is the Mother of the Book [5] .
Abu Hamza said: I told that to Abu Abdullah Al-Sadiq, peace be upon him, and he said: That was it
3 - This event was not mentioned in the signs of appearance, as the signs are known and mentioned, and their number is known and mentioned.
On the authority of Abdullah bin Sinan, on the authority of Abu Abdullah (peace be upon him), that he said: “The call is from the inevitable, the Sufyani is from the inevitable, the Yamani is from the inevitable, the killing of a pure soul is from the inevitable, and a palm appearing from the sky is from the inevitable.” He said: “And a scare in the month of Ramadan wakes the sleeper. Al-Yaqzan panicked, and the girl came out of her numbness [6] .”
On the authority of Abu Jaafar al-Baqir (peace be upon him), he said:
Among the signs of his emergence (meaning the Mahdi) are the emergence of the Sufyani from the Levant, the emergence of the Yamani from Yemen, a shout from the sky in the month of Ramadan, and a caller calling from the sky in his name and the name of his father. [7]
On the authority of Omar bin Hanzala, he said: I heard Abu Abdullah (peace be upon him) say, before the rise of the Qa’im, five signs that were inevitable: Al-Yamani, Al-Sufyani, the cry, the killing of a pure soul, and an eclipse in Al-Bayda [8] .
[1] Ghaibat al-Numani, p. 290.
[2] Same source.
[3] Same source.
[4] Same source.
[5] Same source.
[6] Same source.
[7] Kamal al-Din, vol. 1, p. 327
[8] Same source.
Were the signs of appearance mentioned in the Holy Quran?
Some noble verses have been mentioned about Imam Mahdi (peace be upon him), and according to their apparent meaning or according to what is mentioned in their interpretation, they relate to Imam Mahdi (peace be upon him). Some verses are also interpreted by his appearance, or by some of the signs of his appearance, and so on. We point out some of them:
1- God Almighty says: (Those who believe in the unseen and establish prayer, and spend out of what We have provided them) (1).
The author of Kamal al-Din (2) quoted a narration on the authority of Abu Abdullah (peace be upon him) regarding the words of God Almighty (those who believe in the unseen) meaning those who acknowledge the rise of the Qa’im that he is the truth.
2- And God Almighty says: (And We wished to bestow Graciousness upon those who were oppressed in the land and to make them imams and to make them heirs) (3).
It was mentioned in Nahj al-Balagha (4): Ali (peace be upon him) said: The world will be kind to us after its sun, as molars are kind to its child. And after that, he recited the Almighty’s saying: (And We wish to confer favor on those who were weak in the land and make them imams and make them heirs), Ibn Abi said. Iron in his explanation; Our companions say: He promised an Imam who would own the land and seize kingdoms (5).
And in Al-Anwaar Al-Muda’i: With its chain of transmission, he attributes it to the Commander of the Faithful (peace be upon him). He said: The oppressed on earth, those mentioned in the Book, whom God will make imams, we are the People of the House. God will send their Mahdi, and He will exalt them and humiliate their enemy (6).
3- And God Almighty says: (And We have written in the Psalms after the Remembrance that My righteous servants will inherit the earth) (7).
It was narrated on the authority of Abu Jaafar, peace be upon him, who said: The Almighty’s words (Indeed, the earth is inherited by My righteous servants) are the companions of the Mahdi, peace be upon him, at the end of time (8).
4- And the Almighty says: (And indeed, it is knowledge for the Hour) (925).
Ibn Hajar said in Al-Sawa'iq in the chapter he made on the verses mentioned in them (meaning: in Ahl al-Bayt, peace be upon them): Verse twelve: And the Almighty says: (And indeed, it is knowledge of the Hour.) Muqatil bin Sulaiman and the commentators who followed him said; This verse was revealed about the Mahdi, and the hadiths will come stating that he is one of the people of the Prophet’s household, and then the verse indicates the blessing in the descendants of Fatima and Ali, may God be pleased with them, and that God will bring forth from them much goodness, and that He will make their descendants the keys of wisdom and the minerals of mercy... etc. His words (10).
5- And the Almighty says: (It is He who sent His Messenger with guidance and the religion of truth, that He might make Him prevail over all religions, even though the polytheists hate it) (11).
It was narrated on the authority of Abu Jaafar (peace be upon him) that he said: This will happen when the Qaim emerges (12). The author of Mafatih al-Ghayb (Al-Tafsir Al-Kabir) mentioned: In interpreting the Almighty’s saying (It is He who has sent His Messenger....) the verse, Al-Suddi said: When the Mahdi emerges (13).
6- And the Almighty says (God promised those of you who believe and do righteous deeds that He will surely appoint them as successors in the land just as He made those before them successors, and that He will establish for them their religion which He has chosen for them, and that He will replace them with security after their fear. They will worship Me, not associating anything with Me. And whoever disbelieves after that - those are the transgressors) (14).
It was narrated on the authority of Ibn Abbas in his saying (God promised those who believe...) until the end of the verse, he said: It was revealed about the family of Muhammad, may God’s prayers and peace be upon him and his family (15).
And in the book Al-Ihtijaj: In a long hadith about the Commander of the Faithful (peace be upon him) in which he says (after mentioning the faults of some of the enemies of the Ahl al-Bayt, and those who prevailed over the rule, and God’s giving them respite), all of this is to complete the view that God, Blessed and Most High, revealed to his enemy Satan, until the book is reached. His term, and the statement is valid against the disbelievers, and the true promise that God made clear in His book comes close by His saying, (God promised those of you who believed and did righteous deeds that He would appoint them as successors in the land just as He appointed those before them as successors); And that is if nothing remains of Islam except its name. He will be excused for that, because sedition has spread to the hearts until the people closest to him become more hostile to him, and then God will support him with forces that you have not seen, and the religion of His Prophet (may God’s prayers and peace be upon him and his family) will emerge through his hands over all religion. Even if the polytheists hate it (16).
7- And the Almighty says: (Those who, if We establish them in the land, establish prayer and pay zakat and enjoin what is right and forbid what is wrong. To Allah is the end of all matters) (17).
In the evidence of the revelation on the authority of Zaid bin Ali, he said: When the Qaim rises from the family of Muhammad, he says: O people, we are the ones whom God promised you in His Book (whom if We establish them in the earth....) verse (18).
8- And the Almighty says: (Permission is given to those who fight because they have wronged, and God is Able to grant them victory) (19).
It was narrated on the authority of Abu Abdullah (peace be upon him) in the words of God Almighty (permission is given to those who fight because they have been wronged, and God is capable of helping them): It is in Al-Qaim (peace be upon him) and his companions (20).
9- And the Almighty says (Wherever you are, God will bring you all together) (21).
It was narrated in the news of Ahl al-Bayt (peace be upon them): What is meant by it is the companions of the Mahdi at the end of time. Al-Rida (peace be upon him) said: By God, if our Qaim rises, God will gather our Shiites from all countries to him (22).
10- And the Almighty says: (And in the heaven He has provided for you and what you are promised. For by the Lord of the heaven and the earth, indeed, it is true, just as you speak) (23).
It was narrated on the authority of Abdullah bin Abbas in the words of God Almighty: (And in the heaven He has provided for you, and whatever you are promised, for the sake of the heaven and the earth, it is true just as you speak.) He said: The rise of the Qaim (24).
There are many verses and narrations about this; Whoever wants, let him review its contents, especially the book Al-Hujjah, as revealed in Al-Qaim Al-Hujjah and others.
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(1) Al-Baqarah, Part 2.
(2) Kamal al-Din, vol. 2, p. 340, b. 33, h. 19.
(3) Stories 5.
(4) by Ibn Abi Al-Hadid, vol. 3, p. 199.
(5) Muntakhab Al-Athar, vol. 2, p. 26.
(6) Bihar Al-Anwar, vol. 51, p. 63, 5 p. 65. The Luminous Lights Selection, p. 17.
(7) The Prophets 105.
(8) Interpretation of the apparent verses by Sharaf al-Din al-Najafi, p. 326, and other sources. See Hashiyat Muntakhab al-Athar, vol. 2, p. 29.
(9) Al-Zukhruf 61.
(10) Muntakhab Al-Athar, vol. 2, p. 34, and there is more than that.
(11) Al-Tawbah 33 and Al-Saff 9.
(12) Al-Tibyan by Sheikh Abi Jaafar Muhammad bin Al-Hasan Al-Tusi, vol. 5, p. 244, and many other sources.
(13) See Muntakhab Al-Athar, vol. 2, p. 38.
(14) Al-Nour 55.
(15) Muntakhab Al-Athar, vol. 2, p. 39.
(16) Al-Ihtijaj by Al-Tabarsi, vol. 1, p. 382. And Muntakhab Al-Athar, vol. 2, p. 42.
(17) Hajj 43.
(18) Evidence of revelation, vol. 1, p. 401, no. 556. And Muntakhab Al-Athar, vol. 2, p. 46
(19) Hajj 39.
(20) Ghaibat al-Numani, p. 241, b. 13, c. 38, and Muntakhab al-Athar, vol. 2, p. 47.
(21) Al-Baqarah 142.
(22) Majma’ al-Bayan fi Tafsir al-Qur’an by Al-Tabarsi, vol. 1, p. 231, and Muntakhab al-Athar, vol. 2, p. 48.
(23) Al-Dhariyat 22-23.
(24) Al-Ghaybah by Sheikh Al-Tusi, p. 175, no. 132, and Muntakhab Al-Athar, vol. 2, p. 49.
Source: Imam Al-Muntazar fi Muntakhab Al-Athar / Section Two, a brief research in the form of a question and answer, Part 2 from the book Muntakhab Al-Athar fi Muntakhab Al-Athar fi the Twelfth Imam of Grand Ayatollah Sheikh Lutfullah Al-Safi Al-Galpayegani, may his abundant shadow last, adapted.
Research into the appearance of the Mahdi (may God bless him and grant him peace) from the viewpoint of Sunnis and Shiites
According to the law of general guidance that applies to all types of beings, the human type is necessarily equipped with a power (the power of revelation and prophecy) that guides it to human perfection and specific happiness. It is self-evident that if perfection and happiness were not possible for a person whose life is considered a social life, it would be Preparation is futile and false, and there is no fuss in creation at all.
In other words, since his existence on Earth, man has been aiming for a social life accompanied by happiness, and he has been living for the purpose of reaching this stage. If this wish had not been fulfilled abroad, man would not have promised himself this wish. If there was no food, there would be no hunger, if there was no water, there would be no thirst, and if there was no reproduction, there would be no sexual relations.
Therefore, by necessity, the future of the world will reveal a day in which justice and equity dominate human society, and the people of the world coexist in peace, serenity, affection, and love, dominated by virtue and perfection.
Naturally, the stability of such a situation is in the hands of man himself, and the leader of such a society will be the savior of the human world, and according to the narratives he will be (the Mahdi).
We find that the various religions and sects existing in the world, such as paganism, Judaism, Christianity, Magianism, and Islam, promise a reformer and savior for humanity, even if they differ in their conception. The hadith of the Noble Prophet, may God bless him and his family and grant them peace, which is agreed upon (the Mahdi is from my progeny) is only an indication of this meaning.
Research into the appearance of Mahdi (may God bless him and grant him peace) from his own point of view
In addition to the increasing narrations on the general and private path, which are narrated on the authority of the Most Noble Prophet, may God’s prayers and peace be upon him and his family, and the Imams of the People of the House, peace be upon him, regarding the appearance of the Mahdi, peace be upon him, and that he is a descendant of the Prophet, may God’s prayers and peace be upon him and his family, and with his appearance He will lead human society to its real and real perfection, and will give it moral life. There are other narrations that indicate that the Mahdi is the son of Imam Hassan Al-Askari, peace be upon him (the eleventh Imam), without any separation. After the Great Occultation, he will appear and fill the earth with equity and justice. After it was filled with injustice and injustice.
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Source: Shiites in Islam, pp. 215-216 - Allama Tabatab
