Alhassanain(p) Network for Heritage and Islamic Thought

Verses About The Rise of The Qa’im

1- Tafsi-r al-Qummi: And if We postpone the punishment from them until the numbered company. He[6] said, It means if We should grant them bounties in this world until the rise of the Qa-'im (a.s) and then We bring them back and punish them, They will verily say, ‘What is holding him back?’ it means they will say in a fashion of jest, ‘Why does not the Qa-'im come and rise?’ So Allah says, Behold the day he comes to them. He is not turned aside from them and they will be encompassed by what they mocked at. [Hu-d: 8]

Ahmad Ibn Idri-s narrated through the chain of narration on the authority of Hisha-m Ibn ‘Amma-r’s father, who was from the companions of the Prince of the Believers ‘Ali (a.s), that the holy Imam said in the context to the verse, And if We postpone the punishment from them until the numbered company, they will certainly say, ‘What is holding him back?’ “The numbered company (al-ummah al-ma‘du-da) is the companions of the Qa-'im, the three hundred and ten and some odd men.”

‘Ali Ibn Ibra-him said, Ummah is used in a variety of senses in the Divine Book. Of its meanings is madhab or creed or denomination, such as in the verse, People were a single ummah, [Al-Baqara: 213] meaning, they followed a single creed. Of its meanings is jama-’a or congregation of people, such as in the verse, Moses found over the waters of Midian an ummah of the people drawing water, [Al-Qasas: 22] meaning he found a congregation of people. Of its meanings is one entity, such as the verse, Verily Abraham was an ummah obedient to Allah and of righteous faith. [Al-Nahl: 120]. Of its meanings is the genera of all animals, such as in the verse, And there is not an ummah but a warner has gone among them. [Fa-tir: 24] Of such meanings is the Ummah of the Messenger of Allah Muhammad (a.s), such as in the verse, And thus we sent you in an ummah before which ummahs have passed. [Al-Ra‘d: 32]

الآيات المؤوّلة بقيام القائم (ع)

1- تفسير القمي: "وَلَئِنْ أَخَّرْنَا عَنْهُمْ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ" قال: إن متعناهم في هذه لدنيا إلى خروج القائم (ع) فنردهم ونعذبهم "لَيَقُولُنَّ مَا يَحْبِسُهُ" أن يقولوا: لم لا يقوم القائم ولا يخرج، على حد الاستهزاء فقال الله: "أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُون." أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن علي بن الحكم، عن سيف بن حسان، عن هشام بن عمار، عن أبيه وكان من أصحاب علي (ع) عن علي صلوات الله عليه في قوله "وَلَئِنْ أَخَّرْنَا عَنْهُمْ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ" قال: الأمة المعدودة أصحاب القائم الثلاثمأة والبضعة عشر. قال علي بن إبراهيم: والأمة في كتاب الله على وجوه كثيرة فمنه المذهب وهو قوله "كَانَ النَّاسُ أُمَّةً وَاحِدَةً" أي على مذهب واحد. ومنه الجماعة من الناس وهو قوله "وَجَدَ عَلَيْهِ أُمَّةً مِنْ النَّاسِ يَسْقُونَ" أي جماعة. ومنه الواحد قد سماه الله امة وهو قوله "إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا." ومنه أجناس جميع الحيوان وهو قوله "وَإِنْ مِنْ أُمَّةٍ إِلَّا خلَا فِيهَا نَذِيرٌ." ومنه أمه محمد(ص) وهو قوله "كَذَلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ" وهي أمة محمد(ص).

Of these meanings is the concept of time, such as in the Divine saying, And said the one who had been delivered of the two, remembering after an ummah, [Yusuf: 45] that is, after a time. Likewise is the verse, And if We postpone the punishment from them until the numbered ummah, [Hu-d: 8] which means time. Of these meanings is all of creation, such as in the verse, And you will see every ummah hobbling on its knees, being summoned to its book, [Al-Ja-thiya: 27] and the verse, And the Day we shall raise from every ummah a witness; , then no leave will be given to the unbelievers, nor will they be suffered to make amends. [Al-Nahl: 84] There are many verses like these.

2- Tafsi-r al-Qummi: We verily sent Moses with Our signs to take your nation from the darks to the light and remind them of the Days of Allah. [Ibra-him: 5] He said, “The Days of Allah are three: The Day of the Qa-'im, Divine bliss unto him, the Day of death, and the Day of Judgment.

3- Tafsi-r al-Qummi: And We made declaration to the Children of Israel in the Book, that is, We gave them knowledge. Then the address shifts from the Children of Israel to the Ummah of the Messenger of Allah (a.s) saying, You will raise mischief on earth twice, alluding to the two certain individuals and their followers and their breach of the covenant. And you shall behave insolently with mighty insolence, that is, their claim of the caliphate.

When the promise of the first of the two came to pass, that is, the Battle of Jamal, We sent against you servants of Ours, men of great prowess, meaning the Prince of the Believers (a.s) and his companions. They went to and fro in the lands, that is, they searched for you and killed you. Then We gave you back the turn to prevail over them, meaning, We gave the Umayyads back the turn to prevail over the House of Muhammad (a.s) and We succored you through wealth and progeny and We made your band of greater number compared to Husain Ibn ‘Ali (a.s) and his companions, when the womenfolk of the House of Muhammad (a.s) were taken hostage. If you should do good, you do good for your own selves and if you should do evil, you do it against yourselves.

So when the second promise comes to pass, meaning the Qa-'im (a.s) and his companions, so they may make discountenance you, meaning rendering their countenances dark, and so they may enter the Mosque as they entered the first time, meaning, the Messenger of Allah and his companions, and to destroy utterly that which they ascended to, that is, they will prevail over you and will kill you. Then the verse shifts to the House Of Muhammad (a.s) and says, Perchance your Lord will have mercy on you, that is, He will grant you victory over your enemy. Then it addresses the Umayyads, If you again return, We will return, that is, If you return with al-Sufya-ni, We will return with the Qa-'im from the House of Muhammad (a.s). [Al-Isra-’:4- 8]

4- Tafsi-r al-Qummi: Even so We have sent it down as an Arabic Qur’a-n, and We have turned about in it something of warnings, that haply they may be God-fearing, or it may arouse in them a remembrance, [Ta-ha-: 113] that is, remembrance of the event of the Qa-'im and the Sufya-ni.

ومنه الوقت وهو قوله "وَقَالَ الَّذِي نَجَا مِنْهُمَا وَاِدَّكَرَ بَعْدَ أُمَّةٍ" أي بعد وقت. وقوله "إِلَى أُمَّةٍ مَعْدُودَةٍ" يعني الوقت. ومنه يعني به الخلق كلهم وهو قوله "وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً كُلُّ أُمَّةٍ تُدْعَى إِلَى كِتَابِهَا" وقوله "وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ" ومثله كثير.

2- تفسير القمي: "وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنْ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ" قال: أيام الله ثلاثة يوم القائم صلوات الله عليه ويوم الموت، ويوم القيامة.

3- تفسير القمي: "وَقَضَيْنَا إِلَى بَنِي إسْرائِيلَ فِي الْكِتَابِ" أي أعلمناهم ثم انقطعت مخاطبة بني إسرائيل وخاطب أمة محمد(ص) فقال: "لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ" يعني فلاناً وفلاناً وأصحابهما ونقضهم العهد. "وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا" يعني ما ادعوه من الخلافة. "فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا" يعني يوم الجمل. "بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ" يعني أمير المؤمنين صلوات الله عليه وأصحابه. "فَجَاسُوا خِلَالَ الدِّيَارِ" أي طلبوكم وقتلوكم. "وَكَانَ وَعْدًا مَفْعُولًا" يعني يتم ويكون. "ثُمَّ رَدَدْنَا لَكُمْ الْكَرَّةَ عَلَيْهِمْ" يعني لبني امية على آل محمد. "وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا" من الحسين بن علي (ع) وأصحابه وسبوا نساء آل محمد. "إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ" يعني القائم صلوات الله عليه وأصحابه "لِيَسُوءُوا وُجُوهَكُمْ" يعني تسود وجوههم "وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ" يعني رسول الله وأصحابه "وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا وليتبروا ماعلوا تتبيراً" أي يعلو عليكم فيقتلوكم. ثم عطف على آل محمد عليه و(ع) فقال: "عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ" أي ينصركم على عدوكم، ثم خاطب بني امية فقال: " وَإِنْ عُدْتُمْ عُدْنَا" يعني إن عدتم بالسفياني عدنا بالقائم من آل محمد صلوات الله عليه.

4- تفسير القمي: "أَوْ يُحْدِثُ لَهُمْ ذِكْرًا" يعني من أمر القائم والسفياني

5- Tafsi-r al-Qummi: Then, when they perceived Our mighty, behold they ran headlong out of it. Run not! Return you unto the luxury that exulted in, and your dwelling-places; haply you shall be questioned. They said, ‘Alas for us! We have been evildoers. So they ceased not to cry, until We made them stubble silent and still. [Al-Anbiya-’:

12- 15] When they, meaning the Umayyads, sensed Our wrath, that is, the Qa-'im from the House of Muhammad (a.s), behold, they ran headlong out of it.

Do not run away and return to what you were made to lead easy lives in and to your dwellings, haply you will be questioned, that is, return to the treasures you have treasured. He said, the Umayyads will enter Rome when the Qa-'im (a.s) will search for them. Then he will take them out of Rome and will demand from them the treasures, which they have garnered. So they will say, as Allah has quoted them, Woe on us, we have been oppressors. That did not cease to be their cry until We make them stubble, silent and still. He said, That will be through the sword and under the shade of the sword. All of this is in the past tense but it refers to the future. It is of the verses we mentioned that their materialization is after their revelation.

6- Tafsi-r al-Qummi: And We inscribed in the Psalms following the Reminder that My honorable servants shall inherit the earth. [Al-Anbiya-’: 105] And We inscribed in the Psalms following the Reminder. He said, “All Divine Books are Reminders.” My honorable servants shall inherit the earth. He said, “That is the Qa-'im (a.s) and his companions.”

Explanation: “All Divine Books are Reminders” means that the verse means, “After We wrote in the other revealed Books.” Interpreters have said that the Torah is intended by the Zabu-r, which we translated above as Psalms. Some have said that Zabu-r means all of the Divine Books and “remembrance” is the “al-Lawh al-Mahfu-dh” or the Protected Tablet.

7- Tafsi-r al-Qummi: Ibn Abi ‘Umayr narrates on the authority of Ibn Miska-n from Abu ‘Abdillah (a.s) in the context of the holy verse, Leave has been given to the people who are waged wars against, for they have been oppressed, And Allah is verily able to help them, [Al-Hajj: 39 ] “The commonality says that this verse was revealed about the Messenger of Allah (a.s) when the Qureish exiled him from Mecca. However, it is the Qa-'im (a.s) when he rises to avenge the blood of Husain (a.s), saying, ‘We are the heirs of the blood and the seekers of vengeance.’”

8- Tafsi-r al-Qummi: And Whoever chastises to the extent he has been chastised, and then he is again oppressed, surely Allah will help him. [Al-Hajj: 60] And whosoever chastises, that is, the Messenger of Allah (a.s) to the extent that he was chastised, that is, when they desired to murder him, and then again is oppressed, surely Allah will help him through Qa-'im (a.s) from his progeny.

5- تفسير القمي: "فَلَمَّا أَحَسُّوا بَأْسَنَا" يعني بني أمية إذا أحسوا بالقائم من آل محمد "إِذَا هُمْ مِنْهَا يَرْكُضُونَ. لَا تَرْكُضُوا وَارْجِعُوا إِلَى مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ" يعني الكنوز التي كنـزوها. قال: فيدخل بنو أمية إلى الروم إذا طلبهم القائم صلوات الله عليه ثم يخرجهم من الروم ويطالبهم بالكنوز التي كنـزوها فيقولون كما حكى الله "قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ. فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّى جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ." قال: بالسيف وتحت ظلال السيوف وهذا كله مما لفظه ماض ومعناه مستقبل وهو ما ذكرناه مما تأويله بعد تنـزيله.

6- تفسير القمي: "وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ" قال: الكتب كلها ذكر " أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ" قال: القائم (ع) وأصحابه. توضيح: قوله "الكتب كلها ذكر" أي بعد أن كتبنا في الكتب الاخر المنـزلة وقال المفسرون: المراد به التوراة وقيل المراد بالزبور جنس الكتب المنـزلة وبالذكر اللوح المحفوظ.

7- تفسير القمي: أبي، عن ابن أبي عمير، عن ابن مسكان، عن أبي عبد الله (ع) في قوله "أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ" قال: إن العامة يقولون: نزلت في رسول الله(ص) لما أخرجته قريش من مكة وإنما هو القائم (ع) إذا خرج يطلب بدم الحسين (ع) وهو قوله: نحن أولياء الدم وطلاب الترة.

8- تفسير القمي: "ذَلِكَ وَمَنْ عَاقَبَ" يعني رسول الله(ص) "بِمِثْلِ مَا عُوقِبَ بِهِ" يعني حين أرادوا أن يقتلوه " ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ" بالقائم من ولده (ع).

9- Tafsi-r al-Qummi: Abu al-Ja-ru-d narrates from Abu Ja‘far (a.s) about the verse, People, who if We shall empower them on earth, they will establish prayers and will pay the alms, [Al-Hajj: 41] “These are the qualities of the House of Muhammad (a.s) to the last of the Imams, the Mahdi and his companions. Allah will give them the kingdom of the earth, its easts and its wests. Through him, He will manifest the religion and through him and his companions, He will eradicate heresy and falsity, as the foolish have tried to eradicate righteousness, until it will not be visible where is oppression. And they will be encouraging the right and discouraging the wrong.”

10- Tafsi-r al-Qummi: If We desire, We will bring down over them a sign from the heavens, rendering their necks bow to it in humility. [Al-Shu‘ara-’: 4] My father narrated to me from Ibn Abi ‘Umayr on the authority of Hisha-m from Abu ‘Abdillah (a.s), “Their necks (that is, the Umayyads) will bow. The sign will be the call from the heavens on the name of the Patron of the Order (a.s).”

11- Tafsi-r al-Qummi: He who answers the constrained, when he calls unto Him, and removes the evil and appoints you to be heirs of the earth. [Al-Naml: 62] My father narrated to me on the authority of al-Hasan Ibn ‘Ali Ibn Fadhdha-l from Sa-lih Ibn ‘Aqaba from Abu ‘Abdillah (a.s), “This verse has been revealed about the Qa-'im (a.s). He is, by Allah, the constrained. When he prays two rak‘ats in al-Maqa-m and supplicates to Allah, He will answer him and will remove the evil and will appoint him the heir on the earth.”

12- Tafsi-r al-Qummi: Then if help comes from your Lord, that is, when the Qa-'im comes, they will say, ‘We were with you.’ What, does not Allah know what is in the breasts of all beings? [Al-‘Ankabu-t: 10]

13- Tafsi-r al-Qummi: Ja‘far Ibn Ahmad on the authority of the chain of narration from al-Thuma-li from Abu Ja‘far (a.s): Al-Thuma-li says, I heard the Imam say, “And whosoever seeks help after he has been oppressed, [Al-Shu-ra-: 41] that is, the Qa-'im and his companions, against them there is no way. When he rises, the Qa-'im and his companions will seek Divine help against the Umayyads and the falsifiers and the na-sibis. This has been denoted in the Divine verse, The way is only open against those who oppress people and are insolent on the earth wrongfully; there awaits them a painful chastisement. [Al-Shu-ra-: 42]

14- Tafsi-r al-Qummi: It has been narrated about the Divine verse, The Hour has come near, [Al-Qamar: 1] that it refers to the uprise of the Qa-'im (a.s).

15- Tafsi-r al-Qummi: Ahmad Ibn Idri-s narrates on the authority of the chain of narration from Dhibya-n from Abu ‘Abdillah (a.s) about the Divine verse, Both densely green, [Al-Rahma-n: 64] “Mecca and Medina will be connected with palm trees.”

9- تفسير القمي: في رواية أبي الجارود عن أبي جعفر (ع) في قوله "الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوْا الزَّكَاةَ" فهذه لآل محمد صلى الله عليهم إلى آخر الائمة والمهدي وأصحابه يملكهم الله مشارق الارض ومغاربها ويظهر (به) الدين ويميت الله به وبأصحابه البدع والباطل كما أمات السفهاء الحق حتى لا يرى أين الظلم ويأمرون بالمعروف وينهون عن المنكر.

10- تفسير القمي: "إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنْ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ" فانه حدثني أبي، عن ابن أبي عمير، عن هشام، عن أبي عبد الله (ع) قال: تخضع رقابهم يعني بني امية وهي الصيحة من السماء باسم صاحب الامر (ع).

11- تفسير القمي: "أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ" فانه حدثني أبي، عن الحسن بن علي بن فضال، عن صالح بن عقبة عن أبي عبد الله (ع) قال: نزلت في القائم (ع)، هو والله المضطر إذا صلى في المقام ركعتين ودعا الله فأجابه ويكشف السوء ويجعله خليفة في الارض.

12- تفسير القمي: "وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ" يعني القائم (ع) "لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ ليقولن إنا كنا معكم أو ليس الله بأعلم بما في صدور العالمين."

13- تفسير القمي: جعفر بن أحمد، عن عبد الكريم بن عبد الرحيم، عن محمد بن علي، عن محمد بن الفضيل، عن الثمالي، عن أبي جعفر (ع) قال: سمعته يقول: "وَلَمَنْ انتَصَرَ بَعْدَ ظُلْمِهِ" يعني القائم وأصحابه "فَأُوْلَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ" والقائم إذا قام انتصر من بني امية ومن المكذبين والنصاب هو وأصحابه وهو قول الله "إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ."

14- تفسير القمي: روي في قوله تعالى "اقْتَرَبَتْ السَّاعَةُ" يعني خروج القائم (ع).

15- تفسير القمي: أحمد بن إدريس، عن الأشعري، عن ابن يزيد، عن علي بن حماد الخزاز، عن الحسين بن أحمد المنقري، عن يونس بن ظبيان، عن أبي عبد الله (ع) في قوله تعالى "مُدْهَامَّتَانِ" قال: يتصل ما بين مكة والمدينة نخلاً ."

16- Tafsi-r al-Qummi: They want to extinguish the light of Allah with their mouths; and Allah completes His light. [Al-Saf: 8] He said, This will be through the Qa-'im from the House of Muhammad (a.s) when he uprises to manifest Islam over all other religions, so that no deity other than Allah is worshipped. It is signified by the narration, “He will fill the earth with equity as it will be replete with oppression and inequity.”

17- Tafsi-r al-Qummi: And other things you love are help from Allah and a victory near. [Al-Saf: 13] It will be happen in this life through the victory of the Qa-'im (a.s).

18- Tafsi-r al-Qummi: Until, when they see that which they are promised. [Al-Jinn: 24] This is the Qa-'im and the Prince of the Believers (a.s). Then they will know who is weaker in helpers and fewer in numbers.

19- Tafsi-r al-Qummi: Surely, they will weave a scheme. And I will make a scheme. So grant the disbelievers, O’ Muhammad, respite. Let them alone for a while [Al-Ta-riq: 16] until the Qa-'im (a.s) rises and will avenge for Me from the despots and the tyrants of Qureish and Umayyads and the rest of the people.

20- Tafsi-r al-Qummi: Ahmad Ibn Idri-s on the authority of the chain of narration from Muhammad Ibn Muslim, saying, I asked Abu Ja‘far (a.s) about the holy verse, I swear by the night when it draws a veil. [Al-Layl: 1] The Imam said, “The night here is the second person. He drew veil over the Prince of the Believers (a.s) during his reign, which he enjoyed over the Prince of the Believers. The Prince of the Believers (a.s) was ordered to forebear during their rule.”

Muhammad Ibn Muslim said, “And the day when it shines with brightness.” [Al-Layl: 2] The Imam said, “The day is the Qa-'im from us the Ahl al-Bayt. When he rises, he will defeat the rule of falsity. The Qur’a-n has used many parables about it for the people, however, the Divine words are addressed to His Messenger (a.s) and us and no one other than us knows their meaning.”

21- Tafsi-r al-Qummi: Say, ‘Have you thought, if your water should vanish in the morning, who will bring you running water?’ [Al-Mulk: 30] It means, “Say, ‘Have you thought if your Imam should go absent, who will bring you an Imam like him?’”

Muhammad Ibn Ja‘far narrated to us through the chain of narration on the authority of Fadhdha-la Ibn Ayyu-b that al-Redha-’ (a.s) was asked about the saying of Allah, the Exalted, Say, ‘Have you thought, if your water should vanish in the morning, who will bring you running water?’ The Imam (a.s) said, “Your water is your gateways, the Imams. The Imams are the gateways to Allah. ‘Who will bring you running water’ means, ‘Who will bring the knowledge of the Imam?’”

16- تفسير القمي: "يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ" قال: بالقائم من آل محمد صلوات الله عليهم إذا خرج ليظهره على الدين كله حتى لا يعبد غير الله وهو قوله: يملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً.

17- تفسير القمي: "وَأُخْرَى تُحِبُّونَهَا نَصْرٌ مِنَ اللَّهِ وَفَتْحٌ قَرِيبٌ" يعني في الدنيا بفتح القائم (ع).

18- تفسير القمي: "حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ" قال: القائم وأمير المؤمنين (ع) "فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا."

19- تفسير القمي: "إِنَّهُمْ يَكِيدُونَ كَيْدًا وَأَكِيدُ كَيْدًا فَمَهِّلْ الْكَافِرِينَ" يا محمد "أَمْهِلْهُمْ رُوَيْدًا" لو بعث القائم (ع) فينتقم لي من الجبارين والطواغيت من قريش وبني امية وسائر الناس.

20- تفسير القمي: أحمد بن إدريس، عن محمد بن عبد الجبار، عن ابن أبي عمير عن حماد بن عثمان، عن محمد بن مسلم قال: سألت أبا جعفر (ع) عن قول الله " وَاللَّيْلِ إِذَا يَغْشَى" قال: الليل في هذا الموضع الثاني غش أمير المؤمنين (ع) في دولته التي جرت له عليه وأمر أمير المؤمنين (ع) أن يصبر في دولتهم حتى تنقضي قال: "وَالنَّهَارِ إِذَا تَجَلَّى" قال: النهار هو القائم منا أهل البيت(ع) إذا قام غلب دولة الباطل. والقرآن ضرب فيه الامثال للناس وخاطب نبيه (ص) به ونحن فليس يعلمه غيرنا.

21- تفسير القمي: "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" قل: أرأيتم إن أصبح إمامكم غائباً فمن يأتيكم بامام مثله. حدثنا محمد بن جعفر عن محمد بن أحمد، عن القاسم بن العلا، عن إسماعيل بن علي الفزاري، عن محمد ابن جمهور، عن فضالة بن أيوب قال: سئل الرضا صلوات الله عليه عن قول الله(عزوجل) "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" فقال (ع): ماؤكم أبوابكم الائمة والائمة أبواب الله فمن يأتيكم بماء معين يعني يأتيكم بعلم الامام

22- Tafsi-r al-Qummi: It is He who has sent His Messenger with the guidance and the religion of Truth, that He may uplift it above all religions, though the unbelievers be averse. [Bara-’a: 34] This verse was revealed about the Qa-'im from the House of Muhammad (a.s). He is the Imam that Allah will uplift and manifest him over all religions and he will fill the earth with equity and justice, as it is replete with oppression and inequity. This is of the verses the materialization thereof is after their revelation.

23- Al-Khisa-l: Al-‘Atta-r through the chain of narration on the authority of Muthanna- al-Hanna-t: I heard Abu Ja‘far (a.s) say, “The Days of Allah are three: The Day al-Qa-'im shall rise, the Day of the Return, and the Day of Judgment.”

24- Thawa-b al-A‘ma-l: Ibn al-Wali-d through the chain of narration from Sulayma-n, from his father, saying, I recited to Abu ‘Abdillah (a.s), “Has there not come to you the news of the overwhelming calamity?” [Al-Gha-shiya: 1] The Imam said, “Al-Qa-'im will overwhelm them with the sword.” I recited, “Some faces shall be on that day downcast.” The Imam said, “It means that they will be humble and will not be able to defy.” I said, “Laboring.” The Imam said, “They labored not according to what Allah, the Exalted, revealed.” I said, “Appointing.” The Imam said, “They appointed other than the Guardians of the Order.” I said, “Entering into the burning fire.” He said, “They will enter the fire of wars in this life in the time of the Qa-'im and the fire of Hell in the hereafter.”

25- Ikma-l al-Di-n and Thawa-b al-A‘ma-l: On the authority of Ibn Ri’a-b from Abu ‘Abdillah (a.s) that the Imam said about the holy verse, On the Day when a certain sign of your Lord will come, a soul’s faith shall not benefit it, has it not already believed from before, [Al-An‘a-m: 158] “The signs are the Imams and the Awaited Sign is the Qa-'im (a.s). On that Day, no one’s belief will not benefit him, has he not already believed before his uprise with the sword, even if he may have believed in his forefathers.”

26- Ikma-l al-Di-n: My father through the chain of narration on the authority of Umm Ha-ni: I met Abu Ja‘far Muhammad Ibn ‘Ali Ibn al-Husain Ibn ‘Ali Ibn Abi Ta-lib (a.s) and asked him about this verse, But nay, I swear by the stars that run their course and hide themselves. [Al-Takwi-r: 16] The Imam said, “An Imam who will go into hiding, when all who know him will be gone, in the year two hundred and sixty and then he will appear like a blazing meteor in the darkness of the night. If one should live up to that time, his heart shall find solace.”

‘Alla-ma Majlisi’s Note: The reason that the word “stars” has come in plural form could be to show veneration for the Imam of the Age (a.s) or for the purpose of emphasis in his being the last and that his appearance will encompass the appearance of all the Imams, peace be with them, considering their raj‘a. It can also mean that his appearance is as great as if all of the Imams were to appear.

22- تفسير القمي: "هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ" إنها نزلت في القائم من آل محمد(ع) وهو الامام الذي يظهره الله على الدين كله فيملأ الأرض قسطاً وعدلاً كما ملئت جوراً وظلماً وهذا مما ذكرنا أن تأويله بعد تنـزيله.

23- الخصال: العطار، عن سعد، عن ابن يزيد، عن محمد بن الحسن الميثمي عن مثنى الحناط، قال: سمعت أبا جعفر (ع) يقول: "أيّام اللهِ" ثلاثة: يوم يقوم القائم ويوم الكرة ويوم القيامة.

24- ثواب الأعمال: ابن الوليد عن الصفار، عن عباد بن سليمان، عن محمد بن سليمان، عن أبيه قال: قلت: لابي عبد الله (ع): "هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ" قال: يغشاهم القائم بالسيف قال: قلت: "وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ" قال: يقول خاضعة لا تطيق الامتناع قال: قلت: "عَامِلَةٌ" قال: عملت بغير ما أنـزل الله(عزوجل) قلت: "نَاصِبَةٌ" قال: نصب غير ولاة الامر قال: قلت: "تَصْلَى نَاراً حَامِيَةً" قال: تصلى نار الحرب في الدنيا على عهد القائم وفي الآخرة نار جهنم.

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

26- إكمال الدين: أبي، وابن الوليد معاً، عن سعد والحميري معا، عن أحمد بن الحسين بن عمر بن يزيد، عن الحسين بن الربيع، عن محمد بن إسحاق، عن أسد ابن ثعلبة، عن ام هانئ قالت: لقيت أبا جعفر محمد بن علي بن الحسين بن علي بن أبيطالب (ع) فسألته عن هذه الآية "فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِي الْكُنَّسِ" فقال: إمام يخنس في زمانه عند انقضاء من علمه سنة ستين ومأتين ثم يبدو كالشهاب الوقاد في ظلمة الليل فان أدركت ذلك قرت عيناك. أقول: على تأويله على الجمعية إما للتعظيم أو للمبالغة في التأخر، أو لشموله لسائر الائمة (ع) باعتبار الرجعة، أو لأن ظهوره (ع) بمنـزلة ظهور الجميع، ويحتمل أن يكون المراد بها الكواكب، فيكون ذكرها لتشبيه الامام بها في الغيبة والظهور كما في أكثر البطون. "فإن أدركت" أي على الفرض البعيد أو في الرجعة "ذلك": أي ظهوره وتمكنه

27- Ikma-l al-Di-n: My father and Ibn al-Wali-d through the chain of narration on the authority of Abu Basi-r from Abu Ja‘far (a.s) about the verse, Say, ‘Have you thought, if your water should vanish in the morning, who will bring you running water?’ [Al-Mulk: 30] “This verse has been revealed about the Qa-'im. It says, If your Imam goes into invisibility from you, while you do not know where is he, who will bring you an apparent Imam who can bring you the news of the heavens and the earth and the orders and prohibitions of Allah, the Exalted.” Then the Imam said, “The meaning of this verse has not been translated into reality yet, and it will translate into reality.”

28- Ikma-l al-Di-n: Da-wu-d al-Riqqi narrates from Abu ‘Abdillah (a.s) about the verse, Those who believe in the unseen. [Al-Baqara: 3] The Imam said, “Those who profess to the rise of the Qa-'im (a.s) that it is true.”

29- Ikma-l al-Di-n: Yahya- Ibn Abi al-Qa-sim says, I asked al-Sa-diq (a.s) about the saying of Allah, the Exalted, Alif la-m meem. This book, there is no doubt therein, it is guidance for the pious, who believe in the unseen. [Al-Baqra:1- 3] The Imam said, “The pious are the Shi-‘a of ‘Ali (a.s). As for the unseen: it is the Hujja gone into invisibility. The evidence of that is the saying of Allah, And they say, ‘Why is not a sign sent to him from his Lord? Say, The Unseen is only for Allah, so wait, I am too with you of those who wait. [Yunu-s: 20]

30- Ikma-l al-Di-n: Al-Mudhaffar al-‘Alawi through the chain of narration on the authority of ‘Ali Ibn Ja‘far from his brother Musa- (a.s) saying, “I heard Abu ‘Abdillah (a.s) say with regard to the Divine saying, Say, Have you thought, if your water should vanish in the morning, who will bring you running water? ‘Say, Have you thought if your Imam should disappear from you, who will bring you a new Imam?’”

31- Al-Ghaiba of Sheikh Tusi: Ibra-him Ibn Salama narrates that Ibn ‘Abba-s said about the verse, In the heavens is your sustenance and what you are being promised, [Al-Dha-riya-t: 22] “That is the rise of the Mahdi.”

32- Al-Ghaiba of Sheikh Tusi: Through the same chain of narration from Ibn ‘Abba-s about the verse, Beware that Allah revives the earth after its death, [Al-Hadi-d: 17] “It means that the earth will be restituted through the Qa-'im of the House of Muhammad after its death, that is, after the inequity of its rulers. We explained to you the signs, through the Qa-'im of the House of Muhammad, so perchance you may ratiocinate.”

33- Al-Ghaiba of Sheikh Tusi: Abu Muhammad al-Majdi narrates through the mentioned chain of narration from Ibn ‘Abba-s with regard to the Divine words, And in the heavens is your sustenance and what you are being promised. And by the Lord of the heavens and the earth, it is verily the truth, just as you speak. Ibn ‘Abba-s said, “It is the rise of the Qa-'im (a.s). Similar to this is the verse, Wherever you may be, Allah will bring all of you.” [Al-Baqara: 148] He said, “This is about the companions of the Qa-'im. Allah will bring them together in one day.”

27- إكمال الدين: أبي وابن الوليد معا، عن سعد، عن موسى بن عمر بن يزيد، عن علي ابن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي جعفر (ع) قال في قول الله(عزوجل): "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" فقال: هذه نزلت في القائم يقول: إن أصبح إمامكم غائبا عنكم لا تدرون أين هو فمن يأتيكم بامام ظاهر يأتيكم بأخبار السماء والارض وحلال الله(عزوجل) وحرامه ثم قال: والله ما جاء تأويل الآية ولابد أن يجئ تأويلها.

28- إكمال الدين: ابن المتوكل، عن محمد العطار، عن ابن عيسى، عن عمر بن عبد العزيز، عن غير واحد من أصحابنا، عن داود الرقي، عن أبي عبد الله (ع) في قول الله(عزوجل) "اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ" قال: من أقر بقيام القائم (ع) أنه حق.

29- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن علي بن أبي حمزة، عن يحيى بن أبي القاسم قال: سألت الصادق (ع) عن قول الله(عزوجل) "الم. ذَلِكَ الْكِتابُ لَا رَيْبَ فِيهِ هُدَىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ" فقال: المتقوم شيعة علي (ع) وأما الغيب فهو الحجة الغائب وشاهد ذلك قول الله تعالى "وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنْ الْمُنْتَظِرِينَ."

30- إكمال الدين: المظفر العلوي، عن ابن العياشي، عن أبيه، عن جبرئيل بن أحمد عن موسى بن جعفر البغدادي، عن موسى بن القاسم، عن علي بن جعفر، عن أخيه موسى (ع) قال: سمعت أبا عبد الله (ع) يقول في قول الله(عزوجل): "قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ" قل أرايتم إن غاب عنكم إمامكم فمن يأتيكم بامام جديد.

31- الغيبة للشيخ الطوسي: إبراهيم بن سلمة، عن أحمد بن مالك، عن حيدر بن محمد، عن عباد بن يعقوب، عن نصر بن مزاحم، عن محمد بن مروان، عن الكلبي، عن أبي صالح عن ابن عباس في قوله "وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ" قال: هو خروج المهدي.

32- الغيبة للشيخ الطوسي: بهذا الاسناد، عن ابن عباس في قوله تعالى "اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا" يعني يصلح الارض بقائم آل محمد من بعد موتها يعني من بعد جور أهل مملكتها " قَدْ بَيَّنَّا لَكُمْ الْآيَاتِ" بقائم آل محمد "لَعَلَّكُمْ تَعْقِلُونَ."

33- الغيبة للشيخ الطوسي: أبو محمد المجدي، عن محمد بن علي بن تمام، عن الحسين بن محمد القطعي، عن علي بن أحمد بن حاتم، عن محمد بن مروان، عن الكلبي، عن أبي صالح عن ابن عباس في قول الله "وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ. فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنطِقُونَ" قال: قيام القائم (ع) ومثله "أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمْ اللَّهُ جَمِيعًا" قال: أصحاب القائم يجمعهم الله في يوم واحد