Alhassanain(p) Network for Heritage and Islamic Thought

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When Power and Piety Collide

A Critical Analysis of Early Caliphate in Islam, Understanding the Present by Knowing the Past

Author(s): Sayyid Moustafa Al-Qazwini

www.alhassanain.org/english

An in-depth study and analysis of the early Islamic history and caliphate and personalities of the first three caliphs based on Sunni sources in order to understand the difference between Shi’a and Sunni schools of thought.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Prologue 8

Acknowledgement 12

Dedication 13

Chapter 1: Smashing the Idols of Tribalism 14

Chapter 2: Quraysh Group 17

Development of the Quraysh Group 17

Objective of the Quraysh Group 17

Emergence of the Quraysh Group 18

Quraysh Group Appears on the Scene 19

“Calamity of Thursday” 19

Chapter 3: The Saqifah Union 21

Chronicles of Saqifah 21

Chapter 4: Political Policies of Quraysh 27

Political Practices of the Quraysh Group 27

Selection of the First Six Caliphs 28

Dialogue between Abdullah Ibn al-Abbas and ‘Umar Ibn al-Khattab 30

Chapter 5: Backlash 32

Attempt to Burn the House of Fatima al-Zahra 32

Regret for the Actions Taken Against Fatima 34

Usurping the Land of Fadak 35

Story of Fadak 36

Stand Against Imam ‘Ali 41

Chapter 6: Transition of the Group 43

The Cursed Tree 43

Chapter 7: Prohibition of Transcribing the Hadith 45

Chapter 8: Legacy of the Quraysh on the Hadith 50

Hadith of the “Ten People Guaranteed Paradise” 51

‘Umar Ibn al-Khattab 52

Fabrications Involving the Qur’an 55

Hadith of the Twelve Successors 56

Where Did the Hadith Fictions Come From? 57

Chapter 9: Arduous Truth 59

Defining Sahabah 59

How the Sahabahs Define “Companionship” 60

(1) Al-Firqa al-Kamiliyah and the Ghulat 60

(2) Adalat al-Sahabah, Integrity of the Companions 60

(3) The Qur’an, the Prophet, and the Ahlul Bayt 60

Hadith of “the Stars” 61

Flaws found in the Companions in the Established Hadith 61

Participation of the Companions in the Battles 62

Battle of Uhud 62

Battle of Badr 63

Battle of Khaybar 63

Battle of Hunayn 64

Conquests of the First Three Caliphs 64

A Brief Introduction to the Prophet’s Companions 65

Abu Bakr (Ibn Abi Quhafah) 65

‘Umar Ibn al-Khattab Ibn Nafeel Ibn Uday Ibn Ka’ab 65

‘Uthman Ibn al-Affan 70

Innovations of ‘Umar Ibn al-Khattab 71

Changes During ‘Umar’s Reign 71

Other Actions performed by ‘Umar 73

‘Uthman Ibn al-Affan 74

Al-Waleed Ibn Uqbah 75

‘Uthman’s Innovations 76

An Analysis of ‘Uthman’s Motivations 79

Chapter 10: The Ummah Fractures 80

When did Shiaism Come About? 80

Why the Focus on Ahlul Bayt? 82

Qur’anic Verse on those who Possess Knowledge 82

The Verse of Purity (Ayat al-Tatheerah) 82

The Verse of Malediction (Ayat al-Mubahilah) 83

Status of the Ahlul Bayt 84

Sanctity of the Ahlul Bayt 84

Ahlul Bayt - According to the Prophet 84

Rafidah (The Rejecters) 85

How “Shi’a Islam” Originated 85

Abdullah Ibn Saba: Myth or Reality? 85

Four Schools of Thought 87

Hanafi School (Al-Madhab al-Hanafi) 87

Maliki School of Thought (Al-Madhab al-Maliki) 89

Shafi’i School of Thought (Al-Madhab al-Shafi’i) 90

Hanbali School of Thought (Al-Madhab al-Hanbali) 90

Conclusion 92

Glossary 96

A 96

B 96

D 96

F 96

G 96

H 96

I 97

J 97

K 97

M 97

N 98

Q 98

R 98

S 98

T 98

U 98

W 98

Y 98

Notes 100

Prologue

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ آبَآءَنَآ أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ

When it is said to them: ‘Follow what Allah hath revealed,’ they say: ‘Nay! We shall follow the ways of our fathers.’ What! Even though their fathers were void of wisdom and guidance? (Holy Qur’an, 2:170)

In our present era, it is most disturbing for many Muslims and non-Muslims alike to witness the escalating rise in sectarian violence between the Shi’a and Sunni followers of Islam, particularly in places such as Iraq, Afghanistan, and Pakistan. Some people, including Muslims, ask why the Shi’a and Sunni are violently murdering each other; is there something in the history of the Muslims that continues to spark such hatred and violence today; why does one sect accuse the other of heresy; and why is one sect of the Muslims considered as“mainstream,” while the other wing is branded unconventional and literally pacified?

Unquestionably, seeded in the history of Islam is the answer - in particular, the political course that was taken following the death of the Holy Prophet and the way in which the early history of Islam was written. They say that history is bound to repeat itself and this is much more apparent today because the remnants and unconsciousness of Muslims in regards to their own history is affecting Muslims today.

The account of the Muslims is not the classical historical case of not knowing their past, but rather, it is of not knowing thetruth of its past. Thus, a closer examination into the past political and historical accounts of Islam is needed.

As a Muslim scholar, I get numerous questions from Muslims, both of the Shi’a and Sunni following (but mainly from Sunni parishioners), as to the differences between the Shi’a and Sunni communities. The answer does not lie in a simple stated sentence or two, but rather, it requires an honest, detailed account and interpretive explanation of the past.

Hence, a truthful and comprehensive contemporary account must be told in order for sincere seekers to understand what happened to the Muslims, and why, in particular, some refer to themselves as being Shi’a.

Over fourteen hundred years have passed since Prophet Muhammad bonded rival tribes, united neighbors, and partnered others to form one community - the Muslim ummah. However, from the moment that Prophet Muhammad publicly declared his prophethood and message until now, the internal relationship of the Muslim ummah has yet to synthesize fully because of the Shi’a-Sunni division.

This is not to say that there is an internal rift within Islam, far from that! Muslims are united in the same God, they recite the same Holy Qur’an, face the same qiblah (direction of prayer), fast the same month (of Ramadhan), and perform the pilgrimage to the same House (Ka’abah).

Nonetheless, there is a domestic struggle and this strain is embedded in the historical and political account of Islam; in particular, the caliphates1 of Abu Bakr,2 ‘Umar Ibn al-Khattab,3 and ‘Uthman Ibn al-Affan.4

For many Muslims, the first three caliphs are highly revered and the unquestioning belief in the righteousness of them as the“rightly guided” caliphs lies at the heart of many Muslims’ faith. Nonetheless, the stark realization that these caliphs made severe misjudgments may surprise some, perhaps even bewilder or shatter their belief. Uncovering the truthful facts of the first three caliphs may seem disrespectful for some; however, this is actually a respectful attempt to restore Islam to its pristine, original form brought by Prophet Muhammad.

As difficult as it may be, we (Muslims) must be able to objectively examine the history of these three caliphs, re-examine and filter out our hadith sources, and then make sound judgment based on facts.

Since the“split” of the Muslims (Shi’a and Sunni) can be summoned to have intensified during the administration of the first three caliphs, and much of today’s estrangement of the Muslims can be traced back to their government, consequently, this book will outline the character, actions, qualifications, and consequences of these three individuals.

The reports are based solely on the historical accounts of Sunni sources, such as the respected texts:Sahih al-Bukhari andSahih al-Muslim , and other renowned Sunni scholars. Thus, no claim can be argued that the author is vindictively judging the three caliphs from outside sources. Furthermore, the readings will also cover the view of the Shi’a and shed some light as to why the Shi’a have been marginalized throughout the Muslim history.

As a scholar of Islam and a member of the Muslim ummah, this writing is not intended to be derogatory, or as an attempt to maliciously blame some, or as a means to jostle the past of the Muslims; nor is it an opportunity by the author to insult or expose the weaknesses of some companions.

Rather this work is an attempt to shed light and present an unbiased account of their actions and the subsequent results on the ummah, such as their plans to dominate the Muslim leadership, the need to develop the science of Hadith (Prophetic traditions), discordant ideological interpretations, and the emergence of the schools of thought.

Furthermore, this work is not meant to stir sectarian conflict or to cause a deeper fissure amongst the schools either. I am well aware and sensitive to the fact that this is a delicate issue and I take to practice every means possible to express my sentiments and academic knowledge respectfully and rationally.

Throughout the years of humbly serving my faith, I have maintained an open venue to foster intrafaith engagements and reconciliation. The time has come for Muslim scholars to set aside their differences and rise to the occasion and challenges by addressing their internal division in an honest, academic, and composed fashion.

All provocations and polemics must desist on both fronts and a deep knowledge of being acquainted first-hand about each other’s history,

ideology, and stance are critical ingredients for any plausible discussions or solutions to arise.

For many years, it has been rumored that the Shi’a do not favor the companions of the Prophet; however, the reality is that the Shi’a have always revered, respected, and acknowledged many of the companions. Over 100,000 companions lived during the time of the Prophet - most were sincere, but not all of them and even the Holy Qur’an attest to this (al-Qur’an, c. 635 & c. 9:1016 ).

We recognize and pay tribute to those who sincerely serviced, sacrificed, and gave their lives for the sake of Islam and the Prophet.7 The Shi’a are highly recognized for paying their respect to many companions of the Prophet who were martyred to advance Islam. We make yearly pilgrimages to their places of burial - their mausoleums and even to the battlegrounds where they lost their lives. Despite the love we have for the faithful martyrs of Islam, still we are continuously branded as those who dislike the companions.

The Shi’a have primarily been the most misunderstood of the Muslim schools of thought. It has been the case throughout Muslim history and until now that the Shi’a ideology and its followers are persecuted and ridiculed. In recent times, it is been more accelerated politically after the invasion of Iraq in 2003. The Muslim world then witnessed an increasing attack against Shi’a Islam and its followers. A tsunami effect of ignorance and prejudice batters the Shi’a.

Unsubstantially described as“interpreting their own form of Islam,” the Shi’a have been hammered with radical accusations as being“renegades” and“rebellious” by those who believe that the Shi’a doctrine is some form of a“cult” or that it is at“odds” with mainstream Muslims.

Some known and well-respected Sunni scholars, from the past until the present, have from time to time labeled the Shi’a followers as“innovators,” some even going as far as calling them“heretics.” Such labeled biases spread doubt and fear amongst the ummah, and even worse, mistrust.

What is more is that intellectual and moderate Muslim leaders have largely ignored the incredulous accusations and labeling. The silence by those religious leaders has engendered more ignorance and division amongst the Shi’a-Sunni schools and their followers.

The fallacy about Shi’a Islam needs to end and this is where my duty and obligation lies, for Allah says in the Holy Qur’an:

“To make it known and clear to mankind and not to hide it.” (3:187)

I stand to defend any dehumanizing portrayal of the Shi’a by adversaries, and it is my duty to expunge the rumors that have beleaguered us (Shi’a) for many centuries.

An honest and unabashed work is far overdue on this subject. I have no secret agenda, nor the need to practice the license of taqiyyah,8 and I stand free of any association to proselytize the Shi’a school of thought.

These are far from my objective; rather, my aim is to put forward the historical truth objectively about what some of the companions did systematically during the life of the Prophet and following his death, and to allow the reader to make his or her own sound conclusion.

Every Muslim, in fact, every human being bears the moral responsibility of seeking out the truth. For those who are sincerely searching for the truth, they must put aside any personal opinion and approach this work without pretense or prejudice views.

Although the history of Islam has hitherto led a tenuous path, the damage is not irreparable, for Allah says in the Noble Qur’an:

“Allah does not change the condition of the people until they change what is within them.” (c. 13:11)

The Muslims have freedom of choice and the Muslims still have the opportunity to liberate themselves and go forward as an ummah, united in submission to Allah.

I welcome any contributing comments provided they are based and structured academically and rationally, mutually accepted amongst the various Muslim scholars, and free of personal rhetoric.

Sayed Moustafa al-Qazwini

January 2009: Muharram 1430

Orange County, California

USA

Acknowledgement

This publication of this book would not have been possible without the effort, sacrifice, and sincere dedication of a few people that the Almighty has graced me with.

First, my gratitude must be expressed to Sister Fatma Saleh, her imprint on this book is unspoken. Second, much appreciation goes to Shaykh Saleem Bhimji for the typesetting and cover design; and his wife, Sister Arifa Hudda for the editing of this work. Publication of this book was made possible by the Ahlul Bayt Society (www.12imams.com).

Dedication

This book is dedicated to my honorable father and mother. My father who taught me the ways of Islam, in its humbleness and reasoning, and nurtured me in the love for Allah, Glorified and Exalted is He, the Prophet, and his immaculate Household. Moreover, for my mother, for her unconditional love and patience in raising me into the person that I am today. To them both I am eternally grateful.

******

It is customary in Islam that when the name of Allah, Prophet Muhammad, the other prophets, or imams (descendants and successors of Prophet Muhammad) is enunciated, the following phrases are mentioned:

Allah - “Glorified and Exalted is He” (Subhannah wa-tallah).

Prophet Muhammad-“Peace be upon him and his family.”

After the names of prophets, imams from the family of Prophet Muhammad and his daughter -“Peace be upon him/her.”

With great respect, admiration, recognition, and praise, I have omitted the mentioned phrases for the sake of continuity.

Chapter 1: Smashing the Idols of Tribalism

وَجَعَلُوا لِلَّهِ أَندَاداً لِّيُضِلُّوا عَنْ سَبِيلِهِ قُلْ تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى ٱلنَّارِ

And they set up (idols) as equal to Allah, to mislead (men) from His Path! Say, ‘Enjoy [for a while], for indeed your destination is towards the Fire!’ (Holy Qur’an, 14:30)

As befits the final Messenger of Allah, Prophet Muhammad was born into the noblest Arab family of his region, the tribe of Bani Hashim in Arabia, in the sixth century. His prestigious lineage stretched back to Prophet Ibrahim, and his ancestors distinguished themselves through integrity, (belief in) monotheism, and bravery.

His virtues were visible amongst the Quraysh tribes who entitled him as “Muhammad, the Truthful and the Trustworthy One(As-Sadiq al-Ameen) .” When Allah called upon Prophet Muhammad to publicly declare his prophethood, these virtues assisted him to bring forth the message of Islam.

For that environment, the revolutionary message of Islam shattered tribal, ethnic, and imperial barriers. In a society where ancestry dictated respect and exclusiveness, the Prophet proclaimed the opposite, he said,“Anyone who has an atom’s weight of prejudice in his heart will not enter Paradise.” 9 In stark contrast to the highly stratified society to which Islam came, the Prophet paralleled the rich with the poor, the desert nomads with the urban dwellers, and the rulers with the ruled, side by side in prayer to Allah at the Holy Ka’abah.

Their monotheism came at a time when the Ka’abah, initially reconstructed by Prophet Ibrahim had been usurped for idol worshipping, and members of the Prophet’s extended tribe, the Quraysh relied upon the revenue from the pilgrims who flocked to the House of Idols. Needless to say, the majority of the Quraysh were less than pleased with the idea of destroying the statues and lucrative income for the sake of restoring the foundation of monotheism.

Understandably then, despite his noble roots, the tribal relation with the Prophet became chafe as he rapidly spread the messages of unity, equality, and monotheism. Accustomed to their status as the highest of the high, the Quraysh were less than thrilled with the proclamation from God that read:

ياَ أَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنْثىٰ وَجَعَلْنَاكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَارَفُوۤا إِنَّ أَكْرَمَكُمْ عِندَ ٱللهِ أَتْقَاكُمْ إِنَّ ٱللهَ عَلِيمٌ خَبِيرٌ

O Mankind! We created you from a male and a female and then made you into nations and tribes only that you might recognize each other; verily, the most honoured of you before Allah is the most righteous. (49:13)

While the sincere people, such as the Prophet’s cousin, ‘Ali Ibn Abi Talib, the Prophet’s wife, Khadijah bint Khuwaylid, ‘Ali’s father who was also the uncle of the Prophet, Abu Talib, and the Prophet’s uncle, Hamzah Ibn Abdul Muttalib immediately recognized the truth and devoted their lives to it, the majority of the Prophet’s tribe (Quraysh) threw all of their might and fury against the Prophet. War, sanctions, murder, and exile were the welcome that they gave their kinsman in return for his dedication towards

Allah and for many years, they proved to be the staunchest enemies of Islam.

Since the early Muslims were few, the Quraysh were secure in their ridicule of the Prophet, whom they considered as an insane maniac. However, Allah states otherwise,

“And you are not, by the grace of your Lord, possessed.” (68:2)

However, his movement progressed from a diminutive posture to a fast growing threat against the powerful figures of the Quraysh. Increasingly, the Prophet and his mounting followers became incessantly persecuted. The Prophet saw no choice but to leave his beloved birthplace of Mecca and take up the invitation by the people of Madinah10 to foster Islam.

The move to Madinah became a decisive maneuver. Nothing could have aided Islam more because the inhabitants of Madinah were ready and willing to join the cause of Islam and bring forth Islam from the inner-personal to the public sphere. Even military oppositions by the Quraysh could not stop the exploding spread of the message of Islam. After nine years of exile, at the command of Allah, the Muslims were prepared to retake the seat of monotheism and restore Mecca to the rule of the Prophet, rather than the rule of idolaters.

Even after the final conquest of Mecca by the Muslims, most of the Quraysh still vehemently opposed the message of Islam. Thus, two options faced those who opposed Islam - either merge with the Muslims or become marginalized.

Many of the harshest enemies of Islam who had hitherto, at the least, thrown trash and stones at the Holy Prophet, artificially converted to Islam. Swiftly some of his formidable foes became his closest companions. Commanders who had staunchly fought against him for many years now feigned to his side, such as Abu Sufyan from the clan of the Bani Umayyah and Khalid Ibn al-Waleed. Since they could not defeat the Prophet, his enemies saw no other choice but to superficially join him.

Undoubtedly, many of these conversions were sincere and the Qur’an testifies to this,

“And as to the foremost from among the Muhajireen (Immigrants from Mecca) and Ansar (Helpers from Madinah) and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him…” ( 9:100)

In fact, Muslims today owe a great deal of gratitude to those who initially fought for and supported Islam. Their sacrifices led to the success of Islam’s survival and continuous drive. Nonetheless, as evincedby Surah al-Munafiqun (The Hypocrites - c. 63) andSurah al-Taubah (The Repentance - c. 9) faith did not enter all of their hearts:

إِذَا جَآءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ الله وَاللهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُون

When the hypocrites come to you, they say, ‘We bear witness that you are indeed the Messenger of Allah.’ Surely, Allah knows that you are indeed His messenger, and Allah bears witness that the hypocrites are indeed liars. (63:1)

وَمِمَّنْ حَوْلَكُمْ مِّنَ ٱلأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ ٱلْمَدِينَةِ مَرَدُواْ عَلىٰ ٱلنِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

Round about you [Muhammad and his community] and among you in Madinah are hypocrites and they are obstinate in hypocrisy. You do not know them, We know them, twice shall We punish them and in addition they shall be sent to a grievous penalty. (9:101)

Chapter 2: Quraysh Group

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِنْ نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللهِ شَهِيدًا

Whatever good happens to you is from Allah. But whatever evil (calamities) happens to you is from your (own) soul. And We have sent you as an apostle to (instruct) humankind. And enough is Allah as a witness. (Holy Qur’an, 4:79)

Development of the Quraysh Group

While some of the Quraysh truly believed in and supported the message of Islam and the Messenger of God without any self-ambition, others also believed but aspired for more. They saw an opportunity on the horizon for future power and that path was through political means.

Thus, a group formed that consisted of several companions who belonged mainly to the Quraysh tribe. Amongst those who were at the forefront of this power group were some of the most prominent companions, such as Abu Bakr Abdullah Ibn Abi Quhafah, ‘Umar Ibn al-Khattab, ‘Uthman Ibn al-Affan, Al-Mugheerah Ibn Shu’bah, Abu Musa al-Ashari, Salim Mawla Abi Hudayfah, Husayd Ibn Hudayr, Basheer Ibn Sa’d, Muhammad Ibn Muslim, Ma’adh Ibn Jabal, and Zayd Ibn Thabit.

This Quraysh group began its development at a time when the Prophet was setting roots in Madinah. In the span of a few years, the Prophet had revolutionized, empowered, and united dissident tribes to form an Islamic nation. His word was the word of God and the faithful flocked to his calling.

All the same, he was still a mortal human being whose mortal life would eventually come to an end. The Quraysh group, who sought future ambition, knew that their power was limited, that is as long as the Prophet was alive. Aware that the Prophet was mortal, hence they bided their time and craftily considered the future structure of the Muslim leadership that would come after the death of the Prophet and what their role would be.

Objective of the Quraysh Group

Having lost their past influence as the keepers to the House of Idols, the Quraysh group foresaw an even greater opportunity to master an entire nation and its sizable wealth upon the death of the Prophet. Thus, they patiently waited to seize control of the leadership after the death of the Prophet, and they succeeded in their plans, for they held the first three caliphates and spawned the first Muslim dynasty - the Bani Umayyah.

Consequently, this group resolved to complete rule of the Muslim ummah to be in their hands. They might have begun some internal conflicts had some not agreed amongst themselves to allow three subdivisions of the Quraysh to hold power successively: the tribe of Taym, the tribe of Uday, and the tribe of Fihr.

Initially, they planned to first allow Abu Bakr to represent his tribe of Taym; then ‘Umar Ibn al-Khattab would represent his tribe of Uday, and then Abu Ubaydah Ibn al-Jarrah would represent his tribe of Fihr; however, as it happened, ‘Uthman Ibn al-Affan (from the Umayyah tribe) later

replaced Abu Ubaydah Ibn al-Jarrah. Finally, after the tribe of Fihr had completed its turn, the tribe of Taym would then take control again and the cycle would continue. They felt that this rotating agreement would ensure harmony within the Quraysh group and preserve the stability of their order.

However, the group excluded one vital section of Quraysh, namely the Bani Hashim tribe, the one to which the Prophet belonged. They did so overtly, under the pretext that Bani Hashim was already too powerful since the Prophet sprang from them. As ‘Umar Ibn al-Khattab explained, “The reason we did not want Bani Hashim to assume power after the death of the Prophet was that Quraysh disliked seeing both prophethood and leadership (imamah ) vested in the family of Bani Hashim.”11

This is precisely where the start of the problem began for Muslims. Initially it did not stem from Islamic ideology, or interpretation of the revelations, or the sunnah, but rather, from the old Arab rivalry that was deeply entrenched and seeded into the jealous veins of some of the branches of the Quraysh tribes. Just as ‘Umar Ibn al-Khattab said, they“disliked” seeing another family invested with so much interest.

Emergence of the Quraysh Group

During the early developing stages of the Islamic state, the Quraysh group had yet to crystallize. It was not until the departure of the Holy Prophet that the group fully emerged onto the scene. Two factors hastened its assembly and emergence: the first was the news of the Prophet’s impending death; and second was the Prophet’s repeated orders that ‘Ali Ibn Abi Talib was to succeed him in leading the Muslim ummah.12

In the tenth year of the Hijrah (632 CE), the day came when the Prophet stunned the ummah by indicating that he would soon leave the world while returning from his first and last pilgrimage, forever known as the“Farewell Pilgrimage.” Surrounded by over 100,000 hujjaj (pilgrims) in the blazing heat, near the oasis pond of Ghadir Khum,13 the Prophet was intercepted with a revelation that forced him to stop the pilgrims in their track to hear a new revelation from Allah. The revelation was as follows:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَّبِّكَ وَإِنْ لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

O Messenger! Convey what had been revealed to you from your Lord; if you do not do so, then [it would be as if] you have not conveyed His message [at all]. Allah will protect you from the people. (5:67)

After revealing this verse, the Prophet then gave his famous last sermon known asKhutbatul Widah (The Farewell Sermon).

After praising God, the Prophet openly spoke to the pilgrims that the Angel Gabriel had reviewed the Holy Qur’an with him twice that year instead of once, and this was a sign that his time of death was near.14

Then the critical question was at hand, the Prophet asked the pilgrims if he had more authority (wilayah ) over the believers than they had over themselves, to which they all replied,“yes.” Then the Prophet raised the hand of ‘Ali Ibn Abi Talib and said, “Whosoever’s master (mawla ) I am, this ‘Ali is also his master (man kuntu mawlahu fa hadha Aliyun mawlahu ).”

The order was sealed and ‘Ali Ibn Abi Talib became the Prophet’s successor by Divine order. At this point, the Prophet publicly took the oaths from those present, including Abu Bakr, ‘Umar Ibn al-Khattab,15 Ammar Ibn Yasir, Abu Dharr al-Ghifari, Salman al-Farsi, al-Miqdaad Ibn al-Aswad, and Abdullah Ibn al-Abbas. Some even approached ‘Ali to congratulate him personally, like ‘Umar Ibn al-Khattab, who said, “Congratulations Ibn Abi Talib! Today you became the leader (mawla ) of all believing men and women.”16

An excerpt of the Prophet’s farewell sermon:

It is probable that I will be called soon and I will respond. So I leave behind me among you two weighty [very worthy and important] things: the Book of Allah, which is a rope stretched between the heavens and the Earth; and my progeny [Ahlul Bayt]. For verily Allah, the Merciful, the Aware informed me that these two would never become separated from each other until they meet at the Fount of Abundance.17 Therefore, be careful how you will treat these two in my absence.

This was not the first time that the Holy Prophet had named ‘Ali Ibn Abi Talib as his successor (aside from referring to the designated members of his Ahlul Bayt that were to succeed him) on numerous occasions, such as in the“Feast of the Clan” (al-Indhar ).18 Moreover, portions of the Holy Qur’an refer to ‘Ali Ibn Talib’s successionship.19

Quraysh Group Appears on the Scene

Prior to the Prophet’s departure, the Quraysh group had been quiescent. The time was nearing and they sensed it. The first wave of the emergence began when the group distinguished itself from the population by refusing the Prophet’s orders to join the dispatch of Usama Ibn Zayd to combat the Romans, which was one of the last military maneuvers during the Prophet’s lifetime.

Although critically ill and approaching his final days, the Prophet repeatedly ordered them to join the dispatch of Usama, but they (the first three-caliphs and other companions who were present) declined to do so. Sensing that the Prophet would soon depart, the elite members of the group wanted to be in Madinah for the moment of the Prophet’s death in order to assume power, quite possibly, the precise reason why the Prophet wanted them to be away.

The situation escalated to the point where the Prophet strongly warned them by saying,“May the curse of Allah be upon the one who stays behind and does not join the army of Usama.” 20 Aside from that, they still refused and the imminent time of the death of the Prophet was drawing near.

“Calamity of Thursday”

Three days later, after refusing to join the dispatch of Usama, was when that mournful day came and the Quraysh group was ready. As the Prophet was on his deathbed, they made their most decisive move that would ensure their transitory success - a shift that would eventually divert the course of Islamic history forever. This act later became known as the“Calamity of Thursday.” This event is recorded inSahih al-Bukhari , which is considered to be the most authentic book after the Holy Qur’an in the Sunni tradition.

Gravely ill, and surrounded by some of the companions, the Prophet requested a pen and paper to narrate his will, a hadith he said that would guard the nation from misguidance.21 Sensing that the Prophet again wanted to name his successor (‘Ali Ibn Abi Talib) one last time, the companion, ‘Umar Ibn al-Khattab spearheaded the Quraysh group by interceding and declaring,“We have the book of Allah, and it suffices for us.” He then accused the Prophet of Islam of hallucinating (yahjor) because of his illness.22 An argument ensued over ‘Umar’s comment and the Prophet angrily requested them to leave.23 &24

The power ambition was too much to let pass, because long afterwards and during his reign, ‘Umar Ibn al-Khattab said regarding that day,“I knew the Prophet was going to mention the name of ‘Ali as his successor, so I objected to that and refused.” 25

After challenging the will of the Prophet, it is not surprising to witness centuries of unsettling political and ideological differences within the ummah. Perhaps, during the eras of the first four caliphs, Islam was still a spiritually inclined faith and united and bonded by primarily one following - one ummah - but the aspirations of some permitted the way of division. The institute of the khalifah was reduced to a mere political acquisition and many Muslims began their slow turn away from what Islam had intended. Corruption and greed earmarked the powerhouses of government and institutes that later sprung up during the Bani Umayyah and Bani Abbas dynasties. It can be said that the era of corruption by these dynasties had been intricately connected to the“Calamity of Thursday.”

Security before the Advent of Imam al-Mahdi (‘atfs)

Chaos and Insecurity

Because of the aggression of the big powers, the security of small governments and weak nations will decline, and freedom and security will be rendered meaningless. The powers dominant in the world will make life so difficult for weak nations and will intensify violating the rights of nations so much that they will not even allow people to breathe!

The Noble Prophet (S) described that period in this manner: “The ummahs (the followers of other creeds and schools) will take hostile action against you just like the hungry rushing to a food container.” Someone said: “Will we be attacked because we will be a minority at that time?”

The Prophet said: “Your number at that time will be many but you will become just like paper tigers. God will remove your majesty and grandeur from the hearts of your enemies and sluggishness will dominate your hearts.” Someone asked: “O Messenger of Allah! What is the cause of this sluggishness and weakness?” He (S) said: “Love of the world and abhorrence of death.”1

These two undesirable traits mentioned by the Noble Messenger are enough to prevent a nation from attaining freedom and defending its values, and make them used to an ignominious life under any circumstance even to the extent of losing their religion and the principles of their school (maktab).

The Messenger of Allah (S) said: “The advent of al-Mahdi (‘atfs) will be at the time when the world would be in chaos and full of turmoil and disorder with one group rising up against another; neither would the elder be merciful toward the young nor would the powerful have pity on the weak. In such a time God will grant him permission to rise up (qiyam).”2

Insecurity of the Highways

The extent of the chaos, insecurity and cruelty will also include the highways. At that time, God will raise up al-Mahdi and he will capture the strongholds of misguidance from the hands of the powerful. The Promised Mahdi (‘atfs) will not only take control of formidable citadels, but he will also conquer hearts blinded to the recognition of the truth and spirituality, and prepare them to accept these truths.

In addressing his beloved daughter, the Messenger of Allah (S) said: “I swear to God Who has chosen me in truth! Verily, the Mahdi of this ummah is from the progeny of al-Hasan and al-Husayn (‘a). At the time when anarchy and confusion would envelop the whole world; when seditions would arise (one after the other); when highways and roads would become insecure and groups attack each other; when neither would the old have mercy on the young nor the young respect the old; at that moment God would let a person from the progeny of these two (Imams Hasan and Husayn (‘a)) rise up to capture (and destroy) the strongholds of misguidance and conquer hearts that have been covered by the veil of ignorance and unawareness (and have been deprived of recognizing the truths).

He will rise up at the end of time - just as I rose up at the beginning of time - and fill the world with justice and equity just as it had been full of injustice and oppression.”3

Horrendous Crimes

The crimes of oppressors and leaders throughout history have been very dreadful and horrible. The pages of history are replete with oppression, injustices and crimes perpetrated by tyrannical and bloodthirsty rulers such as Genghis Khan, Hitler and Attila4 against weaker nations.

Yet, the crimes that will be committed in the world prior to the advent of Imam Mahdi (‘atfs) are among the most horrifying crimes that can ever be imagined. The execution of very young boys on the gallows; the burning of children and dipping them into molten liquids; cutting human beings into pieces by iron saws, axes, and mills are among the painful actions that governments which regard themselves as champions of human rights will perpetrate. It is the occurrence of such barbarities that will manifest the importance of the government of Hadrat Mahdi (‘atfs) - based on the description of the hadiths - as the sanctuary of the deprived.

Imam ‘Ali (‘a) described the painful events of that period in this manner: “Verily, the Sufyani will commission a group to gather the children in a certain place. Then, he will heat the oil to be used in burning them. The children will say: ‘If our fathers were opposing you, what is our sin in that we have to be burnt?’ He will select two children with the names of Hasan and Husayn and will hang them on the gallows. Thereafter, he will proceed toward Kufah and behave the same way toward the children there, hanging two children with these same names at the door of Kufah Mosque.

From there he will go out and commit crimes again. While having a spear in his hand, he will pick up a pregnant woman and turn her over to one of his supporters and order him to molest her in the middle of the road. After the molestation, he will rend asunder her stomach and take out the fetus, and nobody would be able to change such a horrible condition.”5

Imam as-Sadiq (‘a) said: “…God has completed His mercy by means of the son of the Prophet’s daughter (‘a); the same person who has the perfection of Musa (Moses), the reverence of ‘Isa (Jesus) and the patience and fortitude of Ayyub (Job). My fellows! During the period (prior to) his advent there shall be despised and abject people and their heads, just like the heads of the Turks and the people of Daylam, will be given as gifts (to despotic rulers).

They would be killed and burnt as well as terrorized, scared and intimidated. The earth would be colored with their blood while the cry and lamentation of their women would be multiplied. They are my true friends. Through them he will quell every sedition. He will eliminate commotions (and insecurities), and he will remove the chains and bonds of bondage from them. May the benediction of God be upon them as they are the guided ones!”6

Ibn ‘Abbas said: “Sufyani and Fulani will go out and fight each other in such a manner that he (Sufyani) will rend asunder the stomachs of women and put children in large pots and burn them.”7

Artat said: “Sufyani will kill whoever would oppose him. By means of saws, he will cut his opponents into two and get rid of them in burning pots. These tyrannies will last six months.”8

Wishing for Death by Those who are Alive

The Messenger of Allah (S) said: “I swear to Him in Whose hand is my life! The world shall not end unless the time would come when on passing by the graveyard, a person will throw himself onto the grave and say: ‘I wish I were in the place of the owner of this grave!’ This is while his problem is not debt but the sufferings and pressures of the day as well as tyranny and oppression.”9

By using the word “man” (rajul) in the hadith, two points can be deduced. One is that the sufferings and predicaments of that period and as such, the wish for death are not confined to a particular sect, nation or group, but everyone will undergo suffering and pain on account of the deplorable circumstances. The other point is that the word “man” indicates the extent of the pressure and difficulty of that period. This is because men usually can endure problems and inequities more than women, and the fact that men would not be able to tolerate and endure the problems and adversities of that period only shows that these predicaments would be very immense and backbreaking.

Abu Hamzah ath-Thumali narrated: Imam al-Baqir (‘a) said: “O Abu Hamzah! Hadrat Qa’im (‘atfs) will not rise up unless at the time when fear and dread would intensify, calamities and seditions would prevail (over society) and affliction and misfortune would befall the people. In addition to this, diseases would reach epidemic proportions; an intense and fatal dispute would occur among the Arabs; intense discord among the people would become rampant; religious and sectarian strife would be triggered; and the condition of the people would change to such an extent that every wisher - when he sees the brutality of the people and their violation of the rights of each other - will wish for death every day and every night.”10

Hudhayfah, the Companion of the Prophet, narrated from the Prophet (S): “Verily, a time shall come upon you when man will wish for his death although he would not be under the pressure of poverty and indigence.”11

Ibn ‘Umar said: “Verily, a time will come upon the people when the believer, on account of the magnitude of afflictions and calamities on earth, would wish for his family and himself to ride on a boat and spend their lives on the sea.”12

The Captivity of the Muslims

Hudhayfah ibn al-Yaman said: While mentioning the problems that the Muslims will face, the Prophet (S) said: “On account of the pressures to be exerted on them, they will sell free people, and men and women will be ushered into slavery. Polytheists will hire Muslims as mercenaries and sell them in the cities, and no one will be offended by this state of affairs - neither the good nor the bad and the debauchee.

“O Hudhayfah! The suffering of that period will continue in such a manner that they will lose hope, and they will find comfort and relief in bad ideas. At that point, God will send a man from among the purified ones of my progeny and the good ones of my descendants who is just, blessed and pure without even an iota of connivance (with bad elements) and indulgence (in the bad things). Through his assistance, God will endear the religion, Qur’an, Islam, and its people and humiliate polytheism.

He will always fear God and never be arrogant about his relationship (to me). He will neither put a stone over another stone nor whip anyone unless it is just and for the execution of punishment. Through him, God will annihilate innovations and seditions, open the door of truth, close the doors of falsehood, and let the Muslim captives - from whatever region they come - return to their respective motherlands.”13

Sinking into the Ground

The Messenger of Allah (S) said: “Surely, a time shall come to pass on this ummah when the day would reach the night and they would ask one another, ‘Last night, who was swallowed by the earth?’ They would also ask one another, ‘Who is still alive from among the tribe of so-and-so?’ Or, ‘Is there anybody who is still alive from so-and-so clan?’”14

Perhaps, these words allude to the wars and killings at the end of time in which with the use of advanced weapons of mass destruction, every day more people will be killed and perhaps because of the mounting degree of sins, the earth will swallow its inhabitants.

The Increase of Sudden Death

The Noble Prophet (S) said: “Among the signs of the Day of Resurrection is paralyzing diseases and sudden death.”15 He (S) also said: “The Day of Resurrection shall not come to pass unless the “white death” occurs.” He was asked: “O Messenger of Allah! What is “white death”?” He (S) answered: “Sudden death”.16

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), there will be the ‘red death’ and ‘white death’… The ‘white death’ is plague.”17

Imam Muhammad al-Baqir (‘a) said: “The Qa’im (‘atfs) will not rise up until there comes a time when intense fear becomes dominant and prior to it there would be contagious diseases of epidemic proportions.”18

Hopelessness of the People of the World to Attain Deliverance

The Messenger of Allah (S) said: “O ‘Ali! The advent of the Mahdi will be at the time when cities will be changed, and the servants of God become weakened and hopeless about the advent of the Mahdi. At that time, Mahdi the Qa’im from my progeny will appear.”19

Abu Hamzah ath-Thumali said: Imam al-Baqir (‘a) said: “The uprising and advent of the Mahdi (‘atfs) will be at a time when there will be hopelessness and disappointment in the people concerning his advent and the improvement in deeds.”20

In this regard, Imam ‘Ali (‘a) said: “Verily, someone from my household will come as my successor, and his successorship will be after a period full of hardship and affliction - a period in which calamity and suffering will become intense and hopes shattered.”21

The Absence of Judges and Refuge

The Noble Prophet (S) said: “The calamity and affliction on this ummah will be such that a man would not be able to find a sanctuary where he could seek refuge from oppression.”22

He also said: “At the end of time intense affliction from their governments will befall my ummah in such a manner that a believer would not find a sanctuary where to seek refuge from tyranny.”23

In another hadith, he said: “Glad tidings to you of the Mahdi from the progeny of Fatimah! He will appear in the west and fill the world with justice.” It was asked: “O Messenger of Allah! When will it (his appearance) be?” He (S) said: “It will be at the time when judges would receive bribes while the people become debauchees.” It was asked: “What will be the characteristics of the Mahdi?” He (S) said: “He will be separated from his family and relatives; he will be away from his homeland and live far from home.”24

Imam al-Baqir (‘a) said: “You will not see him while waiting for him except at the time when you become like a dead she-goat under the clutches of a fierce animal for which it makes no difference how she was brought. At that time there would be neither a place away from aggression where you could go nor a sanctuary where you could seek refuge.”25

Wars, Killings and Seditions

It can be deduced from the hadiths that prior to the uprising of Hadrat al-Mahdi (‘atfs) wars and killings will engulf everywhere. Some hadiths talk about seditions. A number of hadiths report protracted wars while other hadiths make mention of the killing of human beings through wars and diseases such as epidemics.

The Messenger of Allah (S) said: “After me you will experience four seditions. In the first sedition, blood will be regarded lawful to be shed while killing will increase in number. In the second sedition, blood and property will be regarded as lawful (to be shed, or plundered) while killing and pillage will increase in number.

In the third sedition, the blood, property and honor of the people will be regarded as lawful (to be shed, plundered, or trampled on) and apart from killing and pillage, the honor and chastity of human beings will not be safe. In the fourth sedition - which will be so intense, that it will affect everyone26 and like the state of a turbulent and agitated ship in the middle of the sea - no one will find refuge from it. The sedition will spread from Sham,27 encompass Iraq, and envelop the entire Peninsula (Hijaz). The afflictions of the people will be so intense that no one would be able to complain, and wherever the state of chaos subsides, it will be blazing in another.”28

In another hadith, he (S) said: “After me there will be seditions from which there will be no way of relief and in which there will be wars, displacement and homelessness. After this, there will be seditions more intense than the previous ones. Sedition will not yet subside when another one will emerge so much so that no house of the Arabs shall remain that will not catch this fire (of sedition), and no Muslim will be spared from this sedition. At that time a man from my family will appear.”29

He (S) also said: “After me sedition will soon emerge to the extent that if there will be calm in one direction, it (sedition) will spread in two other directions until such time that a harbinger from heaven will shout: ‘This is Hadrat Mahdi, your chief and commander!’”30

These hadiths have made mention of a sedition that will emerge prior to the advent of Hadrat Mahdi (‘atfs). Other hadiths, however, talk about destructive wars, which we will cite below.

‘Ammar ibn Yasir said: “The message and invitation of the Ahl al-Bayt (household) of your Prophet at the end of time is this: Avoid any kind of dispute until such time that you would see leaders from the Ahl al-Bayt; it will be the time when the Turks would oppose the Byzantines and wars would increase in number on the earth.”31

A number of hadiths talk about killings and murders that will take place prior to the advent of al-Mahdi (‘atfs). Some of these hadiths mention only the killings while some others also specify the extent of the killings.

In this regard, Imam ar-Rida32 (‘a) said: “Before the advent of the Imam of the Time (‘atfs) successive and relentless killings will take place.”33

Abu Hurayrah said: “There will be killing in Medina which will break up the Ahjar az-Zayt34 district and compared to it the tragedy of Hurrah35 would be just like a whip. It will be at that time - after the killing - that two farsangs36 away from Medina, allegiance would be paid to Hadrat Mahdi (‘atfs).”37

Abu Qabil said: “A person from Bani Hashim38 will take the helm of government and will only kill the Bani ‘Umayyah39 in such a manner that only a few of them will be left. Then, a person from the Bani ‘Umayyah will emerge and kill two persons in lieu of one person (killed from his side) so much so that none will be left except women.”40

The Messenger of Allah (S) thus said: “I swear to God in Whose hand is my life! The world will not end unless the time would come when neither the killer would know for what reason he is killing, nor would the reason behind the killing of the killed be clear, and chaos will spread everywhere. At that time, both the killer and killed will go to hell.”41

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), the world will face two types of death: the “red death” and the “white death”. The red death is through the sword (weapon) while the white death is through plague.”42

Imam al-Baqir (‘a) said: “There are two stages of occultation (ghaybah) for the Qa’im of Muhammad’s Progeny, the second of which is longer than the first. At that time, death and killing will engulf the people.”43 Jabir said: I asked Imam al-Baqir (‘a): “At what time will this affair (uprising of the Mahdi (‘atfs)) happen?” In reply, the Imam (‘a) said: “O Jabir! How could this affair happen when the number of the slain between Hirah44 and Kufah has not yet increased?”45

Imam as-Sadiq (‘a) said: “Before the advent of the Qa’im (‘atfs), two types of death will surface: the “red death” and the “white death”. The number of people to be killed will be such that in every group of seven, five will die.”46

The Commander of the Faithful (‘a) said: “Hadrat Mahdi (‘atfs) will not appear unless one-third of the people are killed; another one-third die; and the remaining one-third survive.”47

They asked the Commander of the Faithful (‘a): “Is there any sign and symbol for the advent of Hadrat Mahdi (‘atfs)?” He (‘a) said: “Yes, horrible killing, sudden death and epidemics.”48

And as reported in Irshad al-Qulub: “sudden and mass killings (qatl adh-dhari‘).”49

And as reported in Madinah al-Mu‘ajiz: “vile and despicable killings (qatl ar-radi‘).”50

And as reported in Hilyah al-Abrar: “deplorable killings (qatl al-fadi‘).”51

The meaning of the hadith is this:

“Yes, there are signs for the advent of Hadrat Mahdi (‘atfs) such as mass, deplorable and despicable killings; sudden and successive deaths; and epidemics.”

Muhammad ibn Muslim said: Imam as-Sadiq (‘a) said: “The Imam of the Time will not appear unless two-thirds of the people in the world would die.” It was asked: “If two-thirds of the people would be killed, how many will remain?” He answered: “Are you not satisfied (and would you not like) to be among the remaining one-third?”52

Imam as-Sadiq (‘a) has said: “The affair (advent of Imam al-Mahdi (‘atfs)) shall not be realized until nine-tenth (9/10) of the people are eliminated.”53

Imam ‘Ali (‘a) said: “…At that time none of the people will remain except one-third (1/3) of them.”54

The Noble Prophet of Islam (S) said: “Out of ten thousand people nine thousand and nine hundred will be killed and none will remain alive except very few.”55

Ibn Sirin said: “Hadrat Mahdi (‘atfs) will not appear unless out of nine persons, seven would be killed.”56

From the foregoing set of hadiths, the following points can be deduced:

1. Before the advent of al-Mahdi (‘atfs), killings will take place and large numbers of the people will be killed, and those who will be left would be less than those who would be killed.

2. A number of those who will be killed will be killed in wars and another number will be killed by contagious diseases. Most probably, these contagious diseases will be engendered by those killed in war. Similarly, it is probable that this group of people would die through chemical and biological weapons that generate diseases.

3. The small number that will be left would be the Shi‘ah and followers of the Imam of the Time (‘atfs) because they are the ones who will pay allegiance to the Mahdi (‘atfs). This fact can also be inferred from the statement of Imam as-Sadiq (‘a) when he said: “Are you not satisfied (and would you not like) to be among the remaining one-third?”

Notes

1. Tayalisi, Musnad, p. 133; Abu Dawud, Sunan, vol. 4, p. 111; Al-Mu‘jam al-Kabir, vol. 2, p. 101.

2. Ibid., vol. 52, p. 154.

3. ‘Aqd ad-Durar, p. 152; Bihar al-Anwar, vol. 52, pp. 154, 266; Ihqaq al-Haqq, vol. 13, p. 116; Al-Arba‘un Hadithan, (Abu Na‘im) Dhakha’ir al-‘Uqba, p. 135; Yanabi‘ al-Mawaddah, p. 426.

4. It refers to Attila, called the Scourge of God (circa 406-53 CE) and king of the Huns (circa 433-53 CE), who is called Etzel by the Germans and Ethele by the Hungarians. (Trans.)

5. ‘Iqd ad-Darar, p. 94; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 155.

6. Kamaluddin, vol. 1, p. 311; Ibn Shahr Ashub, Manaqib, vol. 2, p. 297; A‘lam al-Wara, p. 371; Ithbat al-Wasiyyah, p. 226.

7. Ibn Hammad, Fitan, p. 83; Ibn Tawus, Malahim, p. 51.

8. Hakim, Mustadrak, vol. 4, p. 520; Al-Hawi Li’l-Fatawa, vol. 2, p. 65; Muntakhab Kanz al-‘Ummal, vol. 6, p. 31 (Marginalia of Musnad Ahmad ibn Hanbal); Ihqaq al-Haqq, vol. 13, p. 293.

9. Ahmad ibn Hanbal, Musnad, vol. 2, p. 636; Muslim, Sahih Muslim, vol. 4, p. 2231; Al-Mu‘jam al-Kabir, vol. 9, p. 410; Masabih as-Sunnah, vol. 2, p. 139; ‘Aqd ad-Durar, p. 236.

10. Nu‘mani, Ghaybah, p. 235; Tusi, Ghaybah, p. 274; I‘lam al-Wara, p. 428; Bihar al-Anwar, vol. 52, p. 348; Ithbat al-Hudah, vol. 3, p. 540; Hilyah al-Abrar, vol. 2, p. 626; Bisharah al-Islam, p. 82.

11. Ibn Abi Shaybah, Musannif, vol. 15, p. 91; Malik, Muwatta’, vol. 1, p. 241; Muslim, Sahih Muslim, vol. 8, p. 182; Ahmad ibn Hanbal, Musnad, vol. 2, p. 236; Bukhari, Sahih al-Bukhari, vol. 9, p. 73; Firdaws al-Akhbar, vol. 5, p. 221.

12. ‘Iqd ad-Darar, p. 334.

13. Ibn Tawus, Malahim, p. 132.

14. Al-Matalib al-‘Aliyah, vol. 4, p. 348.

15. Shajari, Amali, vol. 2, p. 277.

16. Al-Fa’iq, vol. 1, p. 141.

17. Nu‘mani, Ghaybah, p. 277; Tusi, Ghaybah, p. 267; I‘lam al-Wara, p. 427; Khara’ij, vol. 30, p. 1152; ‘Aqd ad-Darar, p. 65; Al-Fusul al-Muhimmah, p. 301; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.

18. Bihar al-Anwar, vol. 52, p. 348.

19. Yanabi‘ al-Mawaddah, p. 440; Ihqaq al-Haqq, vol. 13, p. 125.

20. Bihar al-Anwar, vol. 52, p. 348.

21. Ibn al-Munadi, Malahim, p. 64; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 1, p. 276; Al-Mustarshid, p. 75; Shaykh al-Mufid, Irshad, p. 128; Kanz al-‘Ummal, vol. 14, p. 592; Ghayah al-Maram, p. 208; Bihar al-Anwar, vol. 32, p. 9; Ihqaq al-Haqq, vol. 13, p. 314; Muntakhab Kanz al-‘Ummal, vol. 6, p. 35.

22. Shafi‘i, Bayan, p. 108.

23. ‘Iqd ad-Darar, p. 43.

24. Ihqaq al-Haqq, vol. 19, p. 679.

25. Al-Kafi, vol. 8, p. 213; Bihar al-Anwar, vol. 52, p. 246.

26. “Affect everyone”: kar va kur (deaf and blind) in the original Persian text. (Trans.)

27. Sham: up until four centuries ago, it included Syria of today, Lebanon and parts of Jordan and the Occupied Palestine. (Trans.)

28. Ibn Tawus, Malahim, p. 21; Kamaluddin, vol. 2, p. 371.

29. ‘Aqd ad-Durar, p. 50.

30. Ihqaq al-Haqq, vol. 13, p. 295; Ahmad ibn Hanbal, Musnad, vol. 2, p. 371.

31. Tusi, Ghaybah (new edition), p. 441; Bihar al-Anwar, vol. 52, p. 212.

32. Imam Rida: ‘Ali ibn Musa, eighth of the Twelve Imams, born in 148 AH/765 CE and died in 203 AH/817 CE in Tus (Mashhad). He was poisoned by the ‘Abbasid caliph Ma’mun, who had superficially appointed him as his successor at first, but then grew fearful of the wide following he commanded. His shrine in Mashhad is one of the principal centers of pilgrimage and religious learning in Iran. See Baqir Sharif al-Qarashi, The Life of Imam ‘Ali bin Musa al-Rida, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 2001); Muhammad Jawad Fadlallah, Imam al-Rida: A Historical and Biographical Research, trans. Yasin T. al-Jibouri, http://www.al-islam.org/imam-ar-ridha-an-historical-and-biographical-res... ; Muhammad Mahdi Shamsuddin, “Al-Imam ar-Rida (‘a) and the Heir Apparency,” At-Tawhid Journal, http://www.al-islam.org/al-tawhid/heir.htm. (Trans.)

33. Qurb al-Asnad, p. 170; Nu‘mani, Ghaybah, p. 271.

34. Ahjar az-Zayt: a place in the city of Medina which was the venue of Salah al-Istisqa (special prayer in asking for rain) during the time of the Holy Prophet (S). See Mu‘jam al-Buldan, vol. 1, p. 109.

35. After the martyrdom of Imam al-Husayn (‘a) and the people’s uprising in Medina against Yazid ibn Mu‘awiyah, at the order of Yazid the inhabitants of Medina were massacred and this event saw more than ten thousand people killed and this place is called Hurrah Waqim. See Mu‘jam al-Buldan, vol. 2, p. 249.

36. Farsang (parasang): a unit of length equal to 6 kilometers. (Trans.)

37. Ibn Tawus, Malahim, p. 58.

38. Bani Hashim: the Meccan clan to which the Prophet and his descendants belonged. See Ja‘far Subhani, The Message, chap. 4, “Ancestors of the Prophet,” http://www.al-islam.org/the-message-ayatullah-jafar-subhani (Trans.)

39. Bani Umaayyad is the name of dynasty of Muslim caliphs who gained control of the administration of Islamic territories in 40 AH (662 CE) after the first four caliphs and held sway until 132 AH (750 CE). The founder of this dynasty was Mu‘awiyah, son of Abu Sufyan, by whom hereditary monarchy as well as aristocracy were revived in stark contrast and opposition to basic Islamic articles of faith. History is replete with innumerable instances of cruelty and oppression perpetrated in the world of Islam during the Umayyad rule, including murder, banishment and imprisonment of the followers of the Ahl al-Bayt (the Family of the Prophet) as epitomized by the martyrdom of Imam Husayn and his votaries in Karbala’ by the forces of Yazid, son of Mu‘awiyah. (Trans.)

40. Ibn Tawus, Malahim, p. 59.

41. Firdaws al-Akhbar, vol. 5, p. 91.

42. Nu‘mani, Ghaybah, p. 277; Shaykh Mufid, Irshad, p. 359; Shaykh at-Tusi, Ghaybah, p. 267; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.

43. Nu‘mani, Ghaybah, p. 173; Dala’il al-Imamah, p. 293; Taqrib al-Ma‘arif, p. 187; Bihar al-Anwar, vol. 52, p. 156.

44. Hirah: a city three miles (6.6 kilometers) away from Kufah in Iraq. See Mu‘jam al-Buldan, vol. 2, p. 328.

45. Shaykh at-Tusi, Ghaybah (new edition), p. 446; Ithbat al-Hudah, vol. 3, p. 728; Bihar al-Anwar, vol. 52, p. 209.

46. Kamaluddin, vol. 2, p. 665; Al-‘Adad al-Qawiyyah, p. 66; Bihar al-Anwar, vol. 52, p. 207.

47. Ibn Tawus, Malahim, vol. 58; Ihqaq al-Haqq, vol. 13, p. 29.

48. Husayni, Hidayah, p. 31.

49. Irshad al-Qulub, p. 286.

50. Madinah al-Mu‘ajiz, p. 133.

51. Hilyah al-Abrar, p. 601.

52. Shaykh at-Tusi, Ghaybah (new edition), p. 339; Kamaluddin, vol. 2, p. 655; Ithbat al-Hudah, vol. 3, p. 510; Bihar al-Anwar, vol. 52, p. 207; Ilzam an-Nasib, vol. 2, p. 136; Ibn Hammad, Fitan, p. 91; Kanz al-‘Ummal, vol. 14, p. 587; Muttaqi Hindi, Burhan, p. 111.

53. Ilzam an-Nasib, vol. 2, pp. 136, 187; ‘Aqd ad-Darar, pp. 54, 59, 63-65, 237; Nu‘mani, Ghaybah, p. 274; Bihar al-Anwar, vol. 52, p. 242.

54. Husayni, Hidayah, p. 31; Irshad al-Qulub, p. 286.

55. Majma‘ az-Zawa’id, vol. 5, p. 188.

56. Ibn Tawus, Malahim, p. 78.

The Economic Condition of the World During the Advent of Imam al-Mahdi (‘atfs)

It can be deduced from the hadiths quoted in this chapter that as the effect of rampant corruption and decadence, the decline of love and compassion, and the eruption of wars, the world will be in a bad condition from an economic perspective so much so that heaven will also not have mercy on the people, and rainfall, which is a divine mercy, will also turn into a wrath and be destructive for them.

Yes, at the end of time, rain will be scarce or will shower at inopportune times, thus bringing destruction to agriculture. Lakes and rivers will dry up; plants will not bear fruit; and trade will decline. Poverty and starvation will become widespread to such an extent that in order to fill their empty stomachs some people will bring their daughters and wives to the market and exchange them for a meager amount of food.

Scarce and Inopportune Rainfall

The Noble Prophet of Islam (S) said: “A time would come on mankind when God will not send down rain in its appropriate time and season, and there will be no rain. He will send it down outside its time and season.”1

The Commander of the Faithful (‘a) said: “…Rain will fall in summer and in warm seasons.”2

In this regard, Imam as-Sadiq (‘a) said: “Before the advent of Hadrat Qa’im (‘atfs) there will be a year with such heavy downpours that fruits will be destroyed and dates will spoil on the trees. Thus, during that period, you will not experience doubt and skepticism.”3

The Commander of the Faithful (‘a) said: “…Rain will become scarce such that the ground will not let grain grow while the sky will not shower rain. At that time, the Mahdi (‘atfs) will appear.”4

‘Ata’ ibn Yasar said: “Among the signs of the Day of Resurrection is that rain will shower but grain will not grow.”5

Imam as-Sadiq (‘a) said: “…At the time when Hadrat Qa’im and his companions rise up, water on earth will be unobtainable, and the believers will groan and passionately pray to God to send down water so that they can drink.”6

Drying up of Lakes and Rivers

The Noble Prophet (S) said: “From the effect of the drying up of the Nile River, cities in Egypt will be destroyed.”7

Irtat said: “At that time, the Euphrates, rivers and fountains will dry up.”8

It has also been reported: “The water of Lake Tabaristan will dry up; the date-palms will not bear fruit; and the Za‘r Fountain in Sham will cease to flow.”9

Similarly, it has also been reported: “…Rivers will dry up, and inflation and famine will last for three years.”10

The Prevalence of Inflation, Starvation, Poverty, and Trade Recessions

A man asked the Prophet (S): “O Messenger of Allah! When will the Day of Resurrection be?” He (S) said: “The one asked (the Prophet himself) is as unaware as the questioner on this matter, but (the approach of) the Day of Resurrection has some signs one of which is the convergence of markets.” He asked: “What is meant by the ‘convergence of markets’?” He (S) answered: “The recession of markets and trade, and the lack of growth of plants and crops notwithstanding the rain.”11

The Commander of the Faithful (‘a) said to ‘Abdullah ibn ‘Abbas: “Trade and transactions will increase, but only small profits will be earned by the people and after that extreme famine will break out.”12

Muhammad ibn Muslim said: I heard Imam as-Sadiq (‘a) saying: “Before the advent of Hadrat Qa’im (‘atfs), God will send signs for the believers.” I said: “May God make me your ransom! What are those signs?” He (‘a) said: “The same things that God mentioned:

﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ ﴾

“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient.”13

Then, he (‘a) said: “God will test the believers on account of the fear caused by the kings of the dynasties of so-and-so at the end of their rule; what is meant by starvation is price inflation; what is meant by the insufficiency of properties is trade recession and the inadequacy of income; what is meant by the loss of lives is widespread, sudden deaths; and what is meant by the lack of fruits is the deficiency of agricultural earnings and products. Then, glad tidings be to the steadfast for hastening the advent of al-Qa’im (‘a) at that moment.”14

As reported in A‘lam al-Wara, “qillah al-mu‘amilat” means market recession and lack of transactions.15

Imam as-Sadiq (‘a) said: “...At that time when the Sufyani emerges, food items will be scarce; people will experience famine; and rainfall will be scarce.”16

Ibn Mas‘ud said: “At the time when there would be no more trade and roads are destroyed, al-Mahdi (‘atfs) will appear.”17

Perhaps, the bad conditions of the markets at that time would be the result of destruction of the centers of production and industry, the decrease of manpower, the diminution of purchasing power, famines, insecurity on the highways, etc.

It has been stated in Musnad Ahmad ibn Hanbal: “Before the advent of al-Mahdi (‘atfs) people will experience intense starvation for three years.”18

Abu Hurayrah said: “Woe to the Arabs for the evil approaching them! Intense starvation will break out and mothers will cry because of their children’s hunger.”19

The Bartering of Women in Exchange for Food Items

The depth of the tragedy of famine and starvation prior to the advent of Imam al-Mahdi (‘atfs) will be such that some will be forced to barter their daughters for meager quantities of food.

Abu Muhammad reported from a man from Morocco: “Al-Mahdi will not appear unless a man (due to the intensity of poverty and indigence) would bring his daughter or beautiful bondwoman and say: ‘Who will buy this girl from me for food items?’ It is under these circumstances that al-Mahdi (‘atfs) will appear.”20

Notes

1. Jami‘ al-Akhbar, p. 150; Mustadrak al-Wasa’il, vol. 11, p. 375.

2. Dawhah al-Anwar, p. 150; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 151; Kanz al-‘Ummal, vol. 14, p. 241.

3. Shaykh al-Mufid, Irshad, p. 361; Shaykh at-Tusi, Ghaybah, p. 272; A‘lam al-Wara, p. 428; Khara’ij, vol. 3, p. 1164; Ibn Tawus, Malahim, p. 125; Bihar al-Anwar, vol. 52, p. 214.

4. Ibn Tawus, Malahim, p. 134.

5. ‘Abdur-Razzaq, Musannif, vol. 3, p. 155.

6. Dala’il al-Imamah, p. 245.

7. Bisharah al-Islam, p. 28.

8. Ibn Hammad, Fitan, p. 148.

9. Bisharah al-Islam, p. 191; Ilzam an-Nasib, p. 161.

10. Bisharah al-Islam, p. 98.

11. At-Targhib wa’t-Tarhib, vol. 3, p. 442.

12. Ibn Tawus, Malahim, p. 125.

13. Surah al-Baqarah 2:155.

14. Kamaluddin, vol. 2, p. 650; Nu‘mani, Ghaybah, p. 250; Shaykh al-Mufid, Irshad, p. 361; A‘lam al-Wara, p. 456; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 68.

15. A‘lam al-Wara, p. 456.

16. Ibn Tawus, Malahim, p. 133.

17. Al-Fatawa al-Hadithiyyah, p. 30; Muttaqi Hindi, Burhan, p. 142; ‘Aqd ad-Darar, p. 132.

18. Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1363.

19. Kanz al-‘Ummal, vol. 11, p. 249.

20. Ibn Tawus, Malahim, p. 59.

Security before the Advent of Imam al-Mahdi (‘atfs)

Chaos and Insecurity

Because of the aggression of the big powers, the security of small governments and weak nations will decline, and freedom and security will be rendered meaningless. The powers dominant in the world will make life so difficult for weak nations and will intensify violating the rights of nations so much that they will not even allow people to breathe!

The Noble Prophet (S) described that period in this manner: “The ummahs (the followers of other creeds and schools) will take hostile action against you just like the hungry rushing to a food container.” Someone said: “Will we be attacked because we will be a minority at that time?”

The Prophet said: “Your number at that time will be many but you will become just like paper tigers. God will remove your majesty and grandeur from the hearts of your enemies and sluggishness will dominate your hearts.” Someone asked: “O Messenger of Allah! What is the cause of this sluggishness and weakness?” He (S) said: “Love of the world and abhorrence of death.”1

These two undesirable traits mentioned by the Noble Messenger are enough to prevent a nation from attaining freedom and defending its values, and make them used to an ignominious life under any circumstance even to the extent of losing their religion and the principles of their school (maktab).

The Messenger of Allah (S) said: “The advent of al-Mahdi (‘atfs) will be at the time when the world would be in chaos and full of turmoil and disorder with one group rising up against another; neither would the elder be merciful toward the young nor would the powerful have pity on the weak. In such a time God will grant him permission to rise up (qiyam).”2

Insecurity of the Highways

The extent of the chaos, insecurity and cruelty will also include the highways. At that time, God will raise up al-Mahdi and he will capture the strongholds of misguidance from the hands of the powerful. The Promised Mahdi (‘atfs) will not only take control of formidable citadels, but he will also conquer hearts blinded to the recognition of the truth and spirituality, and prepare them to accept these truths.

In addressing his beloved daughter, the Messenger of Allah (S) said: “I swear to God Who has chosen me in truth! Verily, the Mahdi of this ummah is from the progeny of al-Hasan and al-Husayn (‘a). At the time when anarchy and confusion would envelop the whole world; when seditions would arise (one after the other); when highways and roads would become insecure and groups attack each other; when neither would the old have mercy on the young nor the young respect the old; at that moment God would let a person from the progeny of these two (Imams Hasan and Husayn (‘a)) rise up to capture (and destroy) the strongholds of misguidance and conquer hearts that have been covered by the veil of ignorance and unawareness (and have been deprived of recognizing the truths).

He will rise up at the end of time - just as I rose up at the beginning of time - and fill the world with justice and equity just as it had been full of injustice and oppression.”3

Horrendous Crimes

The crimes of oppressors and leaders throughout history have been very dreadful and horrible. The pages of history are replete with oppression, injustices and crimes perpetrated by tyrannical and bloodthirsty rulers such as Genghis Khan, Hitler and Attila4 against weaker nations.

Yet, the crimes that will be committed in the world prior to the advent of Imam Mahdi (‘atfs) are among the most horrifying crimes that can ever be imagined. The execution of very young boys on the gallows; the burning of children and dipping them into molten liquids; cutting human beings into pieces by iron saws, axes, and mills are among the painful actions that governments which regard themselves as champions of human rights will perpetrate. It is the occurrence of such barbarities that will manifest the importance of the government of Hadrat Mahdi (‘atfs) - based on the description of the hadiths - as the sanctuary of the deprived.

Imam ‘Ali (‘a) described the painful events of that period in this manner: “Verily, the Sufyani will commission a group to gather the children in a certain place. Then, he will heat the oil to be used in burning them. The children will say: ‘If our fathers were opposing you, what is our sin in that we have to be burnt?’ He will select two children with the names of Hasan and Husayn and will hang them on the gallows. Thereafter, he will proceed toward Kufah and behave the same way toward the children there, hanging two children with these same names at the door of Kufah Mosque.

From there he will go out and commit crimes again. While having a spear in his hand, he will pick up a pregnant woman and turn her over to one of his supporters and order him to molest her in the middle of the road. After the molestation, he will rend asunder her stomach and take out the fetus, and nobody would be able to change such a horrible condition.”5

Imam as-Sadiq (‘a) said: “…God has completed His mercy by means of the son of the Prophet’s daughter (‘a); the same person who has the perfection of Musa (Moses), the reverence of ‘Isa (Jesus) and the patience and fortitude of Ayyub (Job). My fellows! During the period (prior to) his advent there shall be despised and abject people and their heads, just like the heads of the Turks and the people of Daylam, will be given as gifts (to despotic rulers).

They would be killed and burnt as well as terrorized, scared and intimidated. The earth would be colored with their blood while the cry and lamentation of their women would be multiplied. They are my true friends. Through them he will quell every sedition. He will eliminate commotions (and insecurities), and he will remove the chains and bonds of bondage from them. May the benediction of God be upon them as they are the guided ones!”6

Ibn ‘Abbas said: “Sufyani and Fulani will go out and fight each other in such a manner that he (Sufyani) will rend asunder the stomachs of women and put children in large pots and burn them.”7

Artat said: “Sufyani will kill whoever would oppose him. By means of saws, he will cut his opponents into two and get rid of them in burning pots. These tyrannies will last six months.”8

Wishing for Death by Those who are Alive

The Messenger of Allah (S) said: “I swear to Him in Whose hand is my life! The world shall not end unless the time would come when on passing by the graveyard, a person will throw himself onto the grave and say: ‘I wish I were in the place of the owner of this grave!’ This is while his problem is not debt but the sufferings and pressures of the day as well as tyranny and oppression.”9

By using the word “man” (rajul) in the hadith, two points can be deduced. One is that the sufferings and predicaments of that period and as such, the wish for death are not confined to a particular sect, nation or group, but everyone will undergo suffering and pain on account of the deplorable circumstances. The other point is that the word “man” indicates the extent of the pressure and difficulty of that period. This is because men usually can endure problems and inequities more than women, and the fact that men would not be able to tolerate and endure the problems and adversities of that period only shows that these predicaments would be very immense and backbreaking.

Abu Hamzah ath-Thumali narrated: Imam al-Baqir (‘a) said: “O Abu Hamzah! Hadrat Qa’im (‘atfs) will not rise up unless at the time when fear and dread would intensify, calamities and seditions would prevail (over society) and affliction and misfortune would befall the people. In addition to this, diseases would reach epidemic proportions; an intense and fatal dispute would occur among the Arabs; intense discord among the people would become rampant; religious and sectarian strife would be triggered; and the condition of the people would change to such an extent that every wisher - when he sees the brutality of the people and their violation of the rights of each other - will wish for death every day and every night.”10

Hudhayfah, the Companion of the Prophet, narrated from the Prophet (S): “Verily, a time shall come upon you when man will wish for his death although he would not be under the pressure of poverty and indigence.”11

Ibn ‘Umar said: “Verily, a time will come upon the people when the believer, on account of the magnitude of afflictions and calamities on earth, would wish for his family and himself to ride on a boat and spend their lives on the sea.”12

The Captivity of the Muslims

Hudhayfah ibn al-Yaman said: While mentioning the problems that the Muslims will face, the Prophet (S) said: “On account of the pressures to be exerted on them, they will sell free people, and men and women will be ushered into slavery. Polytheists will hire Muslims as mercenaries and sell them in the cities, and no one will be offended by this state of affairs - neither the good nor the bad and the debauchee.

“O Hudhayfah! The suffering of that period will continue in such a manner that they will lose hope, and they will find comfort and relief in bad ideas. At that point, God will send a man from among the purified ones of my progeny and the good ones of my descendants who is just, blessed and pure without even an iota of connivance (with bad elements) and indulgence (in the bad things). Through his assistance, God will endear the religion, Qur’an, Islam, and its people and humiliate polytheism.

He will always fear God and never be arrogant about his relationship (to me). He will neither put a stone over another stone nor whip anyone unless it is just and for the execution of punishment. Through him, God will annihilate innovations and seditions, open the door of truth, close the doors of falsehood, and let the Muslim captives - from whatever region they come - return to their respective motherlands.”13

Sinking into the Ground

The Messenger of Allah (S) said: “Surely, a time shall come to pass on this ummah when the day would reach the night and they would ask one another, ‘Last night, who was swallowed by the earth?’ They would also ask one another, ‘Who is still alive from among the tribe of so-and-so?’ Or, ‘Is there anybody who is still alive from so-and-so clan?’”14

Perhaps, these words allude to the wars and killings at the end of time in which with the use of advanced weapons of mass destruction, every day more people will be killed and perhaps because of the mounting degree of sins, the earth will swallow its inhabitants.

The Increase of Sudden Death

The Noble Prophet (S) said: “Among the signs of the Day of Resurrection is paralyzing diseases and sudden death.”15 He (S) also said: “The Day of Resurrection shall not come to pass unless the “white death” occurs.” He was asked: “O Messenger of Allah! What is “white death”?” He (S) answered: “Sudden death”.16

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), there will be the ‘red death’ and ‘white death’… The ‘white death’ is plague.”17

Imam Muhammad al-Baqir (‘a) said: “The Qa’im (‘atfs) will not rise up until there comes a time when intense fear becomes dominant and prior to it there would be contagious diseases of epidemic proportions.”18

Hopelessness of the People of the World to Attain Deliverance

The Messenger of Allah (S) said: “O ‘Ali! The advent of the Mahdi will be at the time when cities will be changed, and the servants of God become weakened and hopeless about the advent of the Mahdi. At that time, Mahdi the Qa’im from my progeny will appear.”19

Abu Hamzah ath-Thumali said: Imam al-Baqir (‘a) said: “The uprising and advent of the Mahdi (‘atfs) will be at a time when there will be hopelessness and disappointment in the people concerning his advent and the improvement in deeds.”20

In this regard, Imam ‘Ali (‘a) said: “Verily, someone from my household will come as my successor, and his successorship will be after a period full of hardship and affliction - a period in which calamity and suffering will become intense and hopes shattered.”21

The Absence of Judges and Refuge

The Noble Prophet (S) said: “The calamity and affliction on this ummah will be such that a man would not be able to find a sanctuary where he could seek refuge from oppression.”22

He also said: “At the end of time intense affliction from their governments will befall my ummah in such a manner that a believer would not find a sanctuary where to seek refuge from tyranny.”23

In another hadith, he said: “Glad tidings to you of the Mahdi from the progeny of Fatimah! He will appear in the west and fill the world with justice.” It was asked: “O Messenger of Allah! When will it (his appearance) be?” He (S) said: “It will be at the time when judges would receive bribes while the people become debauchees.” It was asked: “What will be the characteristics of the Mahdi?” He (S) said: “He will be separated from his family and relatives; he will be away from his homeland and live far from home.”24

Imam al-Baqir (‘a) said: “You will not see him while waiting for him except at the time when you become like a dead she-goat under the clutches of a fierce animal for which it makes no difference how she was brought. At that time there would be neither a place away from aggression where you could go nor a sanctuary where you could seek refuge.”25

Wars, Killings and Seditions

It can be deduced from the hadiths that prior to the uprising of Hadrat al-Mahdi (‘atfs) wars and killings will engulf everywhere. Some hadiths talk about seditions. A number of hadiths report protracted wars while other hadiths make mention of the killing of human beings through wars and diseases such as epidemics.

The Messenger of Allah (S) said: “After me you will experience four seditions. In the first sedition, blood will be regarded lawful to be shed while killing will increase in number. In the second sedition, blood and property will be regarded as lawful (to be shed, or plundered) while killing and pillage will increase in number.

In the third sedition, the blood, property and honor of the people will be regarded as lawful (to be shed, plundered, or trampled on) and apart from killing and pillage, the honor and chastity of human beings will not be safe. In the fourth sedition - which will be so intense, that it will affect everyone26 and like the state of a turbulent and agitated ship in the middle of the sea - no one will find refuge from it. The sedition will spread from Sham,27 encompass Iraq, and envelop the entire Peninsula (Hijaz). The afflictions of the people will be so intense that no one would be able to complain, and wherever the state of chaos subsides, it will be blazing in another.”28

In another hadith, he (S) said: “After me there will be seditions from which there will be no way of relief and in which there will be wars, displacement and homelessness. After this, there will be seditions more intense than the previous ones. Sedition will not yet subside when another one will emerge so much so that no house of the Arabs shall remain that will not catch this fire (of sedition), and no Muslim will be spared from this sedition. At that time a man from my family will appear.”29

He (S) also said: “After me sedition will soon emerge to the extent that if there will be calm in one direction, it (sedition) will spread in two other directions until such time that a harbinger from heaven will shout: ‘This is Hadrat Mahdi, your chief and commander!’”30

These hadiths have made mention of a sedition that will emerge prior to the advent of Hadrat Mahdi (‘atfs). Other hadiths, however, talk about destructive wars, which we will cite below.

‘Ammar ibn Yasir said: “The message and invitation of the Ahl al-Bayt (household) of your Prophet at the end of time is this: Avoid any kind of dispute until such time that you would see leaders from the Ahl al-Bayt; it will be the time when the Turks would oppose the Byzantines and wars would increase in number on the earth.”31

A number of hadiths talk about killings and murders that will take place prior to the advent of al-Mahdi (‘atfs). Some of these hadiths mention only the killings while some others also specify the extent of the killings.

In this regard, Imam ar-Rida32 (‘a) said: “Before the advent of the Imam of the Time (‘atfs) successive and relentless killings will take place.”33

Abu Hurayrah said: “There will be killing in Medina which will break up the Ahjar az-Zayt34 district and compared to it the tragedy of Hurrah35 would be just like a whip. It will be at that time - after the killing - that two farsangs36 away from Medina, allegiance would be paid to Hadrat Mahdi (‘atfs).”37

Abu Qabil said: “A person from Bani Hashim38 will take the helm of government and will only kill the Bani ‘Umayyah39 in such a manner that only a few of them will be left. Then, a person from the Bani ‘Umayyah will emerge and kill two persons in lieu of one person (killed from his side) so much so that none will be left except women.”40

The Messenger of Allah (S) thus said: “I swear to God in Whose hand is my life! The world will not end unless the time would come when neither the killer would know for what reason he is killing, nor would the reason behind the killing of the killed be clear, and chaos will spread everywhere. At that time, both the killer and killed will go to hell.”41

The Commander of the Faithful (‘a) said: “Before the advent of the Qa’im (‘atfs), the world will face two types of death: the “red death” and the “white death”. The red death is through the sword (weapon) while the white death is through plague.”42

Imam al-Baqir (‘a) said: “There are two stages of occultation (ghaybah) for the Qa’im of Muhammad’s Progeny, the second of which is longer than the first. At that time, death and killing will engulf the people.”43 Jabir said: I asked Imam al-Baqir (‘a): “At what time will this affair (uprising of the Mahdi (‘atfs)) happen?” In reply, the Imam (‘a) said: “O Jabir! How could this affair happen when the number of the slain between Hirah44 and Kufah has not yet increased?”45

Imam as-Sadiq (‘a) said: “Before the advent of the Qa’im (‘atfs), two types of death will surface: the “red death” and the “white death”. The number of people to be killed will be such that in every group of seven, five will die.”46

The Commander of the Faithful (‘a) said: “Hadrat Mahdi (‘atfs) will not appear unless one-third of the people are killed; another one-third die; and the remaining one-third survive.”47

They asked the Commander of the Faithful (‘a): “Is there any sign and symbol for the advent of Hadrat Mahdi (‘atfs)?” He (‘a) said: “Yes, horrible killing, sudden death and epidemics.”48

And as reported in Irshad al-Qulub: “sudden and mass killings (qatl adh-dhari‘).”49

And as reported in Madinah al-Mu‘ajiz: “vile and despicable killings (qatl ar-radi‘).”50

And as reported in Hilyah al-Abrar: “deplorable killings (qatl al-fadi‘).”51

The meaning of the hadith is this:

“Yes, there are signs for the advent of Hadrat Mahdi (‘atfs) such as mass, deplorable and despicable killings; sudden and successive deaths; and epidemics.”

Muhammad ibn Muslim said: Imam as-Sadiq (‘a) said: “The Imam of the Time will not appear unless two-thirds of the people in the world would die.” It was asked: “If two-thirds of the people would be killed, how many will remain?” He answered: “Are you not satisfied (and would you not like) to be among the remaining one-third?”52

Imam as-Sadiq (‘a) has said: “The affair (advent of Imam al-Mahdi (‘atfs)) shall not be realized until nine-tenth (9/10) of the people are eliminated.”53

Imam ‘Ali (‘a) said: “…At that time none of the people will remain except one-third (1/3) of them.”54

The Noble Prophet of Islam (S) said: “Out of ten thousand people nine thousand and nine hundred will be killed and none will remain alive except very few.”55

Ibn Sirin said: “Hadrat Mahdi (‘atfs) will not appear unless out of nine persons, seven would be killed.”56

From the foregoing set of hadiths, the following points can be deduced:

1. Before the advent of al-Mahdi (‘atfs), killings will take place and large numbers of the people will be killed, and those who will be left would be less than those who would be killed.

2. A number of those who will be killed will be killed in wars and another number will be killed by contagious diseases. Most probably, these contagious diseases will be engendered by those killed in war. Similarly, it is probable that this group of people would die through chemical and biological weapons that generate diseases.

3. The small number that will be left would be the Shi‘ah and followers of the Imam of the Time (‘atfs) because they are the ones who will pay allegiance to the Mahdi (‘atfs). This fact can also be inferred from the statement of Imam as-Sadiq (‘a) when he said: “Are you not satisfied (and would you not like) to be among the remaining one-third?”

Notes

1. Tayalisi, Musnad, p. 133; Abu Dawud, Sunan, vol. 4, p. 111; Al-Mu‘jam al-Kabir, vol. 2, p. 101.

2. Ibid., vol. 52, p. 154.

3. ‘Aqd ad-Durar, p. 152; Bihar al-Anwar, vol. 52, pp. 154, 266; Ihqaq al-Haqq, vol. 13, p. 116; Al-Arba‘un Hadithan, (Abu Na‘im) Dhakha’ir al-‘Uqba, p. 135; Yanabi‘ al-Mawaddah, p. 426.

4. It refers to Attila, called the Scourge of God (circa 406-53 CE) and king of the Huns (circa 433-53 CE), who is called Etzel by the Germans and Ethele by the Hungarians. (Trans.)

5. ‘Iqd ad-Darar, p. 94; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 155.

6. Kamaluddin, vol. 1, p. 311; Ibn Shahr Ashub, Manaqib, vol. 2, p. 297; A‘lam al-Wara, p. 371; Ithbat al-Wasiyyah, p. 226.

7. Ibn Hammad, Fitan, p. 83; Ibn Tawus, Malahim, p. 51.

8. Hakim, Mustadrak, vol. 4, p. 520; Al-Hawi Li’l-Fatawa, vol. 2, p. 65; Muntakhab Kanz al-‘Ummal, vol. 6, p. 31 (Marginalia of Musnad Ahmad ibn Hanbal); Ihqaq al-Haqq, vol. 13, p. 293.

9. Ahmad ibn Hanbal, Musnad, vol. 2, p. 636; Muslim, Sahih Muslim, vol. 4, p. 2231; Al-Mu‘jam al-Kabir, vol. 9, p. 410; Masabih as-Sunnah, vol. 2, p. 139; ‘Aqd ad-Durar, p. 236.

10. Nu‘mani, Ghaybah, p. 235; Tusi, Ghaybah, p. 274; I‘lam al-Wara, p. 428; Bihar al-Anwar, vol. 52, p. 348; Ithbat al-Hudah, vol. 3, p. 540; Hilyah al-Abrar, vol. 2, p. 626; Bisharah al-Islam, p. 82.

11. Ibn Abi Shaybah, Musannif, vol. 15, p. 91; Malik, Muwatta’, vol. 1, p. 241; Muslim, Sahih Muslim, vol. 8, p. 182; Ahmad ibn Hanbal, Musnad, vol. 2, p. 236; Bukhari, Sahih al-Bukhari, vol. 9, p. 73; Firdaws al-Akhbar, vol. 5, p. 221.

12. ‘Iqd ad-Darar, p. 334.

13. Ibn Tawus, Malahim, p. 132.

14. Al-Matalib al-‘Aliyah, vol. 4, p. 348.

15. Shajari, Amali, vol. 2, p. 277.

16. Al-Fa’iq, vol. 1, p. 141.

17. Nu‘mani, Ghaybah, p. 277; Tusi, Ghaybah, p. 267; I‘lam al-Wara, p. 427; Khara’ij, vol. 30, p. 1152; ‘Aqd ad-Darar, p. 65; Al-Fusul al-Muhimmah, p. 301; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.

18. Bihar al-Anwar, vol. 52, p. 348.

19. Yanabi‘ al-Mawaddah, p. 440; Ihqaq al-Haqq, vol. 13, p. 125.

20. Bihar al-Anwar, vol. 52, p. 348.

21. Ibn al-Munadi, Malahim, p. 64; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 1, p. 276; Al-Mustarshid, p. 75; Shaykh al-Mufid, Irshad, p. 128; Kanz al-‘Ummal, vol. 14, p. 592; Ghayah al-Maram, p. 208; Bihar al-Anwar, vol. 32, p. 9; Ihqaq al-Haqq, vol. 13, p. 314; Muntakhab Kanz al-‘Ummal, vol. 6, p. 35.

22. Shafi‘i, Bayan, p. 108.

23. ‘Iqd ad-Darar, p. 43.

24. Ihqaq al-Haqq, vol. 19, p. 679.

25. Al-Kafi, vol. 8, p. 213; Bihar al-Anwar, vol. 52, p. 246.

26. “Affect everyone”: kar va kur (deaf and blind) in the original Persian text. (Trans.)

27. Sham: up until four centuries ago, it included Syria of today, Lebanon and parts of Jordan and the Occupied Palestine. (Trans.)

28. Ibn Tawus, Malahim, p. 21; Kamaluddin, vol. 2, p. 371.

29. ‘Aqd ad-Durar, p. 50.

30. Ihqaq al-Haqq, vol. 13, p. 295; Ahmad ibn Hanbal, Musnad, vol. 2, p. 371.

31. Tusi, Ghaybah (new edition), p. 441; Bihar al-Anwar, vol. 52, p. 212.

32. Imam Rida: ‘Ali ibn Musa, eighth of the Twelve Imams, born in 148 AH/765 CE and died in 203 AH/817 CE in Tus (Mashhad). He was poisoned by the ‘Abbasid caliph Ma’mun, who had superficially appointed him as his successor at first, but then grew fearful of the wide following he commanded. His shrine in Mashhad is one of the principal centers of pilgrimage and religious learning in Iran. See Baqir Sharif al-Qarashi, The Life of Imam ‘Ali bin Musa al-Rida, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 2001); Muhammad Jawad Fadlallah, Imam al-Rida: A Historical and Biographical Research, trans. Yasin T. al-Jibouri, http://www.al-islam.org/imam-ar-ridha-an-historical-and-biographical-res... ; Muhammad Mahdi Shamsuddin, “Al-Imam ar-Rida (‘a) and the Heir Apparency,” At-Tawhid Journal, http://www.al-islam.org/al-tawhid/heir.htm. (Trans.)

33. Qurb al-Asnad, p. 170; Nu‘mani, Ghaybah, p. 271.

34. Ahjar az-Zayt: a place in the city of Medina which was the venue of Salah al-Istisqa (special prayer in asking for rain) during the time of the Holy Prophet (S). See Mu‘jam al-Buldan, vol. 1, p. 109.

35. After the martyrdom of Imam al-Husayn (‘a) and the people’s uprising in Medina against Yazid ibn Mu‘awiyah, at the order of Yazid the inhabitants of Medina were massacred and this event saw more than ten thousand people killed and this place is called Hurrah Waqim. See Mu‘jam al-Buldan, vol. 2, p. 249.

36. Farsang (parasang): a unit of length equal to 6 kilometers. (Trans.)

37. Ibn Tawus, Malahim, p. 58.

38. Bani Hashim: the Meccan clan to which the Prophet and his descendants belonged. See Ja‘far Subhani, The Message, chap. 4, “Ancestors of the Prophet,” http://www.al-islam.org/the-message-ayatullah-jafar-subhani (Trans.)

39. Bani Umaayyad is the name of dynasty of Muslim caliphs who gained control of the administration of Islamic territories in 40 AH (662 CE) after the first four caliphs and held sway until 132 AH (750 CE). The founder of this dynasty was Mu‘awiyah, son of Abu Sufyan, by whom hereditary monarchy as well as aristocracy were revived in stark contrast and opposition to basic Islamic articles of faith. History is replete with innumerable instances of cruelty and oppression perpetrated in the world of Islam during the Umayyad rule, including murder, banishment and imprisonment of the followers of the Ahl al-Bayt (the Family of the Prophet) as epitomized by the martyrdom of Imam Husayn and his votaries in Karbala’ by the forces of Yazid, son of Mu‘awiyah. (Trans.)

40. Ibn Tawus, Malahim, p. 59.

41. Firdaws al-Akhbar, vol. 5, p. 91.

42. Nu‘mani, Ghaybah, p. 277; Shaykh Mufid, Irshad, p. 359; Shaykh at-Tusi, Ghaybah, p. 267; Sirat al-Mustaqim, vol. 2, p. 249; Bihar al-Anwar, vol. 52, p. 211.

43. Nu‘mani, Ghaybah, p. 173; Dala’il al-Imamah, p. 293; Taqrib al-Ma‘arif, p. 187; Bihar al-Anwar, vol. 52, p. 156.

44. Hirah: a city three miles (6.6 kilometers) away from Kufah in Iraq. See Mu‘jam al-Buldan, vol. 2, p. 328.

45. Shaykh at-Tusi, Ghaybah (new edition), p. 446; Ithbat al-Hudah, vol. 3, p. 728; Bihar al-Anwar, vol. 52, p. 209.

46. Kamaluddin, vol. 2, p. 665; Al-‘Adad al-Qawiyyah, p. 66; Bihar al-Anwar, vol. 52, p. 207.

47. Ibn Tawus, Malahim, vol. 58; Ihqaq al-Haqq, vol. 13, p. 29.

48. Husayni, Hidayah, p. 31.

49. Irshad al-Qulub, p. 286.

50. Madinah al-Mu‘ajiz, p. 133.

51. Hilyah al-Abrar, p. 601.

52. Shaykh at-Tusi, Ghaybah (new edition), p. 339; Kamaluddin, vol. 2, p. 655; Ithbat al-Hudah, vol. 3, p. 510; Bihar al-Anwar, vol. 52, p. 207; Ilzam an-Nasib, vol. 2, p. 136; Ibn Hammad, Fitan, p. 91; Kanz al-‘Ummal, vol. 14, p. 587; Muttaqi Hindi, Burhan, p. 111.

53. Ilzam an-Nasib, vol. 2, pp. 136, 187; ‘Aqd ad-Darar, pp. 54, 59, 63-65, 237; Nu‘mani, Ghaybah, p. 274; Bihar al-Anwar, vol. 52, p. 242.

54. Husayni, Hidayah, p. 31; Irshad al-Qulub, p. 286.

55. Majma‘ az-Zawa’id, vol. 5, p. 188.

56. Ibn Tawus, Malahim, p. 78.

The Economic Condition of the World During the Advent of Imam al-Mahdi (‘atfs)

It can be deduced from the hadiths quoted in this chapter that as the effect of rampant corruption and decadence, the decline of love and compassion, and the eruption of wars, the world will be in a bad condition from an economic perspective so much so that heaven will also not have mercy on the people, and rainfall, which is a divine mercy, will also turn into a wrath and be destructive for them.

Yes, at the end of time, rain will be scarce or will shower at inopportune times, thus bringing destruction to agriculture. Lakes and rivers will dry up; plants will not bear fruit; and trade will decline. Poverty and starvation will become widespread to such an extent that in order to fill their empty stomachs some people will bring their daughters and wives to the market and exchange them for a meager amount of food.

Scarce and Inopportune Rainfall

The Noble Prophet of Islam (S) said: “A time would come on mankind when God will not send down rain in its appropriate time and season, and there will be no rain. He will send it down outside its time and season.”1

The Commander of the Faithful (‘a) said: “…Rain will fall in summer and in warm seasons.”2

In this regard, Imam as-Sadiq (‘a) said: “Before the advent of Hadrat Qa’im (‘atfs) there will be a year with such heavy downpours that fruits will be destroyed and dates will spoil on the trees. Thus, during that period, you will not experience doubt and skepticism.”3

The Commander of the Faithful (‘a) said: “…Rain will become scarce such that the ground will not let grain grow while the sky will not shower rain. At that time, the Mahdi (‘atfs) will appear.”4

‘Ata’ ibn Yasar said: “Among the signs of the Day of Resurrection is that rain will shower but grain will not grow.”5

Imam as-Sadiq (‘a) said: “…At the time when Hadrat Qa’im and his companions rise up, water on earth will be unobtainable, and the believers will groan and passionately pray to God to send down water so that they can drink.”6

Drying up of Lakes and Rivers

The Noble Prophet (S) said: “From the effect of the drying up of the Nile River, cities in Egypt will be destroyed.”7

Irtat said: “At that time, the Euphrates, rivers and fountains will dry up.”8

It has also been reported: “The water of Lake Tabaristan will dry up; the date-palms will not bear fruit; and the Za‘r Fountain in Sham will cease to flow.”9

Similarly, it has also been reported: “…Rivers will dry up, and inflation and famine will last for three years.”10

The Prevalence of Inflation, Starvation, Poverty, and Trade Recessions

A man asked the Prophet (S): “O Messenger of Allah! When will the Day of Resurrection be?” He (S) said: “The one asked (the Prophet himself) is as unaware as the questioner on this matter, but (the approach of) the Day of Resurrection has some signs one of which is the convergence of markets.” He asked: “What is meant by the ‘convergence of markets’?” He (S) answered: “The recession of markets and trade, and the lack of growth of plants and crops notwithstanding the rain.”11

The Commander of the Faithful (‘a) said to ‘Abdullah ibn ‘Abbas: “Trade and transactions will increase, but only small profits will be earned by the people and after that extreme famine will break out.”12

Muhammad ibn Muslim said: I heard Imam as-Sadiq (‘a) saying: “Before the advent of Hadrat Qa’im (‘atfs), God will send signs for the believers.” I said: “May God make me your ransom! What are those signs?” He (‘a) said: “The same things that God mentioned:

﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ ﴾

“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient.”13

Then, he (‘a) said: “God will test the believers on account of the fear caused by the kings of the dynasties of so-and-so at the end of their rule; what is meant by starvation is price inflation; what is meant by the insufficiency of properties is trade recession and the inadequacy of income; what is meant by the loss of lives is widespread, sudden deaths; and what is meant by the lack of fruits is the deficiency of agricultural earnings and products. Then, glad tidings be to the steadfast for hastening the advent of al-Qa’im (‘a) at that moment.”14

As reported in A‘lam al-Wara, “qillah al-mu‘amilat” means market recession and lack of transactions.15

Imam as-Sadiq (‘a) said: “...At that time when the Sufyani emerges, food items will be scarce; people will experience famine; and rainfall will be scarce.”16

Ibn Mas‘ud said: “At the time when there would be no more trade and roads are destroyed, al-Mahdi (‘atfs) will appear.”17

Perhaps, the bad conditions of the markets at that time would be the result of destruction of the centers of production and industry, the decrease of manpower, the diminution of purchasing power, famines, insecurity on the highways, etc.

It has been stated in Musnad Ahmad ibn Hanbal: “Before the advent of al-Mahdi (‘atfs) people will experience intense starvation for three years.”18

Abu Hurayrah said: “Woe to the Arabs for the evil approaching them! Intense starvation will break out and mothers will cry because of their children’s hunger.”19

The Bartering of Women in Exchange for Food Items

The depth of the tragedy of famine and starvation prior to the advent of Imam al-Mahdi (‘atfs) will be such that some will be forced to barter their daughters for meager quantities of food.

Abu Muhammad reported from a man from Morocco: “Al-Mahdi will not appear unless a man (due to the intensity of poverty and indigence) would bring his daughter or beautiful bondwoman and say: ‘Who will buy this girl from me for food items?’ It is under these circumstances that al-Mahdi (‘atfs) will appear.”20

Notes

1. Jami‘ al-Akhbar, p. 150; Mustadrak al-Wasa’il, vol. 11, p. 375.

2. Dawhah al-Anwar, p. 150; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 151; Kanz al-‘Ummal, vol. 14, p. 241.

3. Shaykh al-Mufid, Irshad, p. 361; Shaykh at-Tusi, Ghaybah, p. 272; A‘lam al-Wara, p. 428; Khara’ij, vol. 3, p. 1164; Ibn Tawus, Malahim, p. 125; Bihar al-Anwar, vol. 52, p. 214.

4. Ibn Tawus, Malahim, p. 134.

5. ‘Abdur-Razzaq, Musannif, vol. 3, p. 155.

6. Dala’il al-Imamah, p. 245.

7. Bisharah al-Islam, p. 28.

8. Ibn Hammad, Fitan, p. 148.

9. Bisharah al-Islam, p. 191; Ilzam an-Nasib, p. 161.

10. Bisharah al-Islam, p. 98.

11. At-Targhib wa’t-Tarhib, vol. 3, p. 442.

12. Ibn Tawus, Malahim, p. 125.

13. Surah al-Baqarah 2:155.

14. Kamaluddin, vol. 2, p. 650; Nu‘mani, Ghaybah, p. 250; Shaykh al-Mufid, Irshad, p. 361; A‘lam al-Wara, p. 456; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 1, p. 68.

15. A‘lam al-Wara, p. 456.

16. Ibn Tawus, Malahim, p. 133.

17. Al-Fatawa al-Hadithiyyah, p. 30; Muttaqi Hindi, Burhan, p. 142; ‘Aqd ad-Darar, p. 132.

18. Ibn Majah, Sunan Ibn Majah, vol. 2, p. 1363.

19. Kanz al-‘Ummal, vol. 11, p. 249.

20. Ibn Tawus, Malahim, p. 59.