Imam Mahdi is from the descendants of Imam Ḥasan (A.S.) and Imam Ḥusayn
By Ayatullah al-Uzma Lutfullah as-Safi al-Gulpaygani
Comprised of 125 traditions
526. Zakhāīr al-`uqbā1: The Messenger of Allah, Allah’s blessings be on him [and his family], said: “From these two—meaning al-Ḥasan and al-Ḥusayn—is the Mahdī of this nation.”
527. Al-Mu`jam al-kabīr2: Narrated to us Muḥammad b. Ruzaiq b. Jāmi` al-Miṣrī, from al-Haytham b. Ḥabīb, from Sufyān b. `Uyayna, from `Alī b. `Alī al-Makkī al-Hilālī, from his father who recounts: I went to the Messenger of Allah, Allah’s blessings be on him [and his family], during his sufferings in which he passed away. Fāṭima [peace be on her] was sitting near his head. She began crying until her voice rose. The Holy Prophet, Allah’s blessings be on him and his family, looked up to her and asked, “My beloved Fāṭima! Why are you crying?” She replied, “I fear neglect after you.” He replied, “My beloved Fāṭima! Do you not know that Allah, Mighty and Glorified be He, searched the earth thoroughly, then chose from it your father and sent him with His message.
Then, He searched the earth thoroughly and chose from it your husband. Then he revealed to me that I should marry you to him. O Fāṭima! Indeed, Allah has granted us Ahl al-Bait seven characteristics that have not been given to anyone before us nor to anyone after us: I am the seal of the Prophets, the noblest of Prophets in front of Allah, the most beloved of the creatures to of Allah, Mighty and Majestic be He, and I am your father. My heir (waṣī) is the best of heirs and the most beloved of them to Allah and he is your husband. Our martyr is the best of martyrs and the most beloved of them to Allah and he is Ḥamzat b. `Abd al-Muṭṭalib, the (paternal) uncle of your father and the (paternal) uncle of your husband.
From us is the one who has two green wings by which he flies where he wishes in Paradise along with the angels and he is the cousin of your father and the brother of your husband. From us are the two grandsons of this nation and they are your two sons—al-Ḥasan and al-Ḥusayn—and they are the masters of the youths of Paradise. I swear by the One Who truly sent me, their father is better than both of them. O Fāṭima! I swear by the One Who sent me with truth, surely from these two is the Mahdī of this nation.
When the world becomes engulfed in chaos and turmoil, fitnas appear, the paths are cut-off, and people will loot each other. And when there will be no elder who will have mercy on the young and there will be no young who will respect the elders. Then, Allah, Mighty and Majestic be He, will send from the two of them [i.e. al-Ḥasan and al-Ḥusayn] a man who will conquer the forts of deviation and the shrouded hearts. He will rise with religion in the end of times just as I rose with it in the first era. He will fill the earth with justice just as it will be filled with injustice.
O Fāṭima, Don’t grieve and don’t cry, for surely, Allah, Mighty and Majestic be He, is more merciful and kinder to you than me. This is because of your position to me and your [close] place to my heart. Allah has married you to your husband while he possesses the most noble lineage amongst [the members] of your family, is the most honorable of them in position, the most merciful of them with the people, the most just of them in being fair, and the most insightful of them in judgment. I asked my Lord, Mighty and Majestic be He, that you be the first to join me from my Ahl al-Bait [after my death].” `Alī, [peace be on him,] said, “When the Holy Prophet, Allah’s blessings be on him [and his family], passed away, Fāṭima, peace be on her, did not live after him for more than seventy-five days, and Allah, the Exalted, took her to him.”
528. Al-Amālī al-Shaykh3: In a lengthy tradition through his chains of narrators from Imam `Alī b. al-Ḥusayn, peace be on him, which includes Jābir honoring Imam al-Ḥasan and Imam al-Ḥusayn, peace be on them . . . to where Jābir said: One day, the Messenger of Allah, Allah’s blessings be on him and his family, was with us in the mosque and was surrounded by the people, when he said to me, “O Jābir! Call Ḥasan and Ḥusayn for me,” and he was extremely fond of both of them. I went and called them and carried them in my arms—in turns—until I we reached him. He asked me—and I could see the joy in his face on seeing me being so affectionate towards both of them and my respect for them—“Do you love them, O Jābir?” I replied, “And what would prevent me from that while I know their stature with you, may my father and my mother be sacrificed for you?”
He said, “Should I not inform you about their virtues?” I replied, “Yes! May my parents be sacrificed for you!” He said, “When Allah, the Exalted, intended to create me, He created me as a pure white liquid (nutfa) which He placed in the loin of my father Adam, peace be on him. This liquid was continuously transferred from one pure loin to another pure womb until [it reached] Noah and Abraham, peace be on them. This continued to `Abd al-Muṭṭalib, thus, nothing from the filth of ignorance (jāhiliyya) touched me.
Then, this liquid was split into two halves: One went to `Abd-Allah and the other to Abū Ṭālib. I was born to my father [`Abd-Allah] and Allah sealed prophethood through me. `Alī was born to Abū Ṭālib and waṣiyya4 became terminated through him. These two halves—from me and `Alī—came together and resulted in the birth of al-Jahr and al-Jahīr (i.e. al-Ḥasan and al-Ḥusayn) and through them,
He sealed the grandsons of prophethood. He placed my seed (al-dhurriya) in both of them and ordered me to conquer the city—or cities—of disbelief. From his seed—pointing to al-Ḥusayn, peace be on him—a person will emerge in the end of times. He will fill the earth with justice just as it will be filled with unfairness and injustice. These two are the pure and purified ones. They are the masters of the youths of Paradise. Salvation is for those who love them, their father, and their mother, and woe to those who fight them and have hatred towards them.”
The traditions with the following numbers also show the aforementioned concept: 94–160, 463, 464, 465, 543, 546–548, 550–571, 590, 608, 641, 770, and 786–807.
Notes:
1. Dhakhā’ir al-uqbā, “Fi dhikr mā jā’a anna l-Mahdī fī ākhir al-zamān,” p. 136.
I say: The mother of Imam Abū Ja`far Muḥammad b. `Alī ibn al-Ḥusayn, peace be on them, was Fāṭima, the daughter of Imam #7716;asan) al-Mujtabā, the older grandson. Thus, our master Imam al-Bāqir and all the seven Imams who succeeded him to Imam al-Mahdī, peace be on them, are from the generation of Imam al-Ḥasan as well as Imam al-Ḥusayn as has been mentioned by the Holy Prophet, Allah\'s blessings be on him and his family. This news is knowledge of the unseen and one of the signs of his prophethood.
2. Al-Mu`jam al-kabīr, vol. 3, pp. 57–58, no. 2675; Ṣifat al-Mahdī by Ḥāfiẓ Abū Nu`aim who has recorded it from him in `Iqd al-durar, chap. 7, pp. 151–153, and chap. 9, pp. 217–218, sect. 3; Majma` al-zawā’id, vol. 9, pp. 165–166; al-Bayān fī akhbār Ṣāḥib al-Zamān, chap. 1, p. 55, no. 1; Dhakhā’ir al-`uqbā, pp. 135–136. He writes, “al-Ḥāfiẓ Abū l-`Alā al-Hamdānī has recorded it in Arba`īna ḥadīthan fī l-Mahdī; Kashf al-ghumma, citing al-Ḥāfiẓ Abū Nu`aim in al-Aḥādīth al-arba`īn, vol. 2, p. 84, no. 403; al-Burhān fī `alāmāt Mahdī ākhir al-zamān, chap. 2, pp. 94–95, no. 19; `Abaqāt al-anwār (India), Under ḥadīth al-ṭair (The Tradition of the Bird), vol. 4, second minhāj, p. 86; al-`Arf al-wardī (al-Ḥāwī lil-fatāwī), vol. 2, p. 137, shortened version citing al-Ṭabarānī in al-Mu`jam al-kabīr; al-’Idhā`a, p. 136; Usd al-ghāba, vol. 4, p. 42, has recorded a shortened version from Abū Nu`aim and Abū Mūsā and also al-’Iṣāba; al-Qaul al-mukhtaṣar, p. 27, he has recorded that the Messenger of Allah, Allah’s blessings be on him [and his family], said to Fāṭima, [peace be on her], “I swear by the One Who truly sent me as a Prophet, surely, from these two (meaning al-Ḥasan and al-Ḥusayn) is Mahdī of this umma.”
Al-Dhahabī’s rejection of this tradition in his book Mīzān al-i`tidāl is not the least surprising because he is notorious for rejecting authentic and famous traditions that glorify the Ahl al-Bait and criticize their enemies. Since this tradition is in conflict with his desires, he has judged it to be false and has accused al-Haytham but has not put forward any evidence for his accusation against al-Haytham or for his rendering it to be false; except for the fact that he cannot tolerate the merits of the Ahl al-Bait, peace be on them, which have been mentioned in it. Had this tradition been in accordance with his desires—that is, against the Ahl al-Bait and in favor of their enemies like Mu`āwiya—he would have announced it to be correct in content as well as chain of narrators and would have declared its narrators as Sunnis. Surely, we have come from Allah and to Him we will return. There is no power and strength save that of Allah, the Exalted, the Great.
As far as we are concerned, this tradition is absolutely reliable in content. There is nothing amazing in it and there are numerous traditions which support it like the narration of `Abāya from Abū Ayyūb al-Anṣārī and the tradition of Abū Sa`īd al-Khudrī that has been recorded in Yanābī`’ al-mawadda, p. 490, citing al-Sam`ānī’s Faḍā’il al-ṣaḥāba from Abū Sa`īd. Moreover, this view is reinforced by the fact that this al-Haytham is the same al-Haytham b. Ḥabīb al-Ṣairafī al-Kūfī—the brother of `Abd al-Khāliq b. Ḥabīb— about whom Aḥmad [b. Ḥanbal] has said: “His traditions are the best and his is his steadfastness is the greatest.” It has not been proven that these two are two different people, even if ibn Ḥajar claims so. I think that when people see that they have no rational reason regarding their claims against this tradition—because it has been narrated by someone like al-Haytham, who has been praised by Aḥmad b. Ḥanbal using the words mentioned above—then they claim that there are many al-Haythams!
3. Amālī al-Shaykh, vol. 2, pp. 113–114, no. 2; Biḥār al-anwār, vol. 37, pp. 44–47, chap. 50, no. 22.
I say: Perhaps, it would have been better if had I mentioned this tradition in the forthcoming chapter. Anyhow, I have recorded it here by considering the version in Biḥār al-anwār which seems to be more accurate, and Allah knows the best. It is like this: “He made my progeny in these two, and the one who will capture the city—or cities—of disbelief. He will fill the earth . . .”
4. The state of being the heir of a prophet—Ed.
Imam al-Mahdi is from the descendants of Imam Ḥusayn (A.S.)
Comprised of 208 traditions
529. Ṣifat al-Mahdī1: From Ḥudhayfa, may Allah be satisfied with him, who recounts: The Messenger of Allah, Allah’s blessings be on him [and his family], delivered a sermon about the events that will occur in the future. Then he said, “Even if one day remains from the world, Allah, Mighty and Majestic be He, will prolong that day until He sends in it a person from my descendants Whose name is my name.” Salmān al-Farsī, may Allah be satisfied with him, stood up and enquired, “O Messenger of Allah! From which one of your sons?” He answered, “He is from his descendants,” and patted al-Ḥusayn, peace be on him.”
In `Iqd al-durar2, the same tradition has been recorded from Ḥudhayfa using another wording: “The Messenger of Allah, Allah’s blessings be on him [and his family], said, ‘If there remains only one day from the world, Allah will certainly send in it a person whose name is my name and whose character is my character. His epithet will be Abū `Abd-Allah.’”
[He says]: Al-Ḥāfiẓ Abū Nu`aim has recorded it in Ṣifat al-Mahdī. He has narrated a more complete version from Abū l-Ḥasan al-Raba`ī al-Mālikī, from Ḥudhayfa, who said: The Messenger of Allah, Allah’s blessings be on him [and his family] said, “If there remains only one day from the world, Allah will raise in it a person whose name is my name and whose character is my character. His epithet will be Abū `Abd-Allah. People will pledge allegiance to him between the Rukn and the Maqām. Allah will return religion through him and will grant him victories. There will remain no one on the face of earth but that he will declare, ‘There is no god but Allah.’” Salmān stood up and asked, “O Messenger of Allah! From which of your sons is he?” He replied, “From the descendants of this son of mine,” and he patted al-Ḥusayn.
530. Al-Bayān fī akhbār Ṣāḥib al-Zamān3: Through his chains of narrators from al-Dāraqutnī, through his chain (sanad) from Sahl b. Sulaimān, from Abū Hārūn al-`Abdī who recounts: I came to Abū Sa`īd al-Khudrī and asked, “Were you present during the Battle of Badr?” He replied in the affirmative. I enquired again, “Can you narrate to me something that you heard from the Messenger of Allah, Allah’s blessings be on him and his family, concerning `Alī, peace be on him, and his excellences?” He replied, “Yes, I will inform you. Surely the Messenger of Allah, Allah’s blessings be on him and his family, became ill and was recovering. Fāṭima, peace be on her, came to visit him and I was sitting on the right side of the Messenger of Allah, Allah\'s blessings be on him and his family.
When she saw how weak the Messenger of Allah, Allah’s blessings be on him and his family, had become, she started gasping until her tears rolled down her cheeks. The Messenger of Allah, Allah’s blessings be on him and his family, asked, ‘Why are you crying, O Fāṭima? Do you not know that Allah, the Exalted, searched the earth thoroughly and chose from it your father, whom He sent as a prophet? He searched it thoroughly a second time and chose your husband.
Then, He revealed to me and I married you to him and made him the executor of my will (waṣī). Did you not know that because of the respect that Allah, the Exalted, has for you, He married you to the most knowledgeable, the most patient, and the foremost from them in accepting Islam?’ [On hearing this] she smiled and rejoiced.
So, the Messenger of Allah, Allah’s blessings be on him and his family, decided to increase her joy greatly by informing her about what Allah had destined for Muḥammad and his family. He continued, ‘O Fāṭima! `Alī has eight virtues: Belief in Allah and His Messenger, his wisdom, his wife, his sons al-Ḥasan and al-Ḥusayn, peace be on them, and his enjoinment of good and forbidding from evil.
O Fāṭima! We Ahl al-Bait have been granted six characteristics that have been granted to no one before us and no one after us. Our prophet is the best of prophets and he is your father; our heir (waṣī) is the best of heirs and he is your husband; our martyr is the best of martyrs and he is Ḥamza, your father’s uncle; from us are the two grandsons of this nation and they are your two sons; from us is the Mahdī of this nation—behind whom Jesus, peace be on him, will pray.’ Then, he patted al-Ḥusayn on the shoulder and said, ‘From him is the Mahdī of this nation.’”
I say: This is how al-Dāraqutnī, the author of al-Jarḥ wa l-ta`dīl has recorded it.
531. Al-Fitan4: Narrated to us al-Walīd and Rushdain, from Abū Lahī`a, from Abū Qubail, from `Abd-Allah b. `Amr who said: “A person from the descendants of al-Ḥusayn, peace be on him, will emerge from the East. If mountains come in his way, he will destroy them and create paths through them.”
Notes:
The traditions with the following numbers—directly and indirectly—show the aforementioned concept: 80, 113, 126, 127, 129, 167, 168, 170, 171, 173, 176, 178, 181, 191, 193, 196, 205–308, 382, 397, 414, 428, 465, 466, 526, 527, 528, 532–543, 546, 547, 548, 550–571, 588, 600, 608, 612, 641, 770, 786–807, 859, 918, 973, 1104, 1116, 1139, 1140, 1159, 1168, 1216, and 1230.
1. `Iqd al-durar, chap. 1, pp. 24–25. He says: “al-Ḥāfiẓ Abū Nu`aim has recorded it in Ṣifat al-Mahdī”; Dhakhā’ir al-`uqbā, pp. 136–137. He says the traditions that mention he is from the descendants of the Messenger of Allah, Allah’s blessings be on him and his family, and from the descendants of Fāṭima, refer to the fact that he is from the descendants of Imam al-Ḥusayn, peace be on him. Yanābī`’ al-mawadda, chap. 94, pp. 488 & 490; Kashf al-ghumma, citing Abū Nu`aim’s al-Aḥādīth al-arba`īn, vol. 2, p. 469, no. 6; Farā’id al-simṭain, vol. 2, pp. 325–326, no. 575; Lisān al-mīzān, vol. 3, p. 238, from ibn Ḥibbān, from al-Abbās b. Bakkār al-Ḍabbī al-Baṣrī who said: “Narrated to us `Abd-Allah b. Ziyād al-Kalbī, from al-A`mash, from Zirr, from Ḥudhayfa, may Allah be satisfied with him, who said about the Mahdī . . . Salmān asked, ‘O Messenger of Allah! From which of your sons will he be?’ He replied, ‘From this son of mine,’ and he patted al-Ḥusayn, [peace be on him], with his hand.” Dhahabī has narrated this from ibn Ḥibbān in Mīzān al-i`tidāl, no. 4160.
I say: People like al-Abbās b. Bakkār have committed no crime except narrating some traditions about the virtues of the Ahl al-Bait, peace be on them. He has not concealed these traditions because of greed for this world or the rewards of the kings and politicians. He did not fear imprisonment, whips, and getting killed, whilst, the courtier scholars and narrators had the habit of concealing the merits and excellences of the Ahl al-Bait and not narrating them. As for ibn Ḥibbān, he is criticized by the Sunnis for denying prophethood because he believed that prophethood “is naught but knowledge and action.” They deemed him to be an atheist and denounced him. They complained against him to the Caliph who ordered him to be killed. Such prophetic information about the unseen cannot be accepted from a person like him who holds such beliefs!
2. `Iqd al-durar, chap. 2, pp. 31–32; al-Bayān, chap. 13, p. 129, through his chain of narrators from Ḥudhayfa.
3. Al-Bayān fī akhbār Ṣāḥib al-Zamān, chap. 9: “The Prophet’s declaration that the Mahdī is from progeny of al-Ḥusayn, peace be on him,” pp. 121–122; al-Fuṣūl al-muhimma, pp. 195–196; Biḥār al-anwār, vol. 38, chap. 56, pp. 10–11, no. 17, and vol. 51, p. 91; Kashf al-ghumma, vol. 2, pp. 481–482; Dalā’il al-imāma, p. 234.
4. Al-Fitan, “Nisbat al-Mahdī,” vol. 5, p. 199; al-Bayān, chap. 16, p. 93. He writes: “al-Ṭabarānī and Abū Nu`aim have narrated it from him”; al-Malāḥim wa -Fitan, pp. 85–86, chap. 195, citing al-Fitan, with the difference that he has narrated from `Abd-Allah b. `Umar and he has said “he will break them up.” ; `Iqd al-durar, chap. 5, p. 127, citing al-Ṭabarānī in his Mu`jam and Abū Nu`aim and Nu`aim. He has also recorded it on chap. 9, sect. 3, p. 223, with the wording: “The Mahdī will. [He will be] from the descendants of al-Ḥusayn.”
Imam al-Mahdi is from the nine Imams from the descendants of Imam Husayn (A.S.)
Comprised of 165 traditions
532. Kifāyat al-athar1: Muḥammad b. `Abd-Allah b. al-Muṭṭalib, from Ibrāhīm b. `Abd al-Ṣamad b. Mūsā b. Isḥāq al-Hāshimī, from his father, from `Abd-Allah b. Bukair [or Bakr] al-`Anawī [or al-Ghanawī], from Ḥakīm b. Jubair, from Abū l-Ṭufail `Āmir b. Wāthila, from Zaid b. Thābit, from the Messenger of Allah, Allah’s blessings be on him and his family, who said: `Alī b. Abī Ṭālib is the leader of the righteous and the annihilator of the transgressors. Whoever helps him will be helped and whoever deserts him will be deserted. One who has doubts about `Alī, peace be on him, has doubts about Islam. He is the best [person] that can succeed me after me. The best of my companions is `Alī; his flesh is my flesh and his blood is my blood. He is the father of my two grandsons. From the loins of al-Ḥusayn, peace be on him, will emerge nine Imams and from them is the Mahdī of this nation.
The traditions with the following numbers also show the aforementioned concept: 127, 129, 168, 170, 173, 181, 191, 193, 205–308, 533–541, 543, 545, 550, 551, 558, 560–571, 590, 786–807, 859, 902, and 973.
Notes:
1. Kifāyat al-athar, “What has been narrated from Zaid b. Thābit from the Messenger of Allah, Allah’s blessings be on him and his family, concerning the reports about the twelve Imams, Allah’s blessings be on them”, chap. 12, pp. 96–97, no. 2; Biḥār al-anwār, vol. 36, chap. 41, p. 318, no. 168.
I say: `Abd-Allah b. Bukair is al-Ghanawī al-Kūfī; it has been mentioned in al-Lisān that ibn Ḥibbān has mentioned him amongst the reliable ones (al-thiqāt) narrators. He has narrated from Ḥakīm b. Jubair.
Imam al-Mahdi is the ninth descendant of Imam Ḥusayn (A.S.)
Comprised of 160 traditions
533. Kifāyat al-athar1: Abū Ṣāliḥ Muḥammad b. [Faiḍ b.] Fayyāḍ al-`Ijlī al-Sāwī, from Muḥammad b. Aḥmad b. `Āmir, from `Abd-Allah, from Rukain, from al-Qāsim b. Ḥasan, from Zaid b. Thābit who recounts: I heard the Messenger of Allah, Allah’s blessings be on him and his family, say, “The world will not come to an end until a person from the loin
#7779;ulb) of al-Ḥusayn, peace be on him, will rise with the affairs of my nation. He will fill it with justice just as it will be filled with injustice.” We asked, “Who is he, O Messenger of Allah?’ He replied, ‘He is the ninth Imam from the loin of al-Ḥusayn, peace be on him.”
534. Kifāyat al-athar2: Muḥammad b. Wahbān b. Muḥammad al-Nahbānī al-Baṣrī, from al-Ḥusayn b. `Alī al-Bazaufarī, from `Alī b. al-`Abbās, from `Abbād b. Ya`qūb, from Mismār b. Nuwayra, from Abū Bakr b. `Ayyāsh, from Abū Sulaimān al-Ḍabbī, from Abū Umāma who said: The Messenger of Allah, Allah’s blessings be on him and his family, said, “The Hour will not be established until the Qā’im from us rises with the truth. This will occur only when Allah, Mighty and Majestic be He, permits. Whoever follows him will be saved and whoever remains behind will be destroyed. O servants of Allah! Be aware O servants of Allah! Go to him even if [you have to trek over] ice, for he is Allah’s caliph.” We asked, “O Messenger of Allah! When will the Qā’im from you rise?” He replied, “When the world falls into chaos and confusion. He will be the ninth from the loin of al-Ḥusayn, peace be on him.”
535. Kifāyat al-athar3: Muḥammad b. `Abd-Allah al-Shaibānī, from Muḥammad b. al-Ḥusayn b. Ḥafṣ al-Khath`amī al-Kūfī, from `Abbād b. Ya`qūb, from `Alī b. Hāshim, from Muḥammad b. `Abd-Allah, from Abū `Ubaidat b. Muḥammad b. `Ammār, from his father, from his grandfather `Ammār who recounts: I was with the Messenger of Allah, Allah’s blessings be on him and his family, during one of the battles in which `Alī, peace be on him, had killed the standard-bearers and scattered them. He had killed `Amr b. `Abd-Allah al-Jumaḥī and Shaibat b. Nāfi`. I came to the Messenger of Allah, Allah’s blessings be on him and his family, and said to him, “O Messenger of Allah! `Alī has fought for Allah a worthy fight.”
He replied, “That is because he is from me and I am from him. He will inherit my knowledge, repay my debts, fulfill my promises, and will be my successor after me. If it was not for him, the pure believer would not be recognized after me. His war is my war and my war is Allah’s war. His peace is my peace and my peace is Allah’s peace. Know that he is the father of my two grandsons and the Imams after me. Allah, the Exalted, will bring out from his loin the rightly guided Imams. From them is the Mahdī of this nation.”
I said, “May my father and my mother be sacrificed for you, O Messenger of Allah! Who is this Mahdī?” He replied, “O `Ammār! Know that surely Allah, Blessed and High be He, has promised me that nine Imams will emerge from the loin of al-Ḥusayn. The ninth of his descendants will become concealed from the people. This is [the meaning of] the saying of Allah, Mighty and Majestic be He, ‘Say: Have you considered if your water sinks in the ground, who is it then that will bring you flowing water?’4
He will have a lengthy occultation in which some people will stop believing in him while others will remain steadfast about him. Then, he will emerge in the end of times and will fill the world with fairness and justice. He will fight in accordance with the interpretation [of the Holy Quran] like I fought in accordance with its revelation. His name will be my name and he is the most similar of people to me . . .”
536. Muqtaḍab al-athar5: Narrated to us Abū `Alī Aḥmad b. Ziyād al-Hamdānī, from `Alī b. Ibrāhīm b. Hāshim, from his father, from `Abd al-Salām b. Ṣāliḥ al-Harawī, from Wakī` b. al-Jarrāḥ and al-Rabī` b. Sa`d, from `Abd al-Raḥmān b. Salīṭ, from Ḥusayn b. `Alī, peace be on him, who said: From us are twelve Mahdīs (guided ones). The first one is Amīr al-Mu’minīn `Alī ibn Abī Ṭālib, peace be on him, and the last one is my ninth descendant. He is the one who will rise with the truth. Through him, Allah will give life to the earth after its death. Through him, Allah will dominate religion [i.e. Islam] over all religions even if the polytheists detest it. He will have an occultation in which some people will apostate and others will remain steadfast in religion. They [i.e. the steadfast] will be harassed and will be asked [tauntingly], “If you are truthful, [then tell us] when will this promise happen?”6 He who is patient during his occultation—with all the tortures and denials—is like those who fight with their swords before [i.e. alongside] the Messenger of Allah, Allah\'s blessings be on him and his family.”
537. Kashf al-astār7: Abū Muḥammad al-Faḍl b. Shādhān al-Nīsābūrī—who passed away during the lifetime of (Imam) Abū Muḥammad al-`Askarī, peace be on him—has recorded in his book al-Ghayba: Narrated to us al-Ḥasan b. Maḥbūb, from `Alī b. Ri’āb, from Abū `Abd-Allah, peace be on him, a lengthy tradition from Amīr al-Mu’minīn `Alī, at the end of which he said: Then, there will be enmity between the Arab and non-Arab rulers because of their differences. It will be like this until the affair reaches a person from the descendants of Abū Sufyān . . . thereafter the king of the kings, the slayer of the unbelievers, the desired ruler, and the one during whose occultation intellects (uqūl) will be baffled, will appear. He is the ninth from your descendants, O Ḥusayn. He will emerge from between the two rukns [of Ka`ba] and he will be victorious over the humans and the Jinn . . . Salvation is for the believers who realize his time, reach his era, witness his days, and meet his followers.
538. Kamāl al-dīn8: Narrated to us Aḥmad b. Ziyād b. Ja`far al-Hamdānī, may Allah be satisfied with him, from `Alī b. Ibrāhīm b. Hāshim, from his father, from `Alī b. Ma`bad, from al-Ḥusayn b. Khālid, from Imam `Alī b. Mūsā al-Riḍā, from (Imam) Mūsā b. Ja`far, from his father (Imam) Muḥammad b. `Alī, from his father (Imam) `Alī b. Ḥusayn, from his father (Imam) al-Ḥusayn b. `Alī, who said: My father Amīr al-Mu’minīn `Alī b. Abī Ṭālib said to me, “O Ḥusayn! The ninth from your descendants is the one who will rise with the truth, manifest religion, and spread justice.” I asked him, “O Amīr al-Mu’minīn! Will this [really] happen?” He replied, “Yes, I swear by the One Who sent Muḥammad with prophethood and selected him from all the creatures; but [this will happen] only after an occultation and bewilderment in which no one will remain steadfast in his religion except the sincere ones—those who are inseparable from the spirit of certainty. They are the ones from whom Allah, Mighty and Majestic be He, has taken the covenant of our mastership (wilāya), has written faith in their hearts, and has assisted them with a Holy Spirit from Himself.”
539. Kamāl al-dīn9: Narrated to us al-Muẓaffar b. Ja`far b. al-Muẓaffar al-`Alawī al-Samarqandī, may Allah be satisfied with him, from Ja`far b. Muḥammad b. Mas`ūd, from his father, from Jabra’īl b. Aḥmad, from Mūsā b. Ja`far al-Baghdādī, from al-Ḥasan b. Muḥammad al-Ṣairafī, from Ḥanān b. Sadīr, from his father Sadīr b. Ḥakīm, from his father, from Abū Sa`īd `Aqīṣā who said: When (Imam) al-Ḥasan b. `Alī signed the peace treaty with Mu`āwiyat b. Abī Sufyān, people came to meet him and some of them criticized him [for signing] the treaty. He replied, “Woe to you! You do not know what I know [or what I have done]. By Allah, what I did was best for our followers—whether they be where the sun rises or it sets.
Don’t you know that I am your Imam whose obedience is obligatory upon you and that I am one of the [two] masters of the youths of Paradise—just as the Messenger of Allah, Allah’s blessings be on him and his family, has said about me?” They all replied in the affirmative. He then said, “Do you know that when [the Prophet] Khiḍr, peace be on him, drilled a hole in the boat, erected the wall, and killed a child, all these actions angered Moses because the wisdom behind these acts were hidden from him? These three acts were regarded by Allah, High be His Remembrance, as nothing but wise and right?
Do you not know that there is no one from us but that on his neck is the allegiance of the tyrants of his time, except the Qā’im behind whom Jesus, son of Mary, Allah’s Spirit, will pray? Allah, Mighty and Majestic be He, has concealed him and his birth so that he will not have an allegiance on his neck when he emerges. He is the ninth descendant of my brother al-Ḥusayn, the son of the Master of the Women of the Universe. Allah will prolong his age during his occultation, then, He will manifest him with His power in the form of a young man of less than forty years of age. And this is because it should be known that Allah is Powerful over all things.”
540. Kamāl al-dīn10: Narrated to us `Abd al-Wāḥid b. Muḥammad b. `Abdūs al-`Aṭṭār, from Abū `Amr al-Kashshī (or al-Laithī), from Muḥammad b. Mas`ūd, from `Alī b. Muḥammad b. Shujā`, from Muḥammad b. `Īsā, from Muḥammad b. Abī `Umair, from `Abd al-Raḥmān b. al-Ḥajjāj, from al-Ṣādiq Ja`far b. Muḥammad, from his father (Imam) Muḥammad b. `Alī, from his father (Imam) `Alī b. al-Ḥusayn, from (Imam) al-Ḥusayn b. `Alī—peace be upon them— who said: “My ninth descendant will have a similarity with Yūsuf and a similarity with Moses, son of `Imrān, peace be on them both. He is the one who will rise from us Ahl al-Bait. Allah, Blessed and High be He, will set right his affairs in one night.”
541. Kamāl al-dīn11: Narrated to us Aḥmad b. Muḥammad b. Isḥāq al-Mu`ādhī (or al-Mu`ārī), may Allah be satisfied with him, from Aḥmad b. Muḥammad al-Hamdānī al-Kūfī, from Aḥmad b. Mūsā b. al-furāt, from `Abd al-Wāḥid b. Muḥammad, from Sufyān, from `Abd-Allah b. al-Zubayr, from `Abd-Allah b. Sharīk, from a person, from Ḥamdān, from al-Ḥusayn b. `Alī ibn Abī Ṭālib, peace be on him, who said: “The Qā’im of this nation is the ninth from my descendants who will have an occultation. He is the one whose inheritance will be divided while he is [still] alive.”
The traditions with the following numbers also show the aforementioned concept: 205–308, 543, 550, 551, 558–571, 608, 612, 641, 786–807, 859, 918, 973, 1104, and 1230.
Notes:
1. Kifāyat al-athar, chap. 12, p. 97, no. 3; Biḥār al-anwār, vol. 36, chap. 41, p. 318, no. 169; al-Ṣirāṭ al-mustaqīm, vol. 2, chap. 10, pp. 115–116, sect. 3. He writes: “Al-Ḥusayn b. `Alī al-Rāzī has narrated the same concept which ends like this: ‘From the Loin of al-Ḥusayn will emerge righteous infallible Imams. From them will be the Mahdī of this nation behind whom Jesus, son of Mary, will pray. He is the ninth from the loin of al-Ḥusayn, peace be on him.’”
2. Kifāyat al-athar, chap. 12, p. 106; Biḥār al-anwār, vol. 36, chap. 41, p. 322, no. 172; al-Ṣirāṭ al-mustaqīm, vol. 2, chap. 10, p. 116, sect. 3, which is a short version.
I say: In Biḥār al-anwār, it is ‘Maimūn b. Abī Nuwayra’ and in some copies, it is ‘Mismarat b. Abī Nuwayra’. In the source, al-Hunā’ī has been mentioned but al-Nahbānī is correct.
3. Kifāyat al-athar, p. 120, no. 1; Biḥār al-anwār, vol. 36, chap. 41, pp. 326–328, no. 183; al-Ṣirāṭ al-mustaqīm, vol. 2, chap. 10, p. 118, sect. 3, which is a short version.
4. Quran 67:30.
5. Muqtaḍab al-athar, p. 23; Kifāyat al-athar, pp. 231–232, chap. 31, no. 2; Kamāl al-dīn, vol. 1, chap. 30, p. 317, no. 2; Biḥār al-anwār, vol. 36, p. 385, chap. 43, no. 6 and vol. 51, chap. 3, p. 133, no. 4; Ithbāt al-hudāt, vol. 2, chap. 9, p. 133, no. 134.
6. Quran 36:48.
7. Kashf al-astār, p. 180 (1318 AH) and p. 221 (in the new edition); al-Arba`īn (Kifāyat al-Muhtadī), p. 31, under no. 1.
8. Kamāl al-dīn, vol. 1 chap. 26, , p. 304, no. 16; Biḥār al-anwār, vol. 51, chap. 2, p. 110, no. 2; I`lām al-warā, pp. 400–401.
9. Kamāl al-dīn, vol. 1, chap. 29, p. 315–316, no. 2; Kifāyat al-athar, chap. 30, pp. 224–226, no. 4. He has mentioned: “the ninth descendant of my brother—al-Ḥusayn—the son of the Master of the Maids”; I`lām al-warā, p. 401; al-Iḥtijāj, vol. 2, p. 288.
10. Kamāl al-dīn, vol. 1, chap. 30, pp. 316–317, no. 1; Biḥār al-anwār, vol. 51, chap. 3, p. 132–133, no. 2; I`lām al-warā, p. 401.
11. Kamāl al-dīn, vol. 1, chap. 30, p. 317, no. 2; Biḥār al-anwār, vol. 51, chap. 3, p. 133, no. 3; I`lām al-warā, p. 401.
Source: www.Imamreza.net
