Islamic Concept of Intermediation (Tawassul)

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Islamic Concept of Intermediation (Tawassul)

Islamic Concept of Intermediation (Tawassul)

Author:
Publisher: Minhaj-ul-Quran Publications
English

Notice:

1- This book has been written by the Well-Known Sunni Scholar Dr Muhammad Tahir-ul-Qadri.

2- We have translated this title, i.e صلی الله علیه و آله و سلم, into English.

Islamic Concept of Intermediation (Tawassul)

Prof Dr Muhammad Tahir-ul-Qadri

EDITED BY

Prof Iftikhar A. Sheikh

ASSISTANCE

M. Farooq Rana

Minhaj-ul-Qur’an Publications

Lahore, Pakistan

Copyright © 2001 by Minhaj-ul-Qur’an Movement, Lahore, Pakistan

All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without prior permission, except in case of brief quotations embodied in critical articles and reviews.

Entire income of Prof Dr Muhammad Tahir-ul-Qadri’s books, recorded audio/video cassettes & CDs of his lectures/addresses, is dedicated forever on his behalf to Minhaj-ul-Qur’an Movement.

Composed by: Abdul Khaliq Baltistani

Under the aegis of:

Farid-e-Millat Research Institute

366-M, Model Town, Lahore-54700, Pakistan

Published by:

Minhaj-ul-Qur’an Publications

365-M, Model Town, Lahore-54700, Pakistan

+92-42-5168514, 5169111-3

Fax: +92-42-5168184

URL: http://www.minhaj.org

E-mail: tehreek@minhaj.org

Printed by Minhaj-ul-Qur’an Printing Press, Pakistan

Table of Contents

Preface 7

About the Book. 11

CHAPTER ONE: Reality of Intermediation  12

Section One: Basic conceptions of intermediation (Tawassul) 12

Different views about intermediation (Tawassul) 13

True sense of the concept of intermediation (Tawassul) 14

Important terminology about Tawassul 15

Section Two :Literal meaning of Tawassul 15

Technical meaning of Tawassul 15

Kinds of Tawassul 17

Difference between the two. 17

3. at-Tawassul bid-du‘ā’ 18

4. at-Tawassul bin-nidā’ 19

Mutual relation between intermediation, intercession and seeking aid. 20

References 22

CHAPTER TWO: The Doctrine of Tawassul (In the Light of Qur’ān) 24

Argument No. 1: Injunction for seeking means of approach. 24

Argument No. 2: Search for means of approach is a valid act 25

Argument No. 3: Intermediation through the holy Prophet (SAW) 26

Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement 26

Argument No. 5: Steadfastness in guidance through the holy Prophet (SAW) 27

Argument No. 6: Stalling of punishment through the mediation of the Prophet (SAW) 28

Argument No. 7: Zakariyyā’s use of Maryam’s place of worship as means 28

Rectification of an error 29

Immediate acceptance of prayer through mediation. 29

Argument No. 8: Return of Ya‘qūb’s eyesight through the mediation of Yūsuf’s shirt 30

Real meaning of supernatural causes 31

Argument No. 9: Self-humiliation and helplessness as a form of means 32

Argument No. 10: Prayer for the entire Ummah as a source of intermediation  33

Argument No. 11: Addition of the word Rabb to the names of the righteous as a form of means 33

Argument No. 12: Intermediation through remembering the Lord. 35

Argument No. 13: Intermediation through remembering the prophets and the saints 35

Argument No. 14: Intermediation through Allah’s blessings 35

Argument No. 15: Intermediation through the Lord’s promise 36

References 37

CHAPTER THREE: Rejection of Objections against Tawassul 38

Section One :Rectification of doubts and errors 38

First objection: Tawassul is not valid through another person. 38

Correct Stand on Tawassul through another person. 38

Second objection: Good deeds of one’s children are not deeds of others 40

Correct view. 40

Need for a correct understanding of Qur’anic verses 42

Third objection: To attain nearness to Allah, Tawassul is invalid as worship of anyone except Allah is invalid  43

Reply: Worship of non-Allah cannot be proved by the argument for intermediation  43

First similitude 44

Second similitude 45

Fourth objection: Prophets and saints were themselves in search of mediation  45

Proof for the justification of Tawassul in the holy verse 45

Section Two : Tawassul through the prophets and the righteous (In fact Tawassul through virtuous deeds) 46

Objection. 46

Answer 46

1. Love of Allah’s favourites as a form of mediation. 46

2. Reciprocal nearness of lover and beloved on the Day of Judgement 47

3. Love for Allah’s lovers is the cause of divine love 48

4. Love for the sake of Allah results in higher grades 49

5. Love of Allah’s friends is the cause of Allah’s love 50

References 51

CHAPTER FOUR: The Doctrine of Tawassul (In the Light of Sacred Traditions) 53

Purging disbelief in Muhammad's followers 53

Section One : Intermediation through good deeds 54

1. Deliverance from trouble through mediation. 54

2. Prayer as mediation. 56

3. Nearness of Allah through voluntary prayer 57

4. Deliverance from the hellfire through better upbringing of daughters 57

5. Deliverance from punishment through the mediation of the penitent 57

Section Two: Mediation in supplication. 58

1. Intermediation through Allah’s names and attributes 58

2. Prayer through the mediation of Allah’s Personal names 59

3. Prayer through the mediation of divine acts and attributes 59

4. Intermediation through the Prophet’s high station. 59

5. Sending blessings on the Prophet (SAW) as mediation for the acceptance of prayer 60

6. The Prophet’s supplication through the mediation of his own person and other prophets 62

7. Intermediation through the supplicant 62

8. Intermediation through the weak. 63

9. Intermediation through the supplication of the prophets 63

References 65

CHAPTER FIVE: Intermediation through the Prophet (SAW) 67

The doctrine of intermediation through the holy Prophet (SAW) 67

Four forms of intermediation through the holy Prophet (SAW) 67

Section One: Intermediation through the holy Prophet (Peac Be Up Him and His Household) before his birth  68

1. Adam’s intermediation through the holy Prophet (SAW) 68

2. The Prophet (SAW) as a source of intermediation for Jews 71

Justification for intermediation through the Prophet (SAW) after his death  75

References 76

Section Two: Intermediation through the holy Prophet (Peac Be Up Him and His Household) during his physical existence 77

First argument: Waiving of punishment against the Ummah through the holy Prophet’s mediation  77

Second argument: Forgiveness of the Companions through the Prophet’s mediation  81

Third argument: Medina as the source of charity of intercession. 82

Fourth argument: Return of eyesight through the Prophet’s mediation. 82

Fifth argument: Descending of rain through the Prophet’s mediation. 84

Summary of the discussion. 88

References 90

Section Three: Intermediation through the holy Prophet (Peac Be Up Him and His Household) after his death  92

1. God’s bounty through the Prophet’s mediation. 92

2. Forgiveness through the means of the holy Prophet (SAW) 96

3. Intermediation through the Prophet’s request for forgiveness after his death  99

4. Descension of rain through the Prophet’s means 99

5. Intermediation through the Prophet’s grave during ‘Umar’s tenure 105

6. Fulfilment of needs through the Prophet’s mediation. 109

7. Intermediation through the Prophet (SAW) on the Day of Judgement 111

References 116

Section Four: Intermediation through the Prophet’s relics 119

1. Desire to be buried in the Prophet’s vicinity. 120

2. The small water bag of leather as a source of blessing. 120

3. Cure through the mediation of the Prophet’s gown. 121

4. The Prophet’s ring. 121

5. Blessing through the Prophet’s blanket 121

6. Blessing through the Prophet’s sandals 121

7. Blessing through the holy goblet 123

8. Blessing through the holy hair 123

9. Victory in war through the mediation of the Prophet’s hair 124

10. Making a coffin out of the clothes worn by the Prophet (SAW) 124

11. Blessings through the Prophet’s spittle 126

12. Blessing through the Holy Prophet’s perspiration. 127

13. Blessing through the Holy Prophet’s handwash. 127

14. Blessing through the Holy Prophet’s nail 128

15. Blessing through the Holy Prophet’s staff 128

16. Blessing through the Prophet’s pulpit 129

17. Blessing through the gold given by the Prophet (SAW) 129

18. Blessings through the Prophet’s hands and feet 129

Summary. 130

References 131

CHAPTER SIX: Intermediation through Persons other than Prophets 135

Proof of purgatorial life 138

The life and capacity of the soul 140

The dead as a source of benefit for the living. 141

Section One : Intermediation through the pious 143

1. Mediation of pious parents 143

2. ‘Abbās as a means of help. 143

3. Command for supplication through the mediation of Uways Qaranī 146

4. Victory through the Companions and the Successors 147

5. Stalling of punishment through the mediation of the Substitutes 147

6. Fulfilment of people’s needs through the mediation of the righteous 148

7. Intermediation through Allah’s favourites in the jungle 148

8. Subsistence through the blessing of the weak and the decrepit 148

Summary. 148

Section Two : Intermediation through the relics of the pious 148

1. Intermediation through Ibrāhīm’s site 148

2. Relics of the saints as a means of life 149

3. Consensus of exegetes on acquisition of blessing and on intermediation through the relics of the saints 149

4. Evidence from tradition about receiving blessing from the relics of the saints and the prophets 152

5. Construction of mosques beside the tombs of the saints 152

References 155

CHAPTER SEVEN: Religious Leaders who believe in Intermediation: their Experiences and Observations 158

Ideas and beliefs of religious leaders 159

1. Imam Zayn-ul-‘Ābidīn. 159

2. Imam Mālik. 159

3. Imam Qurtubī 160

4. Imam Hākim. 160

5. Imam Bayhaqī 160

6. Qādī ‘Iyād. 160

7. Imam Nawawī 160

8. Imam Ibn Taymiyyah. 160

9. Subkī 161

10. Imam Ibn Kathīr 161

11. Ibn Hajar ‘Asqalānī 162

12. ‘Abd-ur-Rahmān Jāmī 162

13. Suyūtī 162

14. Qastallānī 162

15. Ibn Hajar Haythamī 162

16. Nūr-ud-Dīn Qārī 163

17. Ahmad Shihāb-ud-Dīn Khafājī 163

18. Muhammad bin ‘Abd-ul-Bāqī Zurqānī 163

19. Muhammad bin ‘Alī Shawkānī 163

20. Ibn ‘Ābidīn Shāmī 163

21. Mahmūd Ālūsī 164

22. Shāh ‘Abd-ul-Haqq Muhaddith Dihlawī 165

23. Muhammad Zāhid Kawtharī 165

24. Mawlānā Ashraf ‘Alī Thānwī 165

25. Ahmad bin Zaynī Dahlān. 166

26. Muhammad bin ‘Alawī al-Mālikī 166

27. Muhammad Hishām Kabbānī 166

28. Mahmūd Sa‘īd Mamdūh. 166

Experiences and observations of the great saints 166

1. The tomb of Umm Harām bint Milhān. 167

2. The tomb of Abū Ayyūb al-Ansārī 167

3. Ibn Abū Hātim Rāzī 167

4. Imam Shāfi‘ī 167

5. Ibn-ul-Jawzī 168

6. ‘Abd-ul-Ghanī Maqdisī Hambalī 168

7. Abū al-Qāsim Qushayrī 168

8. Mujaddid Alf Thānī 168

9. Shāh Walī Allah Muhaddith Dihlawī 169

A brief summary. 169

The Last Word. 170

Refererences 173

Glossary. 175

Bibliography. 178

Preface

Islam is a comprehensive religion as it covers all aspects of human life. It is a religion of balance and moderation; it avoids extremes. Other religions overplay one aspect of human life and underplay the other, and are, therefore, lopsided. For example, in some religions the spiritual component of life is overstressed and man is raised to the level of a mere abstraction; in other religions, the physical and the palpable aspect is overemphasized and man is reduced to the level of an animal or a machine. Their extremistic attitude not only creates imbalance but also encourages a variety of splits and contradictions, which not only disillusion their more sensitive followers but also give rise to a sense of general apathy, even revulsion, towards their high-sounding claims. Islam acknowledges the relevance of both aspects of human life, the physical and the spiritual. But it does not dissociate them from each other; rather it weaves them into a higher form of unity. Islam acknowledges the pressure of physical compulsions but it does not give them a free ride. On the other hand, it frames a set of definite rules to channelize them into more positive outlets; similarly, it acknowledges man’s spiritual yearnings and tries to cast them into a mould that is compatible with practical realities. Thus, by blending man’s basic aspirations and needs into a practicable framework of action and contemplation, it caters most comprehensively to the undeniable reality of human existence.

The springboard of Islamic faith is the concept of divine unity, belief in the oneness of Allah. All other values flow from this basic belief. Allah is the Supreme Creator. He has engendered no one nor has He been engendered by anyone. Anyone who denies divine unity commits the most heinous sin and this sin is unpardonable. All other sins may be condoned by Him but the sin of associating partners with Him cannot be redeemed. Thus, in our present chaotic world, Islam is a message of hope and salvation as it gives a shape and a binding to the sprawling diversity of natural and human phenomena. People without faith are overawed by this apparent lack of focus and connection but the people of faith are convinced that man’s drifting condition is propelled by a sense of direction, and the first step in that direction is to acknowledge the oneness of the Supreme Creator. Those who deny the reality of this ultimate source spend their lives floundering in the dark of confusion and uncertainty. But those who embrace it as the blood jet of their lives find it a source of continuous physical and spiritual nourishment. The need for belief in divine unity is far more urgent in the present time. With all technological progress, modern man is still a moral cipher. He is a slave to his greed and lust for material objects. This has induced in him a sense of rampant selfishness, which in fact is a denigration of the very purpose of his creation. In this murky scenario, Islam is the only religion that provides them a glimmer of salvation; it practically demonstrates to them that there is a light at the end of the tunnel, and that every cloud has a silver lining.

Belief in divine unity gives human life a sense of purpose and direction, and this sense of purpose inculcates in man a sense of responsibility and accountability. His actions spring from the belief that he will be ultimately

judged by the Supreme Creator on the day fixed by Him. This is the day when his evil acts will be punished and his virtuous acts will be rewarded. And, in the light of this basic belief, Islam has framed a set of rules and laws to help human beings steer themselves towards the right direction and eschew the path of evil. Those who perform good deeds will earn great dividends and those who do evil on this earth will be appropriately penalized. And the beauty of Islamic faith is that it has not clamped these prescriptions on its followers in a rigid conceptual frame. While devising rules, Islam has generously provided with a set of exemptions and relief. For example, the holy Qur’ān has prepared a limited inventory of forbidden acts and declared all other acts as categorically lawful or observed discreet silence about them. This reflects the deepest divine wisdom and His sharp insight into human psychology. By not mechanically restricting lawful acts, it has provided man with an almost unrestricted range of valid options and, instead of curtailing his freedom; it has blessed him with unprecedented latitude of expression and mobility of action. This is in express contrast with other religions where human freedom is drastically slashed and human beings are reduced to mere puppets without any possibility of choice.

Allah, being the Supreme Creator, has tailored divine laws to human expectations and aspirations. It is this aspect of Islam, which brings it closest to human nature. Allah knows that man is genetically weak; his willpower and resistance break down in trying circumstances. Therefore, to make things easier for man, He has, in His infinite mercy and magnanimity, consciously narrowed down the list of prescriptions and has showered countless concessions and choices on man. So Islam is not a straitjacket religion; it does not enjoin upon its followers to lead a pressure cooker existence; rather it expects its adherents to live creatively to explore the universe and to make maximum contribution to the welfare of humanity.

Allah also knows that, in the absence of strong faith, man feels insecure. Therefore, He has allowed him means to fortify his faith in different ways. One of these ways is to rely on the support and mediation of His own favourites, people who live for His pleasure alone and who have resolved the dichotomy between intentions and deeds and are on the right track. Their close proximity to Allah is a consequence of their love for Allah and His Messenger(Peac Be Up Him and His Household) , which they have persistently strengthened and steeled by their noble acts. Knowing that man is not only impatient but is also unable to sustain the requisite level of concentration which is a prerequisite for the acceptance of his supplications, Allah has allowed him to rely on the means of His pious people for the fulfilment of his needs and the alleviation of his troubles. This act is called the act of intermediation. It means that a needy person or the petitioner can process his supplication or prayer through these favourites of Allah. The rationale behind this mediation is that Allah holds His favourites so dear that, while He can turn down the petition of an ordinary creature, He will never turn down the request of His favourite. And since His most favourite and beloved friend is the holy Prophet(Peac Be Up Him and His Household) , any supplication processed through him carries the divine guarantee of its acceptance. The sanity and propriety of this mode of

dependence is corroborated by evidence exuding from every pore and joint of the phenomenal world in which we live.

The reality of intermediation as a valid and permissible act has been established by the holy Qur’ān and the practice of the Prophet(Peac Be Up Him and His Household) , the Companions, the Successors and the righteous people. In the presence of the evidence of such an overwhelming and authentic nature, there is hardly any scope left for doubting its validity and sanctity. But there are people among the Muslims who do not hesitate to condemn it as an invalid act. To buttress their negative interpretation, they rely on Qur’ānic evidence and traditions. But their interpretation is motivated by misunderstanding and perversity. They tend to decontextualize the Qur’ānic verses and clamp on interpretation on them that suits their own preconceptions and prejudices. For example, the verses that are intended to be applied to the non-believers, they apply to the believers and therefore, misunderstand their genesis and rationale. And they parade their misunderstanding as enlightened inference or deduction which in itself amounts to perversion. Then they twist the meaning of the Qur’ānic verses out of shape maliciously or out of sheer ignorance and try to generate confusion among the common run of Muslims. For example, no Muslim denies that Allah is Supreme and that it is His will that prevails in all conditions and circumstances. No human being, no matter has elevated or superior he is, has the power to dictate to Allah. Thus they conclude that since no one except Allah has the power to grant our wishes or fulfill our needs, therefore, to rely on non-Allah or any other human being for the realization of our wishes and needs is an unlawful act and therefore, must be condemned in the strongest terms. They start from the right premises but draw a wrong inference from it. They confuse the perception of reality with the reality, the sizzle with the steak and the flame with the fire. While Allah has absolute power, the power of His creatures is derivative; they derive their power from Allah; therefore, no creature, no matter has hallowed, can claim to be as powerful as Allah. Any Muslim who thinks so is committing disbelief and is therefore, not a believer. What the act of intermediation seems to indicate and prove is not a denial of the absolute power of Allah, it only affirms the derivative or reflective power of His creatures and again this power is conferred on them by Allah Himself.

A true believer knows that this world of material interaction is a watered-down reflection of the world of spiritual interaction, and relations in both worlds are governed by a system of graded hierarchies. In this world, man has to rely on other men not only for day-to-day functioning, but also for his security and survival. There are men who are more influential, more powerful, more qualified and knowledgeable. He needs their help on many occasions. Suppose a man applied for a fancy car permit, which is sanctioned by the government of the day in very special cases. The chances are that his application will be shelved or pigeonholed. But if he knows someone powerful or influential in the ministry that sanctions these permits, his application through him is most likely to be processed immediately and it is quite possible that he will get the permit within a few days of applying for it. On the other hand, a man without clout and contacts stands an

extremely remote chance of realizing his dream. From the peon to the president and from the clerk to the chief secretary, this system of favours and concessions operates, sometimes in a subtle manner and sometimes in a flagrant manner. If the application had not been mediated through the powerful man, it would have remained on the back burner for a long long time and might eventually have been turned down altogether. The same applies to the world of spiritual values though here the network of relations does not operate on a material basis; it is geared by one’s deep attachment with the person whose mediation is being sought. When a believer mediates his request or petition through a prophet or a righteous person, he is doing so out of his love for that holy person and so his petition is granted through the mediation of that person. But it should be kept in mind that it is Allah Alone Who grants the petition. The prophet or the righteous person only expedites it and serves as the means of its acceptance because Allah does not like to turn down the supplications and prayers of His favourites.

Thus the book Islamic Concept of Intermediation through exhaustive research and extensive marshalling of details, arguments and proofs, drawn from the Qur’ān, the hadiths, and the practice of the Companions, has conclusively proved the reality and validity of intermediation. Those who deny its legitimacy and legality are only driven by their ignorance, lack of understanding or sheer perversity. Dr Tahir-ul-Qadri deserves a lot of praise for his keen insight into the subtleties and nuances of the religion of Islam, as this is the only book of its kind available in English language, both in terms of the quantity and the quality of its contents.

In the end, I highly acknowledge the matchless efforts of M. Farooq Rana who assisted me in the editing of the book with enthusiastic spirit.

Prof Iftikhar A. Sheikh

Rabī‘-ul-Awwal, 1421 AH.

About the Book

Islamic Concept of Intermediation is the most comprehensive work available on the topic in English. Maximum effort has been made to make the book stylistically simple, so that it may facilitate the readers to understand it clearly. Materials and contents are taken from the most authentic sources.

Dr Tahir-ul-Qadri deserves a lot of praise for his keen insight into the subtleties and nuances of the religion of Islam, as this is the only book of its kind available in English language, both in terms of the quantity and the quality of its contents.

Most importantly any errors found in the book are mine, the praise is His, and the writer, in any case, is not to be blamed for the mistakes whatsoever. Suggestions will highly be welcomed and appreciated. I am sure they will certainly work as a catalyst in improving the book and making it more authentic and comprehensive.

M. Farooq Rana

Research Scholar

Farid-e-Millat Research Institute

Rabī‘-ul-Awwal, 1421 AH.

Supplement

The Messenger of Allah (a.s) said to him, “Sit down” and sat him down on his right. Then Ja‘far Ibn Abi Ta-lib came and asked about the Messenger of Allah (a.s). He was told that he was at Baqi-‘. He also came to the apostle and gave him greetings. The Messenger sat him on his left. Then came ‘Abba-s and asked about the Apostle. He was told that he was in Baqi‘.

He came also and gave greetings. The apostle sat him in front of him. Then the Messenger of Allah (a.s) turned towards ‘Ali (a.s) and said, “May I not give you the happy tidings? May I not inform you, O’ ‘Ali?” “Please,” said the Prince of the Believers. The Apostle said, “Gabriel was with me a moment ago and informed me that the Qa-'im, who will rise at the End Times and fill the earth with equity as it will be full of oppression and tyranny, will be from your progeny from the offspring of Husain (a.s).” The Prince of the Believers said, “O’ Messenger of Allah, no good has ever come to us from Allah but on your hands.

“Then he turned to Ja‘far and said, “O’ Ja‘far, may I not give you glad tidings?” “Please,” said Ja‘far. “Gabriel was with me a moment ago and informed me that the one who will do good to al-Qa-'im is from your progeny. Do you know who he is?” Ja‘far said, “No.” He said, “The one whose visage will be like a dina-r, will have straightly ordered teeth, and his sword like the blaze of fire. He will enter the mountain low and come back high. Gabriel and Michael will be protecting him.

“Then he turned to ‘Abba-s and said, “O’ uncle of the Apostle, may I inform you of what Gabriel has informed me?” “Please so, O’ Messenger of Allah,” said al-‘Abba-s. “He said to me, ‘Much pain will reach your progeny from the sons of al-‘Abba-s.” “O’ Messenger of Allah, should I abstain from women?” asked al-‘Abbas. “Allah is done with what will happen,” said the Apostle.

35- Al-Ghaiba of al-Ne‘ma-ni: Sa-lim al-Ashal says, I heard Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) say, “Moses the son of ‘Imra-n saw in the First Book what will be given to the Qa-'im of the House of Muhammad. He said, ‘O’ Allah make me the Qa-'im of the House of Muhammad.’ It was said to him, ‘He is from the progeny of Ahmad.’ Then he looked at the Second Book and found the like of that. He made a similar wish and was given a similar answer. Then he looked in the Third Book and saw something similar. He made a similar supplication and received a similar answer.”

36- Al-Ka-fi: Mu‘a-wiya Ibn ‘Amma-r narrates from Abu ‘Abdillah (a.s) that the Messenger (a.s) came out one day very happy as he was laughing from gaiety. People said to him, “May Allah ever keep you laughing, O’ Messenger of Allah, and may He increase your happiness.” The Messenger of Allah (a.s) said, “There is not any day or night but Allah gives me a gift.

Behold, today my Lord bestowed me with a gift that He had not bestowed by the like of it in the past. Gabriel (a.s) came to me and read to me greetings from my Lord. He said, ‘Ya- Muhammad, Allah, the Exalted, has chosen seven persons from the children of Ha-shim, the likes of whom He has never created amongst the predecessors, nor will He amongst the remainders:

You, ‘O’ Messenger of Allah, are the liege of the apostles; ‘Ali Ibn Abi Ta-lib, your successor, is the liege of the successors; Hasan and Husain, your grandsons, are the lieges of the legatees; Hamzah, your uncle, is the liege of the martyrs; Ja‘far, your cousin, flying in the Paradise, glides with angels wherever he desires; and from you is the Qa-'im, behind whom Jesus the son of Mary will pray when Allah brings him down to earth. He will be from the progeny of ‘Ali and Fa-timah, and from the offspring of Husain (a.s).”

فقال له رسول الله(ص): اجلس فأجلسه عن يمينه ثم جاء جعفر بن أبي طالب فسأل عن رسول الله(ص) فقيل: هو بالبقيع، فأتاه فسلم عليه فأجلسه عن يساره ثم جاء العباس فسأل عنه فقيل هو بالبقيع فأتاه فسلم عليه وأجلسه أمامه. ثم التفت رسول الله 6 إلى علي (ع): فقال: ألا ابشرك ألا اخبرك يا علي؟ قال: بلى يارسول الله فقال: كان جبرئيل عندي آنفا وخبرني أن القائم الذي يخرج في آخر الزمان يملأ الأرض عدلاً كما ملئت ظلماً وجوراً من ذريتك من ولد الحسين (ع) فقال علي (ع): يارسول الله ما أصابنا خير قط من الله إلا على يديك. ثم التفت رسول الله(ص) فقال: يا جعفر ألا ابشرك؟ قال: بلى يارسول الله فقال: كان جبرئيل عندي آنفا فأخبرني أن الذي يدفعها إلى القائم هو من ذريتك أتدري من هو؟ قال: لا، قال: ذاك الذي وجهه كالدينار وأسنانه كالمنشار وسيفه كحريق النار، يدخل الجبل ذليلا ويخرج منه عزيزا يكتنفه جبرئيل وميكائيل. ثم التفت إلى العباس فقال: يا عم النبي ألا اخبرك بما أخبرني جبرئيل؟ فقال: بلى يارسول الله: قال: قال لي: ويل لذريتك من ولد العباس فقال: يارسول الله أفلا أجتنب النساء؟ قال له: قد فرغ الله مما هو كائن.

35- الغيبة للنعمانى: ابن عقدة، عن علي بن الحسين، عن محمد بن علي، عن ابن بزيع عن عمرو بن يونس، عن حمزة بن حمران، عن سالم الاشل قال: سمعت أبا جعفر محمد بن علي الباقر (ع) يقول: نظر موسى بن عمران (ع) في السفر الاول بما يعطي قائم آل محمد قال موسى: رب اجعلني قائم آل محمد فقيل له: إن ذاك من ذرية أحمد ثم نظر في السفر الثاني فوجد فيه مثل ذلك (فقال مثله فقيل له مثل ذلك) ثم نظر في السفر الثالث فرأى مثله (فقال مثله) فقيل له مثله.

36- الكافي: العدة، عن سهل، عن محمد بن سليمان، عن هيثم بن أشيم، عن معاوية بن عمار، عن أبي عبد الله (ع) قال: خرج النبي (ص) ذات يوم وهو مستبشر يضحك سرورا فقال له الناس: أضحك الله سنك يارسول الله وزادك سرورا فقال رسول الله 6: إنه ليس من يوم ولا ليلة إلا ولي فيهما تحفة من الله ألا وإن ربي أتحفني في يومي هذا بتحفة لم يتحفني بمثلها فيما مضى إن جبرئيل (ع) أتاني فأقرأني من ربي السلام وقال: يا محمد إن الله(عزوجل) اختار من بني هاشم سبعة لم يخلق مثلهم فيمن مضى ولا يخلق مثلهم فيمن بقي: أنت يارسول الله سيد النبيين وعلي بن أبي طالب وصيك سيد الوصيين، والحسن والحسين سبطاك سيد الاسباط، وحمزة عمك سيد الشهداء، وجعفر ابن عمك الطيار في الجنة يطير مع الملائكة حيث يشاء ومنكم القائم يصلي عيسى بن مريم خلفه إذا أهبطه الله إلى الارض من ذرية علي وفاطمة ومن ولد الحسين (ع).

37- Kashf al-Ghumma: Forty Traditions Compiled by al-Ha-fidh Abu Na‘i-m Ahmad Ibn ‘Abdillah, God have mercy on him: The author of Kashf al-Ghumma says, These forty traditions have reached me, all with respect to the affair of the Mahdi (a.s). I will bring them in the same continuous manner in which he has narrated them. However, I only suffice on mentioning the name of the narrator.

I. On the authority of Abu Sa‘i-d al-Khidri from the Messenger of Allah (a.s) that he said, “From my Ummah will be the Mahdi. If his life is short, [his reign] will be seven years, otherwise eight, or otherwise nine. My Ummah will enjoy blessings in his time, the like of which no virtuous or vice person has ever enjoyed. The heaven will be showering over them abundantly and the earth will not withhold any of its plants.”

II. The Mahdi and that he is from the family of the Messenger of Allah (a.s). On the authority of Abu Sa‘i-d al-Khidri from the Messenger of Allah (a.s) that he said, “The earth will be full of oppression and tyranny. Then a man from my household will rise and make it full of equity and justice. He will rule for seven or nine [years].”

III. The same narrator says, Said the Messenger of Allah (a.s), “The Hour shall not come until a man from my Ahl al-Bait rules over the earth, filling it with justice and equity as it shall be full of oppression. He will rule for seven years.”

IV. His Statement to Fa-timah, (a.s) that the Mahdi is from her. On the authority of al-Zahri, from ‘Ali Ibn al-Husain, from his father (a.s) that the Messenger of Allah (a.s) said to Fa-timah, “The Mahdi is from your progeny.”

V. The Mahdi is from the Progeny of Hasan and Husain (a.s). Ali Ibn Hila-l narrates from his father: I entered upon the Messenger of Allah (a.s) as he was in the malady in which he passed away. Fa-timah was at his overhead and she was crying so profusely until her whimpers rose. The Messenger of Allah (a.s) raised his head to her and said, “My darling, what is making you cry?” She said, “I fear the loss after you.” He said, “My darling, don’t you know that Allah, the Exalted, looked down on earth and selected your father.

He sent him with His message. Then he looked down and selected your husband and sent me revelation to marry you to him. Ya- Fa-timah, Allah, the Exalted, has given us, Ahl al-Bait, seven characteristics, which He has not given to anyone before us nor will He give to anyone after us. I am the Seal of the Messengers and the most dignified of the apostles before Allah, the Exalted, and the most cherished of the creation to Allah, the Exalted, and I am your father.

My successor is the best of the successors, and the most cherished of them to Allah, the Exalted, and he is your husband. Our martyr is the best of the martyrs and the most cherished of them to Allah, the Exalted, and he is Hamzah Ibn ‘Abd al-Mutallib, your father’s and your husband’s uncle.

37- كشف الغمة: وقع لي أربعون حديثا جمعها الحافظ أبو نعيم أحمد بن عبد الله S في أمر المهدي (ع) أوردتها سرداً كما أوردها واقتصرت على ذكر الراوي عن النبي (ص). الأول: عن أبي سعيد الخدري عن النبي (ص) أنه قال: يكون من امتي المهدي إن قصر عمره فسبع سنين وإلا فثمان وإلا فتسع يتنعم امتي في زمانه نعيما لم يتنعموا مثله قط البر والفاجر يرسل السماء عليهم مدرارا ولا تدخر الارض شيئا من نباتها. الثاني: في ذكر المهدي (ع) وأنه من عترة النبي (ص) وعن أبي سعيد الخدري عن النبي (ص) أنه قال: تملا الارض ظلماً وجوراً فيقوم رجل من عترتي فيملأها قسطاً وعدلاً يملك سبعا أو تسعا. الثالث: وعنه قال: قال النبي (ص): لا تنقضي الساعة حتى يملك الارض رجل من أهل بيتي يملأ الأرض عدلاً كما ملئت جوراً يملك سبع سنين. الرابع: في قوله لفاطمة عليها السلام المهدي من ولدك، عن الزهري، عن علي بن الحسين، عن أبيه (ع) أن رسول الله(ص) قال لفاطمة: المهدي من ولدك. الخامس: قوله (ص) إن منهما مهدي هذه الأمة يعني الحسن والحسين(ع) عن علي بن هلال، عن أبيه قال: دخلت على رسول الله(ص) وهو في الحالة التي قبض فيها فإذا فاطمة عند رأسه فبكت حتى ارتفع صوتها فرفع رسول الله(ص) إليها رأسه فقال: حبيبتي فاطمة ما الذي يبكيك؟ فقالت: أخشى الضيعة من بعدك، فقال: يا حبيبتي أما علمت أن الله(عزوجل) اطلع على الارض اطلاعة فاختار منها أباك فبعثه برسالته ثم اطلع اطلاعة فاختار منها بعلك وأوحى إلي أن انكحك إياه يا فاطمة ونحن أهل بيت قد أعطانا الله(عزوجل) سبع خصال لم يعط أحداً قبلنا ولا يعطي أحدا بعدنا: أنا خاتم النبيين وأكرم النبيين على الله(عزوجل) وأحب المخلوقين إلى الله(عزوجل) وأنا أبوك ووصيي خير الاوصياء وأحبهم إلى الله(عزوجل) وهو بعلك وشهيدنا خير الشهداء وأحبهم إلى الله(عزوجل) وهو حمزة بن عبد المطلب عم أبيك وعم بعلك

Ours is the one who has two wings and flies in the Paradise with angels wherever he wishes, and he is the cousin of your father and the brother of your husband. Ours are the two princes of this Ummah, and they are your sons, al-Hasan and al-Husain, and they are the lieges of the youths of Paradise-dwellers, and their father, by the One Who sent me with the Truth, is better than them. “Ya- Fa-timah, by the One Who sent me with the Truth, from their offspring is the Mahdi of this Ummah.

When the world is in anarchy and chaos, when mischief manifest and roadways are blocked, when people loot each other, with no elder pitying any youngster, nor any youngster respecting an elder, at that time, Allah will send from the progeny of these two the one who will conquer the fortresses of misguidance and open sealed hearts. He will establish the religion in the latter days as I established it. He will fill the earth with equity as it will be full of oppression.

Ya- Fa-timah, grieve not and cry not, for Allah, the Exalted, is more compassionate and more benevolent to you than I am to you; and that is due to your position from me and your station in my heart. Allah married you to your husband, who is the greatest of all people in stature, the most dignified of them in position, the most compassionate of them to the public, the fairest of them in equity, and the most sapient of them in judgment. I beseeched my Lord, the Exalted, that you be the first one to join me from my family.” The Prince of the Believers (a.s) says, “Fa-timah did not live after that but for seventy five days until Allah united her with her father.”

VI. The Mahdi is from the Progeny of Husain (a.s). Hudhaifa (a.s) says, The Messenger of Allah (a.s) addressed us and recounted things that will happen in the future. Then he said, “If there should not remain from the world but a single day, Allah, the Exalted, will prolong that day until He sends a man from my progeny, whose name is my name.” Salma-n (a.s) stood and said, “O’ Messenger of Allah, from which of your sons?” “From this son of mine,” said he, stroking with his hand on Husain (a.s).

VII. The Village from which the Mahdi Will Rise. ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Mahdi will rise from a village called Kar‘a.”

VIII. The Description of the Mahdi’s Visage. Hudhaifa says, Said the Messenger of Allah (a.s), “The Mahdi is from my offspring. His face is like a glittering star. [Al-Noor: 35.]

IX. His Color and his Physique. Hudhaifa says, The Messenger of Allah (a.s) said, “The Mahdi is a man from my progeny. His color is an Arabic color and his body is an Israelite body. There is a mole on his right cheek, like a glittering star. He will fill the earth with equity and justice as it will be full of oppression. The dwellers of the heavens and the earth and birds of the sky will be happy in his rule.” X. His Forehead; Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “The Mahdi is from us, with an open forehead and a high nose.”

ومنا من له جناحان يطير في الجنة مع الملائكة حيث يشاء وهو ابن عم أبيك وأخو بعلك ومنا سبطا هذه الأمة وهما ابناك الحسن والحسين وهما سيدا شباب أهل الجنة وأبوهما والذي بعثني بالحق خير منهما. يا فاطمة والذي بعثني بالحق إن منهما مهدي هذه الأمة إذا صارت الدنيا هرجاً ومرجاً وتظاهرت الفتن وانقطعت السبل وأغار بعضهم على بعض فلا كبير يرحم صغيراً ولا صغير يوقر كبيراً فيبعث الله عند ذلك منهما من يفتح حصون الضلالة وقلوبا غلفا يقوم بالدين في آخر الزمان كما قمت به في آخر الزمان ويملأ الأرض عدلاً كما ملئت جورا. يا فاطمة لا تحزني ولا تبكي فإن الله(عزوجل) أرحم بك وأرءف عليك مني وذلك لمكانك مني وموقعك من قلبي قد زوجك الله زوجك وهو أعظمهم حسبا وأكرمهم منصبا وأرحمهم بالرعية وأعدلهم بالسوية وأبصرهم بالقضية وقد سألت ربي U أن تكوني أول من يلحقني من أهل بيتي قال علي (ع): لم تبق فاطمة بعده إلا خمسة وسبعين يوما حتى ألحقها الله به (ع). السادس: في أن المهدي هو الحسيني. وبإسناده عن حذيفة K قال: خطبنا رسول الله(ص) فذكرنا ما هو كائن ثم قال: لو لم يبق من الدنيا إلا يوم واحد لطول الله(عزوجل) ذلك اليوم حتى يبعث رجلا من ولدي اسمه اسمي فقام سلمان- ره- فقال: يارسول الله من أي ولدك هو؟ قال: من ولدي هذا، وضرب بيده على الحسين (ع). السابع: في القرية التي يخرج منها المهدي. وبإسناده عن عبد الله بن عمر قال: قال النبي (ص): يخرج المهدي من قرية يقال لها: كرعة. الثامن: في صفة وجه المهدي. بإسناده عن حذيفة قال: قال رسول الله(ص): المهدي رجل من ولدي وجهه كالكوكب الدري. التاسع: في صفة لونه وجسمه. بإسناده عن حذيفة قال: قال رسول الله(ص): المهدي رجل من ولدي لونه لون عربي وجسمه جسم إسرائيلي على خده الايمن خال كأنه كوكب دري يملأ الأرض عدلاً كما ملئت جورا يرضى في خلافته أهل الارض وأهل السماء والطير في الجو. العاشر: في صفة جبينه. باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): المهدي منا أجلى الجبين أقنى الانف

XI. His Nose; Abu Sa‘i-d al-Khidri narrates from the Messenger of Allah (a.s) that he said, “The Mahdi is from us the Ahl al-Bait, a man from my Ummah. He has a high nose. He will fill the earth with equity as it will be full of corruption.”

XII. His Mole on the Right Cheek; Abu Ama-ma al-Ba-hili says, The Messenger of Allah (a.s) said, “There will be four truces between you and the Romans. The fourth one will be on the hands of a man from the house of the Hercules and will last seven years.” “O’ Messenger of Allah,” called a man from the tribe of ‘Abd al-Qais, who was called al-Mustawrid Ibn Ghayala-n, “who will be the Imam of the people at that day?” “The Mahdi from my offspring, a man of forty years and with a face like a glittering star. There will be a black mole on his right cheek. He will be wearing two Qatari cloaks, seeming as he was from the men of the children of Israel. He will extricate treasures and conquer the cities of polytheism.”

XIII. His Teeth are Split: ‘Abd al-Rahma-n Ibn ‘Auf says, Said the Messenger of Allah (a.s), “Allah will verily send a man from my household whose teeth will be at distance from one another and whose forehead will be broad. He will fill the earth with equity and will grant wealth bountifully.”

XIV. Mahdi the Virtuous Imam: Abu Ama-ma says, The Messenger of Allah (a.s) addressed us and mentioned the Dajja-l. He said, “Medina will expel uncleanliness like mill’s melting furnace purges uncleanliness of out of iron. That day will be proclaimed the day of faraj (salvation).” Umm Shari-k asked, “Where are the believers at that day O’ Messenger of Allah?” “They are few at that day,” he said. “The majority of them will be at Jerusalem. Their Imam will be the Mahdi, a virtuous man.”

XV. Allah Sends him Openly: Abu Sa‘i-d al-Khidri says that the Messenger of Allah (a.s) said, “The Mahdi will rise in my Ummah. Allah will send him openly. The Ummah will enjoy and the cattle will rejoice. The earth will bring forth its plants and he will give wealth equally.”

XVI. Clouds over his Head: ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Mahdi will rise while there will be a cloud over his head from which a caller will be calling, This is the Mahdi, the Vicegerent of Allah; follow him.” XVII. Angel Over his Head: ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Mahdi will rise while an angel will be over him, calling, This is the Mahdi, follow him.”

XVIII. The Happy Tidings of the Prophet to His Ummah about the Mahdi: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “I give you the glad tidings of the Mahdi. He will be sent to my Ummah during a time of peoples’ dispute and concussions. He will fill the earth with equity and justice as it will be full of oppression and tyranny. The dwellers of the heaven and the earth will be happy from him. He will distribute wealth saha-ha-.” A man asked him, “What is saha-ha-?” He said, “Equality between the people.”

الحادي عشر: في صفة أنفه. بإسناده عن أبي سعيد الخدري عن النبي (ص) أنه قال: المهدي منا أهل البيت رجل من أمتي أشم الانف يملأ الأرض عدلاً كما ملئت جوراً. الثاني عشر: في خاله على خده الأيمن. وبإسناده عن أبي أمامة الباهلي قال: قال رسول الله(ص): بينكم وبين الروم أربع هدن يوم الرابعة على يد رجل من آل هرقل يدوم سبع سنين فقال له رجل من عبد القيس يقال له: المستورد بن غيلان: يارسول الله من إمام الناس يومئذ؟ قال: المهدي (ع) من ولدي ابن أربعين سنة كأن وجهه كوكب دري في خده الايمن خال أسود عليه عباءتان قطريتان كأنه من رجال بني إسرائيل يستخرج الكنوز ويفتح مدائن الشرك. الثالث عشر: قوله (ع) المهدي أفرق الثنايا. بإسناده عن عبد الرحمان بن عوف قال: قال رسول الله(ص): ليبعثن الله من عترتي رجلا أفرق الثنايا أجلى الجبهة يملأ الأرض عدلاً يفيض المال فيضا. الرابع عشر: في ذكر المهدي (ع) وهو إمام صالح. باسناده عن أبي إمامة قال: خطبنا رسول الله(ص) وذكر الدجال فقال: فتنفي المدينة الخبث كما ينفي الكير خبث الحديد ويدعى ذلك اليوم يوم الخلاص، فقالت ام شريك: فأين العرب يومئذ يارسول الله؟ قال: هم قليلا يومئذ وجلهم ببيت المقدس إمامهم المهدي رجل صالح. الخامس عشر: في ذكر المهدي (ع) وأن الله يبعثه عياناً للناس. بإسناده عن أبي سعيد الخدري أن رسول الله(ص) قال: يخرج المهدي في أمتي يبعثه الله عيانا للناس يتنعم الأمة وتعيش الماشية وتخرج الارض نباتها ويعطي المال صحاحاً. السادس عشر: في قوله (ع) على رأسه غمامة. وبإسناده عن عبد الله بن عمر قال: قال رسول الله(ص): يخرج المهدي وعلى رأسه غمامة فيها مناد ينادي هذا المهدي خليفة الله فاتبعوه. السابع عشر: في قوله (ص) على رأسه ملك. وبإسناده عن عبد الله بن عمر قال: قال رسول الله(ص): يخرج المهدي وعلى رأسه ملك ينادي: هذا المهدي فاتبعوه. الثامن عشر: في بشارة النبي (ص) امته بالمهدي. باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): ابشركم بالمهدي يبعث في أمتي على اختلاف من الناس وزلازل فيملأ الأرض عدلاً وقسطا كما ملئت ظلماً وجوراً يرضى عنه ساكن السماء وساكن الارض يقسم المال صحاصاً فقال له رجل: وما صحاصاً؟ قال: السوية بين الناس

XIX. The Mahdi’s Name: ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Hour shall not come until a man from my progeny will rule. His name is like my name. He will fill the earth with equity and justice as it will be full of oppression and tyranny.” XX. His Patronym: Hudhaifa says, Said the Messenger of Allah (a.s), “If there should not remain but a single day from the world, Allah will send a man therein whose name is my name, his character my character, and his patronym is Abu ‘Abdillah.”

XXI. Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The world will not go away until Allah sends a man from my household. His name will be like my name, and his father’s name like my father’s. He will fill it with equity and justice as it will be full tyranny and oppression.” XXII. His Equity: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “Verily the earth will be beset with oppression and hostility. Then a man will rise from my Ahl al-Bait, who will fill it with equity and justice, as it will be replete with tyranny, hostility, and oppression.”

XXIII. His Character: ‘Abdullah says, Said the Messenger of Allah (a.s), “A man will rise from Ahl al-Bait; his name will be like mine and his character will be like mine. He will fill the earth with equity and justice.”

XXIV. His Munificence: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “In latter days when mischief manifest, a man will come who is called the Mahdi. His grants will be so very pleasant.”

XXV. His Knowledge of the Conduct of the Prophet: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “A man will rise from my Ahl al-Bait and act upon my conduct. Allah will descend for him blessings from the heavens. The earth will bring forth its bliss. Through him the earth will be beset by equity and justice, as it will be replete with oppression and tyranny. He will rule over this Ummah for seven years and will disembark at Jerusalem.”

XXVI. His Coming and His Standards: Thawba-n says, The Messenger of Allah (a.s) said “When you see black standards coming from Khurasa-n, then come to them even if you have to crawl on snow, for the Vicegerent of God the Mahdi is amidst them.”

XXVII. His Coming from the East: ‘Abdullah said, We were sitting with the Messenger of Allah (a.s) when a group of youths from the Children of Ha-shim came. When the Prophet saw them, his eyes drowned in tears and his color changed. The companions said, “O’ Messenger of Allah, we see in your visage something which we dislike.” He said, “We, the Ahl al-Bait, Allah has chosen the hereafter for us over this world. My Household will see trials, banishment, and ostracism after me, until a nation comes from the east carrying black standards.

التاسع عشر: في اسم المهدي (ع). وبإسناده عن عبد الله بن عمر قال: قال رسول الله(ص): لا يقوم الساعة حتى يملك رجل من أهل بيتي يواطئ اسمه اسمي يملأ الأرض عدلاً وقسطاً وكما ملئت ظلماً وجوراً. العشرون: في كنيته (ع). وبإسناده عن حذيفة، قال: قال رسول الله(ص): لو لم يبق من الدنيا إلا يوم واحد لبعث الله فيه رجلا اسمه اسمي وخلقه خلقي يكنى أبا عبد الله (ع). الحادي والعشرون: في ذكر اسمه. وبإسناده عن ابن عمر قال: قال رسول الله(ص): لا يذهب الدنيا حتى يبعث الله رجلاً من أهل بيتي يواطئ اسمه اسمي واسم أبيه اسم أبي يملأها قسطاً وعدلاً كما ملئت جوراً وظلماً. الثاني والعشرون: في ذكر عدله (ع). وبإسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): لتملأن الارض ظلماً وعدواناً ثم ليخرجن رجل من أهل بيتي حتى يملأها قسطاً وعدلاً كما ملئت جورا (عدوانا) وظلماً. الثالث والعشرون: في خلقه. وبإسناده عن زر، عن عبد الله قال: قال رسول الله(ص): يخرج رجل من أهل بيتي يواطئ اسمه اسمي وخلقه خلقي يملأها قسطاً وعدلاً. الرابع والعشرون: في عطائه (ع). باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): يكون عند انقطاع من الزمان وظهور من الفتن رجل يقال له: المهدي يكون عطاؤه هنيئاً. الخامس والعشرون: في ذكر المهدي (ع) وعلمه بسنة النبي (ص). باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): يخرج رجل من أهل بيتي ويعمل بسنتي وينـزل الله له البركة من السماء وتخرج الارض بركتها وتملا به الارض عدلا كما ملئت ظلماً وجوراً، ويعمل على هذه الأمة سبع سنين وينـزل بيت المقدس. السادس والعشرون: في مجيئه وراياته. وبإسناده عن ثوبان أنه قال: قال رسول الله(ص): إذا رأيتم الرايات السود قد أقبلت من خراسان فائتوها ولو حبوا على الثلج فان فيها خليفة الله المهدي. السابع والعشرون: في مجيئه من قبل المشرق. وبإسناده عن عبد الله قال: بينا نحن عند رسول الله(ص): إذا أقبلت فتية من بني هاشم فلما رآهم النبي (ص) اغرورقت عيناه وتغير لونه، فقالوا: يارسول الله ما نـزال نرى في وجهك شيئا نكرهه؟ فقال: إنا أهل بيت اختار الله لنا الآخرة على الدنيا وإن أهل بيتي سيلقون بعدي بلاءً وتشريداً وتطريداً حتى يأتي قوم من قبل المشرق ومعهم رايات سود

They will demand the right and will be denied. So they will wage wars and will be victorious and will be given what they asked for. But they do not accept it until they proffer it to a man from my Household. He will fill the earth with equity and justice, as they have beset it by tyranny. Whoever reaches that time from amongst you must come to them even if he has to crawl over ice.”

XXVIII. Islam’s Honorability Through Him: Hudhaifa says, I heard the Messenger of Allah (a.s) say, “Pity for this Ummah from tyrannical rulers! How will they be murdering and frightening the pious until one has to acknowledge obedience to them! The God-fearing believer will put on with them on his tongue and run away from them in his heart.

When Allah, the Exalted, desires to render Islam honorable again, He will break every hostile tyrant. And He is All-Powerful over anything He desires and to set this Ummah right after its corruption.” He said, “O’ Hudhaifa, even if there should not remain but a single day from the world, Allah will prolong that day until a man from my Household rules. Fights will be waged on his hands and Islam will become manifest. He will not violate His promise and He is Swift in reckoning.”

XXIX. The Leisure of the Ummah During the Reign of the Mahdi: Abu Sa‘i-d al-Khidri narrates that the Messenger of Allah (a.s) said, “My Ummah will enjoy a leisure in the time of the Mahdi (a.s) the like of which they have never enjoyed. The heavens will shower over them bountifully and the earth will not leave any vegetation but to bring it forth.”

XXX. He is a Liege of the Paradise: Anas Ibn Ma-lik says, The Messenger of Allah (a.s) said, “We the sons of ‘Abd al-Mutallib are the lieges of the Paradise: I, my brother ‘Ali, my uncle Hamzah, Ja‘far, Hasan, Husain, and the Mahdi.” XXXI. His Kingdom: Abu Huraira says, The Messenger of Allah (a.s) said, “If there should not remain but one night for the world, a man from my Household will rule therein.”

XXXII. His Rule: Thawba-n says, Said the Messenger of Allah (a.s), “Three men, all of them sons of a caliph, will be killed before your treasure, which will not go to anyone of them. Then black standards will come and they will massacre them, a massacre never done by any nation. Then the Caliph of God, the Mahdi, will come. When you hear him, come to him and pledge allegiance to him, for he is the Caliph of God, the Mahdi.”

XXXIII. Coming to Him and Pledging Him Allegiance: Thawba-n says, Said the Messenger of Allah (a.s), “Black standards will come from the direction of the east. Meseems as their hearts are blocks of iron. Whoever hears about them must come to them and pledge them allegiance, even if they have to crawl over ice.”

XXXIV. Through Him Allah will Bring Hearts Together: The Prince of the Believers (a.s) says, I said, “O’ Messenger of Allah, is the Mahdi from us the Household of Muhammad or from the others?”

فيسألون الحق فلا يعطونه فيقاتلون وينصرون فيعطون ما سألوا فلا يقبلون حتى يدفعوه إلى رجل من أهل بيتي فيملأها قسطاً كما ملؤوها جوراً فمن أدرك ذلك منكم فليأتهم ولو حبواً على الثلج. الثامن والعشرون: في مجيئه (ع) وعود الاسلام به عزيزاً. وبإسناده عن حذيفة قال: سمعت رسول الله(ص) يقول: ويح هذه الأمة من ملوك جبابرة كيف يقتلون ويخيفون المطيعين إلا من أظهر طاعتهم فالمؤمن النقي يصانعهم بلسانه، ويفر منهم بقلبه فإذا أراد الله(عزوجل) أن يعيد الاسلام عزيزاً قصم كل جبار عنيد وهو القادر على ما يشاء أن يصلح امة بعد فسادها فقال (ع): يا حذيفة لو لم يبق من الدنيا إلا يوم واحد لطول الله ذلك اليوم حتى يملك رجل من أهل بيتي تجري الملاحم على يديه ويظهر الاسلام لا يخلف وعده وهو سريع الحساب. التاسع والعشرون: في تنعم الأمة في زمن المهدي (ع). وبإسناده عن أبي سعيد الخدري عن النبي (ص) قال: يتنعم أمتي في زمن المهدي (ع) نعمة لم يتنعموا قبلها قط: يرسل السماء عليهم مدراراً ولا تدع الارض شيئاً من نباتها إلا أخرجته. الثلاثون: في ذكر المهدي وهو سيد من سادات الجنة. وبإسناده عن أنس بن مالك أنه قال: قال رسول الله(ص): نحن بنو عبد المطلب سادات أهل الجنة أنا وأخي علي وعمي حمزة وجعفر والحسن والحسين والمهدي. الحادي والثلاثون: في ملكه. وبإسناده عن أبي هريرة قال: قال رسول الله(ص): لو لم يبق من الدنيا إلا ليلة لملك فيها رجل من أهل بيتي. الثاني والثلاثون: في خلافته. وبإسناده عن ثوبان قال: قال رسول الله(ص): يقتل عند كنـزكم ثلاثة كلهم ابن خليفة ثم لا يصير إلى واحد منهم ثم تجئ الرايات السود فيقتلونهم قتلا لم يقتله قوم ثم يجيئ خليفة الله المهدي فإذا سمعتم به فائتوه فبايعوه فانه خليفة الله المهدى. الثالث والثلاثون: في قوله (ع) إذا سمعتم بالمهدي فائتوه فبايعوه. وبإسناده عن ثوبان قال: قال رسول الله(ص): تجيئ الرايات السود من قبل المشرق كأن قلوبهم زبر الحديد فمن سمع بهم فليأتهم فبايعهم ولو حبواً على الثلج. الرابع والثلاثون: في ذكر المهدي وبه يؤلف الله بين قلوب العباد. وبإسناده عن علي بن أبي طالب (ع) قال: قلت: يارسول الله(ص) أمنا آل محمد المهدي أم من غيرنا؟

He said, “Rather, he is ours. Allah will complete the religion through him, as He opened it through us. Through us they are rescued from mischief, as they were rescued from polytheism. Through us Allah will bring their hearts together as brothers after the hostility of mischief, as He brought them together as brothers in their religion after the hostility of polytheism.”

XXXV. No Pleasure in Life after the Mahdi: ‘Abdullah Ibn Mas‘u-d says, Said the Messenger of Allah (a.s), “Even if there should not remain for this world but a single night, Allah will prolong that night until a man from my Household becomes the ruler. His name is my like my name and his father’s name is like my father’s. He will fill it with equity and justice as it will be beset by oppression and tyranny. He will distribute wealth equally. Allah will cast contentment in the hearts of this Ummah. He will rule for seven or nine years. There is no pleasure in life after the Mahdi.”

XXXVI. His Conquest of Constantinople: Abu Huraira says, Said the Messenger of Allah (a.s), “The Hour shall not rise until a man from my Household rules over. He will conquer Constantinople and the Mount of Dailum. Even if there should not remain but one day [from the life of the world], Allah will prolong that day until he conquers it.”

XXXVII. He will come after Tyrants: Qais Ibn Ja-bir narrates from his father, from his grandfather, that the Messenger of Allah (a.s) said, “After me there will be caliphs, and after the caliphs emirs, and after the emirs tyrant kings. Then a man from my Household will rise who will fill the earth with justice after it will be beset with tyranny.”

XXXVIII. Jesus Prays Behind Him: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “Ours is the one that Jesus the son of Mary will pray behind him.”

IXL. He Converses with Jesus: Ja-bir Ibn ‘Abdillah says, Said the Messenger of Allah (a.s), “Jesus the son of Mary (a.s) will descend. Their leader, the Mahdi will say, ‘Come lead our prayers.’ He will say, ‘Behold, there is a certain leader over us, as a token of dignity from Allah, the Exalted, for this Ummah.’”

XL. Al-Mahdi: ‘Abdullah Ibn al-‘Abba-s says, Said the Messenger of Allah (a.s), “Never shall perish an Ummah in the beginning of which I am, in the end of which is Jesus the son of Mary, and at the middle of which is the Mahdi.”

38- Kashf al-Ghumma: Al-Sheikh Abu ‘Abdillah Muhammad Ibn Yusuf Ibn Muhammad al-Sha-fi‘i- has brought the following in his book Kifa-ya al-Ta-lib fi Mana-qib ‘Ali Ibn Abi Ta-lib, in the beginning of which he has said, “I have compiled this book without relying on Shi-‘a sources, to make the argument stronger.” He has this to say about the Mahdi.

فقال رسول الله(ص): لا بل منا يختم الله به الدين كما فتح بنا، وبنا ينقذون من الفتن كما انقذوا من الشرك وبنا يؤلف الله بين قلوبهم بعد عداوة الفتنة إخوانا كما ألف بينهم بعد عداوة الشرك إخوانا في دينهم. الخامس والثلاثون: في قوله (ع) لا خير في العيش بعد المهدي (ع) وبإسناده عن عبد الله بن مسعود قال: قال رسول الله(ص): لو لم يبق من الدنيا إلا ليلة لطول الله تلك الليلة حتى يملك رجل من أهل بيتي يواطئ اسمه اسمي واسم أبيه اسم أبي يملأها قسطاً وعدلاً كما ملئت ظلماً وجوراً ويقسم المال بالسوية ويجعل الله الغنى في قلوب هذه الأمة فيملك سبعاً أو تسعاً لا خير في العيش بعد المهدي. السادس والثلاثون: في ذكر المهدي وبيده تفتح القسطنطينية وبإسناده عن أبي هريرة عن النبي (ص) قال: لا تقوم الساعة حتى يملك رجل من أهل بيتي يفتح القسطنطينية وجبل الديلم ولو لم يبق إلا يوم واحد لطول الله ذلك اليوم حتى يفتحها. السابع والثلاثون: في ذكر المهدي وهو يجئ بعد ملوك جبابرة وبإسناده عن قيس بن جابر، عن أبيه، عن جده أن رسول الله(ص) قال: سيكون بعدي خلفاء ومن بعد الخلفاء امراء ومن بعد الامراء ملوك جبابرة ثم يخرج رجل من أهل بيتي يملأ الأرض عدلاً كما ملئت جوراً. الثامن والثلاثون: في قوله (ع) منا الذي يصلي عيسى بن مريم (ع) خلفه وبإسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): منا الذي يصلي عيسى ابن مريم (ع) خلفه. التاسع والثلاثون: وهو يكلم عيسى بن مريم (ع) وبإسناده عن جابر بن عبد الله قال: قال رسول الله(ص): ينـزل عيسى بن مريم (ع) فيقول أميرهم المهدي: تعال صل بنا فيقول: ألا إن بعضكم على بعض امراء تكرمة من الله(عزوجل) لهذه الأمة. الاربعون: في قوله (ص) في المهدي (ع) وبإسناده يرفعه إلى محمد بن إبراهيم الامام حدثه أن أبا جعفر المنصور حدثه عن أبيه، عن جده، عن عبد الله بن العباس رضي الله عنهما قال: قال رسول الله(ص): لن تهلك امة أنا في أولها وعيسى بن مريم في آخرها والمهدي في وسطها.

38- كشف الغمة: ذكر الشيخ أبو عبد الله (ع) محمد بن يوسف بن محمد الشافعي في كتاب كفاية الطالب في مناقب علي بن أبي طالب وقال في أوله: إني جمعت هذا الكتاب وعريته من طرق الشيعة ليكون الاحتجاج به آكد فقال: في المهدي (ع).

Supplement

The Messenger of Allah (a.s) said to him, “Sit down” and sat him down on his right. Then Ja‘far Ibn Abi Ta-lib came and asked about the Messenger of Allah (a.s). He was told that he was at Baqi-‘. He also came to the apostle and gave him greetings. The Messenger sat him on his left. Then came ‘Abba-s and asked about the Apostle. He was told that he was in Baqi‘.

He came also and gave greetings. The apostle sat him in front of him. Then the Messenger of Allah (a.s) turned towards ‘Ali (a.s) and said, “May I not give you the happy tidings? May I not inform you, O’ ‘Ali?” “Please,” said the Prince of the Believers. The Apostle said, “Gabriel was with me a moment ago and informed me that the Qa-'im, who will rise at the End Times and fill the earth with equity as it will be full of oppression and tyranny, will be from your progeny from the offspring of Husain (a.s).” The Prince of the Believers said, “O’ Messenger of Allah, no good has ever come to us from Allah but on your hands.

“Then he turned to Ja‘far and said, “O’ Ja‘far, may I not give you glad tidings?” “Please,” said Ja‘far. “Gabriel was with me a moment ago and informed me that the one who will do good to al-Qa-'im is from your progeny. Do you know who he is?” Ja‘far said, “No.” He said, “The one whose visage will be like a dina-r, will have straightly ordered teeth, and his sword like the blaze of fire. He will enter the mountain low and come back high. Gabriel and Michael will be protecting him.

“Then he turned to ‘Abba-s and said, “O’ uncle of the Apostle, may I inform you of what Gabriel has informed me?” “Please so, O’ Messenger of Allah,” said al-‘Abba-s. “He said to me, ‘Much pain will reach your progeny from the sons of al-‘Abba-s.” “O’ Messenger of Allah, should I abstain from women?” asked al-‘Abbas. “Allah is done with what will happen,” said the Apostle.

35- Al-Ghaiba of al-Ne‘ma-ni: Sa-lim al-Ashal says, I heard Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) say, “Moses the son of ‘Imra-n saw in the First Book what will be given to the Qa-'im of the House of Muhammad. He said, ‘O’ Allah make me the Qa-'im of the House of Muhammad.’ It was said to him, ‘He is from the progeny of Ahmad.’ Then he looked at the Second Book and found the like of that. He made a similar wish and was given a similar answer. Then he looked in the Third Book and saw something similar. He made a similar supplication and received a similar answer.”

36- Al-Ka-fi: Mu‘a-wiya Ibn ‘Amma-r narrates from Abu ‘Abdillah (a.s) that the Messenger (a.s) came out one day very happy as he was laughing from gaiety. People said to him, “May Allah ever keep you laughing, O’ Messenger of Allah, and may He increase your happiness.” The Messenger of Allah (a.s) said, “There is not any day or night but Allah gives me a gift.

Behold, today my Lord bestowed me with a gift that He had not bestowed by the like of it in the past. Gabriel (a.s) came to me and read to me greetings from my Lord. He said, ‘Ya- Muhammad, Allah, the Exalted, has chosen seven persons from the children of Ha-shim, the likes of whom He has never created amongst the predecessors, nor will He amongst the remainders:

You, ‘O’ Messenger of Allah, are the liege of the apostles; ‘Ali Ibn Abi Ta-lib, your successor, is the liege of the successors; Hasan and Husain, your grandsons, are the lieges of the legatees; Hamzah, your uncle, is the liege of the martyrs; Ja‘far, your cousin, flying in the Paradise, glides with angels wherever he desires; and from you is the Qa-'im, behind whom Jesus the son of Mary will pray when Allah brings him down to earth. He will be from the progeny of ‘Ali and Fa-timah, and from the offspring of Husain (a.s).”

فقال له رسول الله(ص): اجلس فأجلسه عن يمينه ثم جاء جعفر بن أبي طالب فسأل عن رسول الله(ص) فقيل: هو بالبقيع، فأتاه فسلم عليه فأجلسه عن يساره ثم جاء العباس فسأل عنه فقيل هو بالبقيع فأتاه فسلم عليه وأجلسه أمامه. ثم التفت رسول الله 6 إلى علي (ع): فقال: ألا ابشرك ألا اخبرك يا علي؟ قال: بلى يارسول الله فقال: كان جبرئيل عندي آنفا وخبرني أن القائم الذي يخرج في آخر الزمان يملأ الأرض عدلاً كما ملئت ظلماً وجوراً من ذريتك من ولد الحسين (ع) فقال علي (ع): يارسول الله ما أصابنا خير قط من الله إلا على يديك. ثم التفت رسول الله(ص) فقال: يا جعفر ألا ابشرك؟ قال: بلى يارسول الله فقال: كان جبرئيل عندي آنفا فأخبرني أن الذي يدفعها إلى القائم هو من ذريتك أتدري من هو؟ قال: لا، قال: ذاك الذي وجهه كالدينار وأسنانه كالمنشار وسيفه كحريق النار، يدخل الجبل ذليلا ويخرج منه عزيزا يكتنفه جبرئيل وميكائيل. ثم التفت إلى العباس فقال: يا عم النبي ألا اخبرك بما أخبرني جبرئيل؟ فقال: بلى يارسول الله: قال: قال لي: ويل لذريتك من ولد العباس فقال: يارسول الله أفلا أجتنب النساء؟ قال له: قد فرغ الله مما هو كائن.

35- الغيبة للنعمانى: ابن عقدة، عن علي بن الحسين، عن محمد بن علي، عن ابن بزيع عن عمرو بن يونس، عن حمزة بن حمران، عن سالم الاشل قال: سمعت أبا جعفر محمد بن علي الباقر (ع) يقول: نظر موسى بن عمران (ع) في السفر الاول بما يعطي قائم آل محمد قال موسى: رب اجعلني قائم آل محمد فقيل له: إن ذاك من ذرية أحمد ثم نظر في السفر الثاني فوجد فيه مثل ذلك (فقال مثله فقيل له مثل ذلك) ثم نظر في السفر الثالث فرأى مثله (فقال مثله) فقيل له مثله.

36- الكافي: العدة، عن سهل، عن محمد بن سليمان، عن هيثم بن أشيم، عن معاوية بن عمار، عن أبي عبد الله (ع) قال: خرج النبي (ص) ذات يوم وهو مستبشر يضحك سرورا فقال له الناس: أضحك الله سنك يارسول الله وزادك سرورا فقال رسول الله 6: إنه ليس من يوم ولا ليلة إلا ولي فيهما تحفة من الله ألا وإن ربي أتحفني في يومي هذا بتحفة لم يتحفني بمثلها فيما مضى إن جبرئيل (ع) أتاني فأقرأني من ربي السلام وقال: يا محمد إن الله(عزوجل) اختار من بني هاشم سبعة لم يخلق مثلهم فيمن مضى ولا يخلق مثلهم فيمن بقي: أنت يارسول الله سيد النبيين وعلي بن أبي طالب وصيك سيد الوصيين، والحسن والحسين سبطاك سيد الاسباط، وحمزة عمك سيد الشهداء، وجعفر ابن عمك الطيار في الجنة يطير مع الملائكة حيث يشاء ومنكم القائم يصلي عيسى بن مريم خلفه إذا أهبطه الله إلى الارض من ذرية علي وفاطمة ومن ولد الحسين (ع).

37- Kashf al-Ghumma: Forty Traditions Compiled by al-Ha-fidh Abu Na‘i-m Ahmad Ibn ‘Abdillah, God have mercy on him: The author of Kashf al-Ghumma says, These forty traditions have reached me, all with respect to the affair of the Mahdi (a.s). I will bring them in the same continuous manner in which he has narrated them. However, I only suffice on mentioning the name of the narrator.

I. On the authority of Abu Sa‘i-d al-Khidri from the Messenger of Allah (a.s) that he said, “From my Ummah will be the Mahdi. If his life is short, [his reign] will be seven years, otherwise eight, or otherwise nine. My Ummah will enjoy blessings in his time, the like of which no virtuous or vice person has ever enjoyed. The heaven will be showering over them abundantly and the earth will not withhold any of its plants.”

II. The Mahdi and that he is from the family of the Messenger of Allah (a.s). On the authority of Abu Sa‘i-d al-Khidri from the Messenger of Allah (a.s) that he said, “The earth will be full of oppression and tyranny. Then a man from my household will rise and make it full of equity and justice. He will rule for seven or nine [years].”

III. The same narrator says, Said the Messenger of Allah (a.s), “The Hour shall not come until a man from my Ahl al-Bait rules over the earth, filling it with justice and equity as it shall be full of oppression. He will rule for seven years.”

IV. His Statement to Fa-timah, (a.s) that the Mahdi is from her. On the authority of al-Zahri, from ‘Ali Ibn al-Husain, from his father (a.s) that the Messenger of Allah (a.s) said to Fa-timah, “The Mahdi is from your progeny.”

V. The Mahdi is from the Progeny of Hasan and Husain (a.s). Ali Ibn Hila-l narrates from his father: I entered upon the Messenger of Allah (a.s) as he was in the malady in which he passed away. Fa-timah was at his overhead and she was crying so profusely until her whimpers rose. The Messenger of Allah (a.s) raised his head to her and said, “My darling, what is making you cry?” She said, “I fear the loss after you.” He said, “My darling, don’t you know that Allah, the Exalted, looked down on earth and selected your father.

He sent him with His message. Then he looked down and selected your husband and sent me revelation to marry you to him. Ya- Fa-timah, Allah, the Exalted, has given us, Ahl al-Bait, seven characteristics, which He has not given to anyone before us nor will He give to anyone after us. I am the Seal of the Messengers and the most dignified of the apostles before Allah, the Exalted, and the most cherished of the creation to Allah, the Exalted, and I am your father.

My successor is the best of the successors, and the most cherished of them to Allah, the Exalted, and he is your husband. Our martyr is the best of the martyrs and the most cherished of them to Allah, the Exalted, and he is Hamzah Ibn ‘Abd al-Mutallib, your father’s and your husband’s uncle.

37- كشف الغمة: وقع لي أربعون حديثا جمعها الحافظ أبو نعيم أحمد بن عبد الله S في أمر المهدي (ع) أوردتها سرداً كما أوردها واقتصرت على ذكر الراوي عن النبي (ص). الأول: عن أبي سعيد الخدري عن النبي (ص) أنه قال: يكون من امتي المهدي إن قصر عمره فسبع سنين وإلا فثمان وإلا فتسع يتنعم امتي في زمانه نعيما لم يتنعموا مثله قط البر والفاجر يرسل السماء عليهم مدرارا ولا تدخر الارض شيئا من نباتها. الثاني: في ذكر المهدي (ع) وأنه من عترة النبي (ص) وعن أبي سعيد الخدري عن النبي (ص) أنه قال: تملا الارض ظلماً وجوراً فيقوم رجل من عترتي فيملأها قسطاً وعدلاً يملك سبعا أو تسعا. الثالث: وعنه قال: قال النبي (ص): لا تنقضي الساعة حتى يملك الارض رجل من أهل بيتي يملأ الأرض عدلاً كما ملئت جوراً يملك سبع سنين. الرابع: في قوله لفاطمة عليها السلام المهدي من ولدك، عن الزهري، عن علي بن الحسين، عن أبيه (ع) أن رسول الله(ص) قال لفاطمة: المهدي من ولدك. الخامس: قوله (ص) إن منهما مهدي هذه الأمة يعني الحسن والحسين(ع) عن علي بن هلال، عن أبيه قال: دخلت على رسول الله(ص) وهو في الحالة التي قبض فيها فإذا فاطمة عند رأسه فبكت حتى ارتفع صوتها فرفع رسول الله(ص) إليها رأسه فقال: حبيبتي فاطمة ما الذي يبكيك؟ فقالت: أخشى الضيعة من بعدك، فقال: يا حبيبتي أما علمت أن الله(عزوجل) اطلع على الارض اطلاعة فاختار منها أباك فبعثه برسالته ثم اطلع اطلاعة فاختار منها بعلك وأوحى إلي أن انكحك إياه يا فاطمة ونحن أهل بيت قد أعطانا الله(عزوجل) سبع خصال لم يعط أحداً قبلنا ولا يعطي أحدا بعدنا: أنا خاتم النبيين وأكرم النبيين على الله(عزوجل) وأحب المخلوقين إلى الله(عزوجل) وأنا أبوك ووصيي خير الاوصياء وأحبهم إلى الله(عزوجل) وهو بعلك وشهيدنا خير الشهداء وأحبهم إلى الله(عزوجل) وهو حمزة بن عبد المطلب عم أبيك وعم بعلك

Ours is the one who has two wings and flies in the Paradise with angels wherever he wishes, and he is the cousin of your father and the brother of your husband. Ours are the two princes of this Ummah, and they are your sons, al-Hasan and al-Husain, and they are the lieges of the youths of Paradise-dwellers, and their father, by the One Who sent me with the Truth, is better than them. “Ya- Fa-timah, by the One Who sent me with the Truth, from their offspring is the Mahdi of this Ummah.

When the world is in anarchy and chaos, when mischief manifest and roadways are blocked, when people loot each other, with no elder pitying any youngster, nor any youngster respecting an elder, at that time, Allah will send from the progeny of these two the one who will conquer the fortresses of misguidance and open sealed hearts. He will establish the religion in the latter days as I established it. He will fill the earth with equity as it will be full of oppression.

Ya- Fa-timah, grieve not and cry not, for Allah, the Exalted, is more compassionate and more benevolent to you than I am to you; and that is due to your position from me and your station in my heart. Allah married you to your husband, who is the greatest of all people in stature, the most dignified of them in position, the most compassionate of them to the public, the fairest of them in equity, and the most sapient of them in judgment. I beseeched my Lord, the Exalted, that you be the first one to join me from my family.” The Prince of the Believers (a.s) says, “Fa-timah did not live after that but for seventy five days until Allah united her with her father.”

VI. The Mahdi is from the Progeny of Husain (a.s). Hudhaifa (a.s) says, The Messenger of Allah (a.s) addressed us and recounted things that will happen in the future. Then he said, “If there should not remain from the world but a single day, Allah, the Exalted, will prolong that day until He sends a man from my progeny, whose name is my name.” Salma-n (a.s) stood and said, “O’ Messenger of Allah, from which of your sons?” “From this son of mine,” said he, stroking with his hand on Husain (a.s).

VII. The Village from which the Mahdi Will Rise. ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Mahdi will rise from a village called Kar‘a.”

VIII. The Description of the Mahdi’s Visage. Hudhaifa says, Said the Messenger of Allah (a.s), “The Mahdi is from my offspring. His face is like a glittering star. [Al-Noor: 35.]

IX. His Color and his Physique. Hudhaifa says, The Messenger of Allah (a.s) said, “The Mahdi is a man from my progeny. His color is an Arabic color and his body is an Israelite body. There is a mole on his right cheek, like a glittering star. He will fill the earth with equity and justice as it will be full of oppression. The dwellers of the heavens and the earth and birds of the sky will be happy in his rule.” X. His Forehead; Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “The Mahdi is from us, with an open forehead and a high nose.”

ومنا من له جناحان يطير في الجنة مع الملائكة حيث يشاء وهو ابن عم أبيك وأخو بعلك ومنا سبطا هذه الأمة وهما ابناك الحسن والحسين وهما سيدا شباب أهل الجنة وأبوهما والذي بعثني بالحق خير منهما. يا فاطمة والذي بعثني بالحق إن منهما مهدي هذه الأمة إذا صارت الدنيا هرجاً ومرجاً وتظاهرت الفتن وانقطعت السبل وأغار بعضهم على بعض فلا كبير يرحم صغيراً ولا صغير يوقر كبيراً فيبعث الله عند ذلك منهما من يفتح حصون الضلالة وقلوبا غلفا يقوم بالدين في آخر الزمان كما قمت به في آخر الزمان ويملأ الأرض عدلاً كما ملئت جورا. يا فاطمة لا تحزني ولا تبكي فإن الله(عزوجل) أرحم بك وأرءف عليك مني وذلك لمكانك مني وموقعك من قلبي قد زوجك الله زوجك وهو أعظمهم حسبا وأكرمهم منصبا وأرحمهم بالرعية وأعدلهم بالسوية وأبصرهم بالقضية وقد سألت ربي U أن تكوني أول من يلحقني من أهل بيتي قال علي (ع): لم تبق فاطمة بعده إلا خمسة وسبعين يوما حتى ألحقها الله به (ع). السادس: في أن المهدي هو الحسيني. وبإسناده عن حذيفة K قال: خطبنا رسول الله(ص) فذكرنا ما هو كائن ثم قال: لو لم يبق من الدنيا إلا يوم واحد لطول الله(عزوجل) ذلك اليوم حتى يبعث رجلا من ولدي اسمه اسمي فقام سلمان- ره- فقال: يارسول الله من أي ولدك هو؟ قال: من ولدي هذا، وضرب بيده على الحسين (ع). السابع: في القرية التي يخرج منها المهدي. وبإسناده عن عبد الله بن عمر قال: قال النبي (ص): يخرج المهدي من قرية يقال لها: كرعة. الثامن: في صفة وجه المهدي. بإسناده عن حذيفة قال: قال رسول الله(ص): المهدي رجل من ولدي وجهه كالكوكب الدري. التاسع: في صفة لونه وجسمه. بإسناده عن حذيفة قال: قال رسول الله(ص): المهدي رجل من ولدي لونه لون عربي وجسمه جسم إسرائيلي على خده الايمن خال كأنه كوكب دري يملأ الأرض عدلاً كما ملئت جورا يرضى في خلافته أهل الارض وأهل السماء والطير في الجو. العاشر: في صفة جبينه. باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): المهدي منا أجلى الجبين أقنى الانف

XI. His Nose; Abu Sa‘i-d al-Khidri narrates from the Messenger of Allah (a.s) that he said, “The Mahdi is from us the Ahl al-Bait, a man from my Ummah. He has a high nose. He will fill the earth with equity as it will be full of corruption.”

XII. His Mole on the Right Cheek; Abu Ama-ma al-Ba-hili says, The Messenger of Allah (a.s) said, “There will be four truces between you and the Romans. The fourth one will be on the hands of a man from the house of the Hercules and will last seven years.” “O’ Messenger of Allah,” called a man from the tribe of ‘Abd al-Qais, who was called al-Mustawrid Ibn Ghayala-n, “who will be the Imam of the people at that day?” “The Mahdi from my offspring, a man of forty years and with a face like a glittering star. There will be a black mole on his right cheek. He will be wearing two Qatari cloaks, seeming as he was from the men of the children of Israel. He will extricate treasures and conquer the cities of polytheism.”

XIII. His Teeth are Split: ‘Abd al-Rahma-n Ibn ‘Auf says, Said the Messenger of Allah (a.s), “Allah will verily send a man from my household whose teeth will be at distance from one another and whose forehead will be broad. He will fill the earth with equity and will grant wealth bountifully.”

XIV. Mahdi the Virtuous Imam: Abu Ama-ma says, The Messenger of Allah (a.s) addressed us and mentioned the Dajja-l. He said, “Medina will expel uncleanliness like mill’s melting furnace purges uncleanliness of out of iron. That day will be proclaimed the day of faraj (salvation).” Umm Shari-k asked, “Where are the believers at that day O’ Messenger of Allah?” “They are few at that day,” he said. “The majority of them will be at Jerusalem. Their Imam will be the Mahdi, a virtuous man.”

XV. Allah Sends him Openly: Abu Sa‘i-d al-Khidri says that the Messenger of Allah (a.s) said, “The Mahdi will rise in my Ummah. Allah will send him openly. The Ummah will enjoy and the cattle will rejoice. The earth will bring forth its plants and he will give wealth equally.”

XVI. Clouds over his Head: ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Mahdi will rise while there will be a cloud over his head from which a caller will be calling, This is the Mahdi, the Vicegerent of Allah; follow him.” XVII. Angel Over his Head: ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Mahdi will rise while an angel will be over him, calling, This is the Mahdi, follow him.”

XVIII. The Happy Tidings of the Prophet to His Ummah about the Mahdi: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “I give you the glad tidings of the Mahdi. He will be sent to my Ummah during a time of peoples’ dispute and concussions. He will fill the earth with equity and justice as it will be full of oppression and tyranny. The dwellers of the heaven and the earth will be happy from him. He will distribute wealth saha-ha-.” A man asked him, “What is saha-ha-?” He said, “Equality between the people.”

الحادي عشر: في صفة أنفه. بإسناده عن أبي سعيد الخدري عن النبي (ص) أنه قال: المهدي منا أهل البيت رجل من أمتي أشم الانف يملأ الأرض عدلاً كما ملئت جوراً. الثاني عشر: في خاله على خده الأيمن. وبإسناده عن أبي أمامة الباهلي قال: قال رسول الله(ص): بينكم وبين الروم أربع هدن يوم الرابعة على يد رجل من آل هرقل يدوم سبع سنين فقال له رجل من عبد القيس يقال له: المستورد بن غيلان: يارسول الله من إمام الناس يومئذ؟ قال: المهدي (ع) من ولدي ابن أربعين سنة كأن وجهه كوكب دري في خده الايمن خال أسود عليه عباءتان قطريتان كأنه من رجال بني إسرائيل يستخرج الكنوز ويفتح مدائن الشرك. الثالث عشر: قوله (ع) المهدي أفرق الثنايا. بإسناده عن عبد الرحمان بن عوف قال: قال رسول الله(ص): ليبعثن الله من عترتي رجلا أفرق الثنايا أجلى الجبهة يملأ الأرض عدلاً يفيض المال فيضا. الرابع عشر: في ذكر المهدي (ع) وهو إمام صالح. باسناده عن أبي إمامة قال: خطبنا رسول الله(ص) وذكر الدجال فقال: فتنفي المدينة الخبث كما ينفي الكير خبث الحديد ويدعى ذلك اليوم يوم الخلاص، فقالت ام شريك: فأين العرب يومئذ يارسول الله؟ قال: هم قليلا يومئذ وجلهم ببيت المقدس إمامهم المهدي رجل صالح. الخامس عشر: في ذكر المهدي (ع) وأن الله يبعثه عياناً للناس. بإسناده عن أبي سعيد الخدري أن رسول الله(ص) قال: يخرج المهدي في أمتي يبعثه الله عيانا للناس يتنعم الأمة وتعيش الماشية وتخرج الارض نباتها ويعطي المال صحاحاً. السادس عشر: في قوله (ع) على رأسه غمامة. وبإسناده عن عبد الله بن عمر قال: قال رسول الله(ص): يخرج المهدي وعلى رأسه غمامة فيها مناد ينادي هذا المهدي خليفة الله فاتبعوه. السابع عشر: في قوله (ص) على رأسه ملك. وبإسناده عن عبد الله بن عمر قال: قال رسول الله(ص): يخرج المهدي وعلى رأسه ملك ينادي: هذا المهدي فاتبعوه. الثامن عشر: في بشارة النبي (ص) امته بالمهدي. باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): ابشركم بالمهدي يبعث في أمتي على اختلاف من الناس وزلازل فيملأ الأرض عدلاً وقسطا كما ملئت ظلماً وجوراً يرضى عنه ساكن السماء وساكن الارض يقسم المال صحاصاً فقال له رجل: وما صحاصاً؟ قال: السوية بين الناس

XIX. The Mahdi’s Name: ‘Abdullah Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The Hour shall not come until a man from my progeny will rule. His name is like my name. He will fill the earth with equity and justice as it will be full of oppression and tyranny.” XX. His Patronym: Hudhaifa says, Said the Messenger of Allah (a.s), “If there should not remain but a single day from the world, Allah will send a man therein whose name is my name, his character my character, and his patronym is Abu ‘Abdillah.”

XXI. Ibn ‘Omar says, Said the Messenger of Allah (a.s), “The world will not go away until Allah sends a man from my household. His name will be like my name, and his father’s name like my father’s. He will fill it with equity and justice as it will be full tyranny and oppression.” XXII. His Equity: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “Verily the earth will be beset with oppression and hostility. Then a man will rise from my Ahl al-Bait, who will fill it with equity and justice, as it will be replete with tyranny, hostility, and oppression.”

XXIII. His Character: ‘Abdullah says, Said the Messenger of Allah (a.s), “A man will rise from Ahl al-Bait; his name will be like mine and his character will be like mine. He will fill the earth with equity and justice.”

XXIV. His Munificence: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “In latter days when mischief manifest, a man will come who is called the Mahdi. His grants will be so very pleasant.”

XXV. His Knowledge of the Conduct of the Prophet: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “A man will rise from my Ahl al-Bait and act upon my conduct. Allah will descend for him blessings from the heavens. The earth will bring forth its bliss. Through him the earth will be beset by equity and justice, as it will be replete with oppression and tyranny. He will rule over this Ummah for seven years and will disembark at Jerusalem.”

XXVI. His Coming and His Standards: Thawba-n says, The Messenger of Allah (a.s) said “When you see black standards coming from Khurasa-n, then come to them even if you have to crawl on snow, for the Vicegerent of God the Mahdi is amidst them.”

XXVII. His Coming from the East: ‘Abdullah said, We were sitting with the Messenger of Allah (a.s) when a group of youths from the Children of Ha-shim came. When the Prophet saw them, his eyes drowned in tears and his color changed. The companions said, “O’ Messenger of Allah, we see in your visage something which we dislike.” He said, “We, the Ahl al-Bait, Allah has chosen the hereafter for us over this world. My Household will see trials, banishment, and ostracism after me, until a nation comes from the east carrying black standards.

التاسع عشر: في اسم المهدي (ع). وبإسناده عن عبد الله بن عمر قال: قال رسول الله(ص): لا يقوم الساعة حتى يملك رجل من أهل بيتي يواطئ اسمه اسمي يملأ الأرض عدلاً وقسطاً وكما ملئت ظلماً وجوراً. العشرون: في كنيته (ع). وبإسناده عن حذيفة، قال: قال رسول الله(ص): لو لم يبق من الدنيا إلا يوم واحد لبعث الله فيه رجلا اسمه اسمي وخلقه خلقي يكنى أبا عبد الله (ع). الحادي والعشرون: في ذكر اسمه. وبإسناده عن ابن عمر قال: قال رسول الله(ص): لا يذهب الدنيا حتى يبعث الله رجلاً من أهل بيتي يواطئ اسمه اسمي واسم أبيه اسم أبي يملأها قسطاً وعدلاً كما ملئت جوراً وظلماً. الثاني والعشرون: في ذكر عدله (ع). وبإسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): لتملأن الارض ظلماً وعدواناً ثم ليخرجن رجل من أهل بيتي حتى يملأها قسطاً وعدلاً كما ملئت جورا (عدوانا) وظلماً. الثالث والعشرون: في خلقه. وبإسناده عن زر، عن عبد الله قال: قال رسول الله(ص): يخرج رجل من أهل بيتي يواطئ اسمه اسمي وخلقه خلقي يملأها قسطاً وعدلاً. الرابع والعشرون: في عطائه (ع). باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): يكون عند انقطاع من الزمان وظهور من الفتن رجل يقال له: المهدي يكون عطاؤه هنيئاً. الخامس والعشرون: في ذكر المهدي (ع) وعلمه بسنة النبي (ص). باسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): يخرج رجل من أهل بيتي ويعمل بسنتي وينـزل الله له البركة من السماء وتخرج الارض بركتها وتملا به الارض عدلا كما ملئت ظلماً وجوراً، ويعمل على هذه الأمة سبع سنين وينـزل بيت المقدس. السادس والعشرون: في مجيئه وراياته. وبإسناده عن ثوبان أنه قال: قال رسول الله(ص): إذا رأيتم الرايات السود قد أقبلت من خراسان فائتوها ولو حبوا على الثلج فان فيها خليفة الله المهدي. السابع والعشرون: في مجيئه من قبل المشرق. وبإسناده عن عبد الله قال: بينا نحن عند رسول الله(ص): إذا أقبلت فتية من بني هاشم فلما رآهم النبي (ص) اغرورقت عيناه وتغير لونه، فقالوا: يارسول الله ما نـزال نرى في وجهك شيئا نكرهه؟ فقال: إنا أهل بيت اختار الله لنا الآخرة على الدنيا وإن أهل بيتي سيلقون بعدي بلاءً وتشريداً وتطريداً حتى يأتي قوم من قبل المشرق ومعهم رايات سود

They will demand the right and will be denied. So they will wage wars and will be victorious and will be given what they asked for. But they do not accept it until they proffer it to a man from my Household. He will fill the earth with equity and justice, as they have beset it by tyranny. Whoever reaches that time from amongst you must come to them even if he has to crawl over ice.”

XXVIII. Islam’s Honorability Through Him: Hudhaifa says, I heard the Messenger of Allah (a.s) say, “Pity for this Ummah from tyrannical rulers! How will they be murdering and frightening the pious until one has to acknowledge obedience to them! The God-fearing believer will put on with them on his tongue and run away from them in his heart.

When Allah, the Exalted, desires to render Islam honorable again, He will break every hostile tyrant. And He is All-Powerful over anything He desires and to set this Ummah right after its corruption.” He said, “O’ Hudhaifa, even if there should not remain but a single day from the world, Allah will prolong that day until a man from my Household rules. Fights will be waged on his hands and Islam will become manifest. He will not violate His promise and He is Swift in reckoning.”

XXIX. The Leisure of the Ummah During the Reign of the Mahdi: Abu Sa‘i-d al-Khidri narrates that the Messenger of Allah (a.s) said, “My Ummah will enjoy a leisure in the time of the Mahdi (a.s) the like of which they have never enjoyed. The heavens will shower over them bountifully and the earth will not leave any vegetation but to bring it forth.”

XXX. He is a Liege of the Paradise: Anas Ibn Ma-lik says, The Messenger of Allah (a.s) said, “We the sons of ‘Abd al-Mutallib are the lieges of the Paradise: I, my brother ‘Ali, my uncle Hamzah, Ja‘far, Hasan, Husain, and the Mahdi.” XXXI. His Kingdom: Abu Huraira says, The Messenger of Allah (a.s) said, “If there should not remain but one night for the world, a man from my Household will rule therein.”

XXXII. His Rule: Thawba-n says, Said the Messenger of Allah (a.s), “Three men, all of them sons of a caliph, will be killed before your treasure, which will not go to anyone of them. Then black standards will come and they will massacre them, a massacre never done by any nation. Then the Caliph of God, the Mahdi, will come. When you hear him, come to him and pledge allegiance to him, for he is the Caliph of God, the Mahdi.”

XXXIII. Coming to Him and Pledging Him Allegiance: Thawba-n says, Said the Messenger of Allah (a.s), “Black standards will come from the direction of the east. Meseems as their hearts are blocks of iron. Whoever hears about them must come to them and pledge them allegiance, even if they have to crawl over ice.”

XXXIV. Through Him Allah will Bring Hearts Together: The Prince of the Believers (a.s) says, I said, “O’ Messenger of Allah, is the Mahdi from us the Household of Muhammad or from the others?”

فيسألون الحق فلا يعطونه فيقاتلون وينصرون فيعطون ما سألوا فلا يقبلون حتى يدفعوه إلى رجل من أهل بيتي فيملأها قسطاً كما ملؤوها جوراً فمن أدرك ذلك منكم فليأتهم ولو حبواً على الثلج. الثامن والعشرون: في مجيئه (ع) وعود الاسلام به عزيزاً. وبإسناده عن حذيفة قال: سمعت رسول الله(ص) يقول: ويح هذه الأمة من ملوك جبابرة كيف يقتلون ويخيفون المطيعين إلا من أظهر طاعتهم فالمؤمن النقي يصانعهم بلسانه، ويفر منهم بقلبه فإذا أراد الله(عزوجل) أن يعيد الاسلام عزيزاً قصم كل جبار عنيد وهو القادر على ما يشاء أن يصلح امة بعد فسادها فقال (ع): يا حذيفة لو لم يبق من الدنيا إلا يوم واحد لطول الله ذلك اليوم حتى يملك رجل من أهل بيتي تجري الملاحم على يديه ويظهر الاسلام لا يخلف وعده وهو سريع الحساب. التاسع والعشرون: في تنعم الأمة في زمن المهدي (ع). وبإسناده عن أبي سعيد الخدري عن النبي (ص) قال: يتنعم أمتي في زمن المهدي (ع) نعمة لم يتنعموا قبلها قط: يرسل السماء عليهم مدراراً ولا تدع الارض شيئاً من نباتها إلا أخرجته. الثلاثون: في ذكر المهدي وهو سيد من سادات الجنة. وبإسناده عن أنس بن مالك أنه قال: قال رسول الله(ص): نحن بنو عبد المطلب سادات أهل الجنة أنا وأخي علي وعمي حمزة وجعفر والحسن والحسين والمهدي. الحادي والثلاثون: في ملكه. وبإسناده عن أبي هريرة قال: قال رسول الله(ص): لو لم يبق من الدنيا إلا ليلة لملك فيها رجل من أهل بيتي. الثاني والثلاثون: في خلافته. وبإسناده عن ثوبان قال: قال رسول الله(ص): يقتل عند كنـزكم ثلاثة كلهم ابن خليفة ثم لا يصير إلى واحد منهم ثم تجئ الرايات السود فيقتلونهم قتلا لم يقتله قوم ثم يجيئ خليفة الله المهدي فإذا سمعتم به فائتوه فبايعوه فانه خليفة الله المهدى. الثالث والثلاثون: في قوله (ع) إذا سمعتم بالمهدي فائتوه فبايعوه. وبإسناده عن ثوبان قال: قال رسول الله(ص): تجيئ الرايات السود من قبل المشرق كأن قلوبهم زبر الحديد فمن سمع بهم فليأتهم فبايعهم ولو حبواً على الثلج. الرابع والثلاثون: في ذكر المهدي وبه يؤلف الله بين قلوب العباد. وبإسناده عن علي بن أبي طالب (ع) قال: قلت: يارسول الله(ص) أمنا آل محمد المهدي أم من غيرنا؟

He said, “Rather, he is ours. Allah will complete the religion through him, as He opened it through us. Through us they are rescued from mischief, as they were rescued from polytheism. Through us Allah will bring their hearts together as brothers after the hostility of mischief, as He brought them together as brothers in their religion after the hostility of polytheism.”

XXXV. No Pleasure in Life after the Mahdi: ‘Abdullah Ibn Mas‘u-d says, Said the Messenger of Allah (a.s), “Even if there should not remain for this world but a single night, Allah will prolong that night until a man from my Household becomes the ruler. His name is my like my name and his father’s name is like my father’s. He will fill it with equity and justice as it will be beset by oppression and tyranny. He will distribute wealth equally. Allah will cast contentment in the hearts of this Ummah. He will rule for seven or nine years. There is no pleasure in life after the Mahdi.”

XXXVI. His Conquest of Constantinople: Abu Huraira says, Said the Messenger of Allah (a.s), “The Hour shall not rise until a man from my Household rules over. He will conquer Constantinople and the Mount of Dailum. Even if there should not remain but one day [from the life of the world], Allah will prolong that day until he conquers it.”

XXXVII. He will come after Tyrants: Qais Ibn Ja-bir narrates from his father, from his grandfather, that the Messenger of Allah (a.s) said, “After me there will be caliphs, and after the caliphs emirs, and after the emirs tyrant kings. Then a man from my Household will rise who will fill the earth with justice after it will be beset with tyranny.”

XXXVIII. Jesus Prays Behind Him: Abu Sa‘i-d al-Khidri says, Said the Messenger of Allah (a.s), “Ours is the one that Jesus the son of Mary will pray behind him.”

IXL. He Converses with Jesus: Ja-bir Ibn ‘Abdillah says, Said the Messenger of Allah (a.s), “Jesus the son of Mary (a.s) will descend. Their leader, the Mahdi will say, ‘Come lead our prayers.’ He will say, ‘Behold, there is a certain leader over us, as a token of dignity from Allah, the Exalted, for this Ummah.’”

XL. Al-Mahdi: ‘Abdullah Ibn al-‘Abba-s says, Said the Messenger of Allah (a.s), “Never shall perish an Ummah in the beginning of which I am, in the end of which is Jesus the son of Mary, and at the middle of which is the Mahdi.”

38- Kashf al-Ghumma: Al-Sheikh Abu ‘Abdillah Muhammad Ibn Yusuf Ibn Muhammad al-Sha-fi‘i- has brought the following in his book Kifa-ya al-Ta-lib fi Mana-qib ‘Ali Ibn Abi Ta-lib, in the beginning of which he has said, “I have compiled this book without relying on Shi-‘a sources, to make the argument stronger.” He has this to say about the Mahdi.

فقال رسول الله(ص): لا بل منا يختم الله به الدين كما فتح بنا، وبنا ينقذون من الفتن كما انقذوا من الشرك وبنا يؤلف الله بين قلوبهم بعد عداوة الفتنة إخوانا كما ألف بينهم بعد عداوة الشرك إخوانا في دينهم. الخامس والثلاثون: في قوله (ع) لا خير في العيش بعد المهدي (ع) وبإسناده عن عبد الله بن مسعود قال: قال رسول الله(ص): لو لم يبق من الدنيا إلا ليلة لطول الله تلك الليلة حتى يملك رجل من أهل بيتي يواطئ اسمه اسمي واسم أبيه اسم أبي يملأها قسطاً وعدلاً كما ملئت ظلماً وجوراً ويقسم المال بالسوية ويجعل الله الغنى في قلوب هذه الأمة فيملك سبعاً أو تسعاً لا خير في العيش بعد المهدي. السادس والثلاثون: في ذكر المهدي وبيده تفتح القسطنطينية وبإسناده عن أبي هريرة عن النبي (ص) قال: لا تقوم الساعة حتى يملك رجل من أهل بيتي يفتح القسطنطينية وجبل الديلم ولو لم يبق إلا يوم واحد لطول الله ذلك اليوم حتى يفتحها. السابع والثلاثون: في ذكر المهدي وهو يجئ بعد ملوك جبابرة وبإسناده عن قيس بن جابر، عن أبيه، عن جده أن رسول الله(ص) قال: سيكون بعدي خلفاء ومن بعد الخلفاء امراء ومن بعد الامراء ملوك جبابرة ثم يخرج رجل من أهل بيتي يملأ الأرض عدلاً كما ملئت جوراً. الثامن والثلاثون: في قوله (ع) منا الذي يصلي عيسى بن مريم (ع) خلفه وبإسناده عن أبي سعيد الخدري قال: قال رسول الله(ص): منا الذي يصلي عيسى ابن مريم (ع) خلفه. التاسع والثلاثون: وهو يكلم عيسى بن مريم (ع) وبإسناده عن جابر بن عبد الله قال: قال رسول الله(ص): ينـزل عيسى بن مريم (ع) فيقول أميرهم المهدي: تعال صل بنا فيقول: ألا إن بعضكم على بعض امراء تكرمة من الله(عزوجل) لهذه الأمة. الاربعون: في قوله (ص) في المهدي (ع) وبإسناده يرفعه إلى محمد بن إبراهيم الامام حدثه أن أبا جعفر المنصور حدثه عن أبيه، عن جده، عن عبد الله بن العباس رضي الله عنهما قال: قال رسول الله(ص): لن تهلك امة أنا في أولها وعيسى بن مريم في آخرها والمهدي في وسطها.

38- كشف الغمة: ذكر الشيخ أبو عبد الله (ع) محمد بن يوسف بن محمد الشافعي في كتاب كفاية الطالب في مناقب علي بن أبي طالب وقال في أوله: إني جمعت هذا الكتاب وعريته من طرق الشيعة ليكون الاحتجاج به آكد فقال: في المهدي (ع).


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