Chapter 34: Rajah (The Return)

سَعْدٌ عَنِ ابْنِ عِيسَى وَ ابْنِ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ حُمْرَانَ بْنَ أَعْيَنَ وَ أَبَا الْخَطَّابِ يُحَدِّثَانِ جَمِيعاً قَبْلَ أَنْ يُحْدِثَ أَبُو الْخَطَّابِ مَا أَحْدَثَ أَنَّهُمَا سَمِعَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَوَّلُ مَنْ تَنْشَقُّ الْأَرْضُ عَنْهُ وَ يَرْجِعُ إِلَى الدُّنْيَا الْحُسَيْنُ بْنُ عَلِيٍّ ع وَ إِنَّ الرَّجْعَةَ لَيْسَتْ بِعَامَّةٍ وَ هِيَ خَاصَّةٌ لَا يَرْجِعُ إِلَّا مَنْ مَحَضَ الْإِيمَانَ مَحْضاً أَوْ مَحَضَ الشِّرْكَ مَحْضاً

1- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa and Ibn Abil Khattab, they from Bazanti and he from Hammad Ibn ‘Uthman from Muhammad Ibn Muslim that he heard Humran Ibn Ayyan and Abul Khattab say: We heard Imam Ja’far as-Sadiq (‘a) say:

“The first for whom the grave will split open and who would come back to the world in Rajah, will be Imam Husayn (‘a) and Rajah will not be there for some: only the pure believers and absolute polytheists will have Rajah.”

2- Muntakhab al-Basair: Through these chains, it is narrated from Hammad from Bukair Ibn Ayyan that he said:

I heard from a pious personality, in whose veracity I have no doubt, that is Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“The Messenger of Allah (S) and Imam ‘Ali (‘a) will return to the world once more.”

3- Muntakhab al-Basair: Through these chains, it is narrated from Hammad from Fudhayl from Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“Mention Abu Bakr and ‘Umar as ‘Jibt and Taghoot’ (irreligious and rebellious) and don’t talk of Rajah among the people. If someone tells you that you had faith in this previously, tell them that you don’t make such a claim now; because the Holy Prophet (S) even made people happy by giving them a hundred thousand dirhams each. So will you not please them at least verbally?”

4- Muntakhab al-Basair: Through the same chain of narrators, it is narrated from Hammad from Zurarah that he said:

I asked Abu Abdullah Imam Ja’far as-Sadiq (‘a) about some important matters like Rajah; and he said:

بَلْ كَذَّبُواْ بِمَا لَمْ يُحِيطُواْ بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ

“Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them…” (Surah Yunus, 10:39).

Then Imam (‘a) said: “Time has not arrived for the matters you are inquiring about.”

5- Muntakhab al-Basair: Saad has narrated from Ibn Yazid and Ibn Abil Khattab and Yaqtini and Ibrahim Ibn Muhammad; they have narrated from Ibn Abi Umair from Ibn Uzuniyya from Muhammad Ibn Tayyar from His Eminence, Abi Abdullah Imam Ja’far as-Sadiq (‘a) that he said regarding the saying of the Almighty Allah:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا

“And on the day when We will gather from every nation a party…” (Surah An-Naml, 27:83).

“…each of the believers, if he has been slain, he will be sent back to the world and then he will die; or if he has died, he will be returned to the world and slain.”

6- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from Ahwazi from Hammad Ibn ‘Isa from Husayn Ibn Mukhtar from Abi Basir that he said:

Once Abu Ja’far Imam Muhammad al-Baqir (‘a) said to me: “Do the Iraqis deny Rajah?”

“Yes,” I replied.

He asked: “Have they not read this verse of Qur’an (above-mentioned)?”

7- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from Bazanti from Husayn Ibn ‘Umar Ibn Yazid from ‘Umar Ibn Aban Ibn Bukair from Abu Abdullah Imam Ja’far as-Sadiq (‘a) that he said:

“As if I can see (that during the time of Rajah) Humran Ibn Ayyan and Maisar Ibn Abdul Aziz are amazing the people through their sword fight.”

8- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Abdullah Ibn Mughira from a person from Jabir Ibn Yazid that he said:

“Once His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) was asked about the following words of the Almighty Allah:

وَلَئِن قُتِلْتُمْ فِي سَبِيلِ اللّهِ أَوْ مُتُّمْ

“And if you are slain in the way of Allah or you die…” (Surah Aali-’Imran, 3:157).

He said: O Jabir, do you know what the ‘way of Allah’ is?

I said: “By Allah, no, we only know that which we have heard from you.”

He said: “Slain in the way of Allah is ‘in the way of ‘Ali (‘a) and his descendants’. One who is killed in their love, has in fact been slain in the way of Allah. And whoever believes in this verse will have slaying as well as death; thus one who is slain will come back to the world till death comes to him and one who died in their love will come back to the world so that he might be slain.”

Similar tradition is reported by Ibn Mughira as well.

9- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from Muhammad Ibn Sinan from Ibn Muskan from Fayd Ibn Abi Shaibah that he said:

“I heard Abu Abdullah Imam Ja’far as-Sadiq (‘a) reciting the following verse and saying that:

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ

“And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom - then an apostle comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you.” (Surah Aali-’Imran, 3:81).

In this verse, ‘you must believe in him’ means that all prophets will have faith the Holy Prophet (S) and ‘and you must aid him’ means that those prophets will help Amir al-Mu’minin ‘Ali (‘a).

Would those prophets help Amir al-Mu’minin (‘a)? I asked.

He said: Yes, by Allah, from Prophet Adam (‘a) to Prophet Muhammad (S) all the prophets that the Almighty Allah has sent, He will send them to this world once more so that they may do Jihad with the infidels in the company of Amir al-Mu’minin (‘a).”

10- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Muhammad Ibn Sinan from Ammar Ibn Masruq from Munakhkhal Ibn Jamil from Jabir Ibn Yazid from His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said with regard to the following verse:

يَا أَيُّهَا الْمُدَّثِّرُ

“O you who are clothed!” (Surah Al-Muddaththir, 74:1).

قُمْ فَأَنذِرْ

“Arise and warn…” (Surah Al-Muddaththir, 74:2).

…that Muddaththir implied Prophet Muhammad (S) and ‘Arise and warn…’ means his rising in the period of Rajah in which he will arise to warn the people and the saying of the Almighty Allah:

إِنَّهَا لَإِحْدَى الْكُبَرِ

“Surely it (hell) is one of the gravest (misfortunes)” (Surah Al-Muddaththir, 74:35).

نَذِيرًا لِّلْبَشَرِ

“A warning to mortals…” (Surah Al-Muddaththir, 74:36).

That is the Holy Prophet (S) is the warner to the people during the period of Rajah.

Also the saying of the Almighty Allah:

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا

“And We have not sent you but to all the men as a bearer of good news and as a warner…” (Surah Saba, 34:28).

This is also applicable to the period of Rajah.

11- Muntakhab al-Basair: Through the same chains of narrators, it is narrated from Imam Muhammad al-Baqir (‘a) that he said: Amir al-Mu’minin (‘a) used to say:

“Muddaththir will be there during the period of Rajah.

Someone asked: O Amir al-Mu’minin (‘a), is there a second life before Qiyamat? And then death after that?

He replied: Yes, by Allah, during the period of Rajah there would be more disbelief.”

12- Muntakhab al-Basair: Saad has narrated from Abil Khattab from Musa Ibn Sadan from Abdul Ibn Qasim Hadhrami from Abdul Karim Ibn Amr Khathami that he heard Imam Ja’far as-Sadiq (‘a) say:

قَالَ رَبِّ فَأَنظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ

“He said: My Lord! then respite me till the time when they are raised.” (Surah Al-Hijr, 15:36).

قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ

“He said: So surely you are of the respited ones.” (Surah Al-Hijr, 15:37).

إِلَى يَومِ الْوَقْتِ الْمَعْلُومِ

“Till the period of the time made known.” (Surah Al-Hijr, 15:38).

Thus when the appointed time will arrive, Iblis will appear with all his followers who have followed from the time of the creation of Adam (‘a) till that time. And this will be last battle, which would be fought between Amir al-Mu’minin (‘a) and Iblis.

I asked: “Would there be battles prior to this also?”

He replied: “Yes, there had been and there would be battles between good and evil during the period of every Imam.”

And when the appointed time will arrive, Amir al-Mu’minin (‘a) will march forward with his companions and Iblis will come with his companions and this battle will be fought at Rauha near Kufa, which is situated on the banks of Euphrates and it will be such a severe fight that since the creation of the earth, no such fighting has taken place.

Thus, as if I can see that the companions of Amir al-Mu’minin (‘a) will be forced to move back a hundred steps and can also see that some of the companions will back so much that they would enter the Euphrates.

The most powerful God will send armies of angels from the clouds and the command of Allah will reach to completion. The Messenger of Allah (S) will be at the front carrying a spear of Noor. When Iblis will see him, he will turn back and flee. Seeing him flee, his army men will ask: Why are you running away, you are about to gain victory?

He will reply: You don’t see what I see! I am scared of Allah, the Lord of the worlds.

The Messenger of Allah (S) will step forward and spear his back killing him. Then all his supporters will also perish. At that time only the monotheists will remain and there will be no sign of polytheism.

Then Amir al-Mu’minin (‘a) will rule for forty-four thousand years. And during that time each of the Shi’a of Imam ‘Ali (‘a) will get a thousand sons each. At that time ‘Jannatan’ and ‘Madhamatan’, two luxurious gardens will appear near Kufa Masjid and its surroundings.

13- Muntakhab al-Basair: Through the same chains, it is narrated from Abdullah Ibn Qasim from Husayn Ibn Ahmad Minqari from Yunus Ibn Zabyan from Imam Ja’far as-Sadiq (‘a) that he said:

“Before Judgment Day, Imam Husayn (‘a) will perform the accounting of the people; on Judgment Day the only thing remaining will be the sending of people to Paradise or Hell.”

14- Muntakhab al-Basair: Saad has narrated from Ayyub Ibn Nuh and Hasan Ibn ‘Ali Ibn Abdullah etc. from Abbas Ibn Aamir from Saeed from Dawood Ibn Rashid, from Humran from Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“The first to do Rajah will be Imam Husayn (‘a) and he will rule for such along time that his brows will sag upon his eyes.”

It is mentioned in Muntakhab al-Basair that Saad has narrated a similar report from Ibn ‘Isa and Ibn Abdul Jabbar and Ahmad Ibn Hasan Ibn Fadhdhal from Hasan Ibn Fadhdhal from Abul Mughra from Dawood Ibn Rashid.

The same report is narrated from Saad Ibn Ibn ‘Isa from Ahwazi and Muhammad Barqi from Nazar from Yahya Ibn Halabi from Mualla from Mualla Ibn Khunais from Imam Ja’far as-Sadiq (‘a) that he narrated the same tradition from Saad and Ibn ‘Isa and ‘Umar Ibn Abdul Aziz, Jamil Ibn Darraj, Mualla Ibn Khunais and Zaid Ibn Shahham from Imam Ja’far as-Sadiq (‘a).

15- Muntakhab al-Basair: Saad has narrated from Ahmad Ibn Muhammad Sayyari from Ahmad Ibn Abdullah Ibn Qubaisa from his father from a man of his from His Eminence, Abu Abdullah Imam Ja’far as-Sadiq (‘a) that he said regarding the following words of the Almighty Allah:

يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ

“(It is) the day on which they shall be tried at the fire.” (Surah Adh-Dhariyat, 51:13).

During the period of Rajah, people will be heated like gold is heated in the fire till the reality of everyone becomes clear.”

16- Muntakhab al-Basair: Saad has narrated from Yaqtini from Qasim from his grandfather, Hasan from Abu Ibrahim Imam Musa al-Kazim (‘a) that he said:

“Some of those who have passed away from the world, will come back to the world and seek revenge from themselves and all those who have been harassed will take revenge and whoever is killed will take revenge from his killer. And for this purpose, his enemies will be brought into the world so that revenge might be taken from them. And after this retaliation they will live for thirty months and after that all of them will die on a single night having achieved satisfaction whereas their enemies will be subjected to the worst punishment of Hell. After that they will obtain their rights from the court of the Almighty Allah.”

17- Muntakhab al-Basair: From the same chains, it is narrated from Hasan Ibn Rashid from Muhammad Ibn Abdullah Ibn Husayn that he said:

“Once I was in the company of Imam Ja’far as-Sadiq (‘a) with my father and they were conversing when my father asked: What opinion do you have about Rajah?

Imam (‘a) replied: I only say that which Allah, the Mighty and Sublime says:

هِيَ زَجْرَةٌ وَاحِدَةٌ

“But it shall be only a single cry.” (Surah An-Naziyat, 79:13).

فَإِذَا هُم بِالسَّاهِرَةِ

“When lo! they shall be wakeful.” (Surah An-Naziyat, 79:14).

My father asked: What is the meaning of these words of the Almighty Allah?

He replied: They will take revenge from them and the rest of the people will neither be sleeping nor death will occur to them.”

18- Muntakhab al-Basair: Saad has narrated from a group of our narrators from Ibn Abu ‘Uthman and Ibn Ibn Ishaq from Muhammad Ibn

Sulayman Dailami from his father that once he asked Imam Ja’far as-Sadiq (‘a) about the following verse:

إِذْ جَعَلَ فِيكُمْ أَنبِيَاء وَجَعَلَكُم مُّلُوكًا

“…when He raised prophets among you and made you kings…” (Surah Al-Maidah, 5:20).

And the Imam (‘a) said: Prophets means the Messenger of Allah (S), Prophet Ibrahim and Prophet Isma’il and his descendants; and kings imply the Holy Imams (‘a).

The narrator says: I asked: But what kingdom do you possess?

He replied: Rulership of Paradise and kingdom of the period of Rajah.”

19- Muntakhab al-Basair: It is narrated from Saad from Ibn ‘Isa from Ahwazi and Muhammad Barqi from Nazar from Yahya Halabi from Mualla Abu ‘Uthman from Mualla Ibn Khunais that he said: Imam Ja’far as-Sadiq (‘a) said to me:

“The first to do Rajah will be Imam Husayn (‘a) and he will rule for such a long time that his brows will sag upon his eyes.

Then Imam Ja’far as-Sadiq (‘a) said with regard to the saying of the Almighty Allah:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

He said: Your Prophet will be returned to you.”

20- Muntakhab al-Basair: It is mentioned in Kitab al-Wahida from Muhammad Ibn Hasan Ibn Abdullah Atrush from Ja’far Ibn Muhammad Bajali from Barqi from Ibn Abu Najran from Asim Ibn Hamid from His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) that Amir al-Mu’minin (‘a) said:

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ

Amir al-Mu’minin (‘a) says: Indeed, the Almighty Allah is One and Unique and He is alone in His oneness. Then a word came out from the lips of His power and it became an effulgence from which He created Prophet Muhammad (S) and me and my descendants.

Then another word emerged from the lips of power and it became a soul and the Almighty Allah kept that soul in that effulgence and transferred it to our bodies. Therefore, we are Ruh Allah and Kalimat Allah and the Almighty Allah has made us as His decisive proof on His creatures. Then we all remained in a green shade, whereas neither there was sun nor moon. Neither day nor night and neither anyone to witness this. We continued to worship the Almighty Allah and praise and glorify Him and it is before the creation of all creatures. The Almighty Allah took covenant from the prophets to believe in us and to help us. Thus the Almighty Allah says:

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ

That is all of them will believe in Muhammad (S) and help his successor.

And indeed, the Almighty Allah took covenant from me that each of us will help and assist each other and thus I did Jihad in the support of Prophet Muhammad (S), killed his enemies and fulfilled the covenant that the Almighty Allah had taken from me but the prophets and messengers did not render any help to me. It is so because the Almighty Allah had captured their souls; but they will help me in the future and my kingdom will stretch from east to the west. And from Prophet Adam (‘a) to Prophet Muhammad (S) will be made alive again by the Almighty Allah and they will be sent back to the world and fight with the sword.

O surprise! And how should I not be astonished about the people whom Allah would enliven, group by group, reciting: ‘Here I am’ and harkening to the call of the Divine caller they would roam the lanes of Kufa. So that they may strike off the heads of infidels and oppressors from the first and the last. So much so that the Almighty Allah will fulfil the promise He made in the verse:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا

“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me…” (Surah An-Nur, 24:55).

That is without fearing anyone they should worship Me. During that time Taqiyyah will not be needed.

And for me there is one Karra after the other and one Rajah after the other and I am the master of the Karrat and Rajaat. I am the master of the awe and the one with power; I am the one who will take revenge again and again. I am the owner of a strange ruler and I am the horn of iron and I am the servant of Allah and the brother of His Messenger.

I am the trusted one of Allah and his treasurer. I am the owner of divine secrets. I am His curtain. I am the face of Allah. I am the path of Allah. I am the Balance of God. I am the gatherer of the creatures. I am that word of

Allah through which He will gather that which is dispersed and disperse that which is gathered.

I am the beautiful names of Allah and its supreme example. I am the great sign of Allah. I am the distributor of Paradise and Hell. I will admit the inmates of Paradise to Paradise. I will perform the marriage of the folks of Paradise and subject the inmates of Hell to chastisement. All the creatures will come back to us. I am the centre to which everything will revert. I will perform the accounting of all the creatures. I am the possessor of many faces. I am the Muezzin of Araaf. I am the one who is visible in the sun. I am Dabbat al-Ardh. I am the distributor of hellfire and Paradise. I am the owner of Araaf.

I am the chief of believers, leader of the pious and sign of the foremost, tongue of the truth tellers and seal of the successors and the heir of the prophets and Caliph of the Lord of the worlds. I am the straight path of my Lord. In the tent of Allah, I am the decisive proof of Allah for all who are in the earth and sky and whatever is between them.

I am the one through whom the Almighty Allah exhausted His proof on you in the initial stage of your creation. On Judgment Day, I am the witness upon you. I am the one who is bestowed with the complete knowledge of future happenings and lineage. I possess the heritage of all the prophets.

I am the owner of the staff and Misam1 I am the one all the clouds, lightning and thunder, darkness and light, wind and mountains, sea and stars, sun and moon have been given under my control. I am the horn of iron. I am the discriminator (Farooq) of this Ummah. I am the guide. The knowledge of the Almighty Allah that is bestowed to me and the secrets and mysteries that the Almighty Allah has delegated to Prophet Muhammad (S) through me and I am aware of the count of everything. I am the one that my Lord has taught me His name, His word, His wisdom, His knowledge and His understanding.

O people, ask me whatever you like before you are deprived of me. O Allah, I make You my witness on these people, and there is no power except that which is bestowed by Allah and all praise is for Allah.”

21- Tafsir Ayyashi: It is narrated from Salih Ibn Mitham that he once asked His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) about the verse of:

وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا

“…and to Him submits whoever is in the heavens and the earth, willingly or unwillingly…” (Surah Aali-’Imran, 3:83).

He said: “It will come to pass when Imam ‘Ali (‘a) will say that I am the most deserving for this verse:

وَأَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللّهُ مَن يَمُوتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

“And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies. Yea! it is a promise binding on Him, quite true, but most people do not know. (Surah An-Nahl, 16:38).

لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُواْ أَنَّهُمْ كَانُواْ كَاذِبِينَ

So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars.” (Surah An-Nahl, 16:39).

22- Al-Amali as-Saduq: Ibn Walid has narrated from Saffar from Ibn ‘Isa from ‘Ali Ibn Hakam from Aamir Ibn Maqil from Abu Hamza Thumali from His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“O Abu Hamza, do not demote the position on which the Almighty Allah has placed Imam ‘Ali (‘a) and do not exalt him more than his exalted position. It is sufficient for the honour of Imam ‘Ali (‘a) that he will fight with the enemies of Allah during the time of Rajah and will perform the marriage of the folks of Paradise.”

A similar report is narrated in Basair ad-Darajat from Ibn ‘Isa.

In Muntakhab al-Basair also, there is a similar report quoted from Maqil.

23- Tafsir Qummi: My father has narrated from Ibn Abi Umair from Ibn Muskan from Abi Abdullah (‘a) that he said:

“Yes, by Allah, from Prophet Adam (‘a) to Prophet Muhammad (S) all the prophets that the Almighty Allah has sent, He will send them to this world once again so that they may do Jihad with the infidels in the company of Amir al-Mu’minin (‘a). That is the meaning of the verse:

لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ

“…you must believe in him, and you must aid him…” (Surah Aali-’Imran, 3:81).

That is you must believe in the Holy Prophet (S) and aid Amir al-Mu’minin (‘a).”

24- Tafsir Qummi: Regarding the following verse, it is mentioned in Tafsir ‘Ali Ibn Ibrahim that:

وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

“And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection, he (‘Isa) shall be a witness against them.” (Surah An-Nisa, 4:159).

It is mentioned that when the Messenger of Allah (S) will return to the world in Rajah all will bring faith in him.

Also Shahr Ibn Haushab has narrated that once Hajjaj told him: “There is a verse of Qur’an, which has troubled me.”

I said: “O chief, which verse is it?”

He said: “The Almighty Allah has said:

وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ

“And there is not one of the followers of the Book but most certainly believes in this before his death…” (Surah An-Nisa, 4:159).

And by Allah, I command the slaying of Jews and Christians just to see how they bring faith; but I don’t see any movement on their lips.”

I said: “May the Almighty Allah bless the chief, this is not the interpretation of this verse.”

“Then what is it?” he asked.

I said: His Eminence, ‘Isa (‘a) will come back to the earth before Qiyamat and all the people of the book, whether they be Jews or non-Jews, will start believing in him and he will pray behind Imam al-Mahdi (‘a).

Hajjaj said: “Woe upon you, how do you interpret it in this way?”

I said: “This interpretation was explained to me by Muhammad Ibn ‘Ali Ibn Husayn Ibn ‘Ali Ibn Abi Talib (‘a).”

“By Allah, you have brought this water from a clear and potable spring,” he said.

25- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the following verse:

بَلْ كَذَّبُواْ بِمَا لَمْ يُحِيطُواْ بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ

“Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them…” (Surah Yunus, 10:39).

That is it is mentioned in this verse that they have received its Tawil.

كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ

“…even thus did those before them reject (the truth)…” (Surah Yunus 10:39).

The Imam said: This verse was revealed about Rajah, which the people deny. Then he said:

وَمِنهُم مَّن يُؤْمِنُ بِهِ وَمِنْهُم مَّن لاَّ يُؤْمِنُ بِهِ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ

“And of them is he who believes in it, and of them is he who does not believe in it, and your Lord best knows the mischief-makers.” (Surah Yunus, 10:40).

26- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the following verse:

وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ

“And if every soul that has done injustice…” (Surah Yunus, 10:54).

That is whoever trespassed on the rights of Aali Muhammad (‘a) has in fact committed oppression.

مَا فِي الأَرْضِ لاَفْتَدَتْ بِهِ

“…had all that is in the earth, it would offer it for ransom…” (Surah Yunus, 10:54).

That is if they possessed all the treasures of the world, they will be prepared to give it all as a ransom at that time (in the period of Rajah).”

27- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim that Imam Ja’far as-Sadiq (‘a) was asked about the words of the Almighty Allah:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا…

“And on the day when We will gather from every nation a party…” (Surah An-Naml, 27:83).

He (‘a) said: what do they about this verse?

The narrator says: It will occur on Judgment Day.

Imam Ja’far as-Sadiq (‘a) said: Would on Judgment Day the Almighty Allah will raise one group and leave the rest? (It is impossible!)

This would, in fact happen during the time of Rajah and the following verse is with regard to Qiyamat:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

28- Tafsir Qummi: Ahmad Ibn Idris has narrated from Ahmad Ibn Muhammad from ‘Umar Ibn Abdul Aziz from Ibrahim Ibn Mastiz from Muawiyah Ibn Ammar that he said:

“I asked Abu Abdullah Imam Ja’far as-Sadiq (‘a) regarding the following verse:

إِنَّ لَهُ مَعِيشَةً ضَنكًا

“…his shall be a straitened life…” (Surah Taha, 20:124).

Imam (‘a) said: By Allah, this verse is about Nawasib2.

I said: “May I be sacrificed on you, I see that they live in great comfort till the time of their death?”

He replied: “By Allah, during the time of Rajah, their condition will be such that they will survive on faeces.

Saad had narrated a similar report from Ahmad Ibn Muhammad.

29- Tafsir Qummi: My father has narrated from Ibn Abu Umair from Ibn Sinan from Abu Basir and Muhammad Ibn Muslim from Abu Abdullah Imam Ja’far as-Sadiq (‘a) from Abu Ja’far Imam Muhammad al-Baqir (‘a) regarding the interpretation of the verse:

وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ

“And it is binding on a town which We destroy that they shall not return.” (Surah Al-Anbiya, 21:95).

Both the Imams (‘a) said: Every habitation that the Almighty Allah destroyed through chastisement will not be returned to the earth during the time of Rajah. This verse is the greatest proof of Rajah, because no Muslim denies that all the people will do Rajah and would be enlivened in Qiyamat whether they die through divine chastisement or not. And in this verse, ‘they shall not return’ implies the time of Rajah, because in Qiyamat all the condemned ones will be enlivened to be sent to Hell.

30- Tafsir Qummi: Ubayy has narrated from Ibn Abu Umair from Abu Basir from Imam Ja’far as-Sadiq (‘a) that he said:

“Once the Messenger of Allah (S) came to Amir al-Mu’minin (‘a) while the latter was asleep in the mosque; he had made a heap of sand and rested his head on it. The Holy Prophet (S) shook his leg and said: “O Dabbat Allah! Get up!” A companion who witnessed this asked, “O Messenger of Allah (S)! Shall we address each other with this name?” He replied, “No, by Allah it is restricted only for him (‘Ali) and he is the Dabba that Allah has mentioned in His book…”

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

“And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall talk to them, because people did not believe in Our communications.” (Surah An-Naml, 27:82).

Then the Messenger of Allah (S) said: O ‘Ali, in the last period of time the Almighty Allah will bring you out in the best form and you will be having a seal with which you will mark your enemies.

A person asked Imam Ja’far as-Sadiq (‘a): “But the Sunni say that in this verse the word of ‘talk to them, implies injuring?”

Imam (‘a) replied: May Allah send them to Hell, it is not like that, it means talking and this statement of the Almighty Allah is an evidence for Rajah:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.” (Surah An-Naml, 27:83).

حَتَّى إِذَا جَاؤُوا قَالَ أَكَذَّبْتُم بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمَّاذَا كُنتُمْ تَعْمَلُونَ

“Until when they come, He will say: Did you reject My communications while you had no comprehensive knowledge of them? Or what was it that you did?” (Surah An-Naml, 27:84).

Then he said: In this verse, ‘communications’ imply Amir al-Mu’minin (‘a) and the Holy Imams (‘a). That person asked Imam Ja’far as-Sadiq (‘a): But the Sunni are of the view that

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا

“And on the day when We will gather from every nation a party…” (Surah An-Naml, 27:83).

…implies gathering on Judgment Day.

Imam (‘a) said: Would the Almighty Allah gather only one group from every community on Judgment Day and leave the rest? It is not so. On the contrary it is about the time of Rajah.

The following verse is with regard to Judgment Day:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf ,18:47).

Through another chains of narrators, it is narrated from Mufaddal that Imam Ja’far as-Sadiq (‘a) said regarding the words of the Almighty Allah:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا

“And on the day when We will gather from every nation a party…” (Surah An-Naml, 27:83).

Every believer who had been slain will be revived and sent to the world again and then die after completing his tenure on the earth. Also, Rajah will be for only those who are pure believers and pure infidels.

Imam Ja’far as-Sadiq (‘a) said: A man asked Ammar Ibn Yasir, “O Aba Yaqzaan, there is a verse in the book of Allah that has destroyed my heart and has put me into doubt. Ammar said: “Which verse is that?” That man said: “It is when the Almighty Allah says:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

“What Dabba is it?” Ammar said: “I swear by Allah, I will not sit, eat or drink anything till I show it to you.”

Then taking that man with him he went to Amir al-Mu’minin (‘a). His Eminence was partaking dates and butter. He said to Ammar: “Come forward, O Aba Yaqzaan!” Ammar sat down and began to share in the eatables. That man was surprised and when Ammar arose, he exclaimed: Glory be to God! O Aba Yaqzaan! You had vowed that you would not eat, drink or sleep till you showed me that (Dabbat al-Ardh)! Ammar said: “If you ponder upon it, you would understand that I have showed him to you.”

31- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the following verse:

سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا

“…He will show you His signs so that you shall recognize them…” (Surah An-Naml, 27:93).

In this verse ‘signs’ implies Amir al-Mu’minin (‘a) and all the Holy Imams (‘a).

When they do Rajah, their enemies will recognize them and the following statement of Amir al-Mu’minin (‘a) also supports this contention that: No sign of the Almighty Allah is greater than me.

When these holy beings will do Rajah in the world their enemies will recognize them.

32- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the following verse:

طسم

“Ta sin Mim.” (Surah Al-Qasas, 28:1).

تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ

“These are the verses of the Book that makes (things) clear.” (Surah Al-Qasas, 28:2).

After that the Almighty Allah addressed His Prophet and said:

نَتْلُوا عَلَيْكَ مِن نَّبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ

“We recite to you from the account of Musa and Fir’awn with truth for people who believe.” (Surah Al-Qasas, 28:3).

إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءهُمْ وَيَسْتَحْيِي نِسَاءهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ

“Surely Fir’awn exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live; surely he was one of the mischief makers.” (Surah Al-Qasas, 28:4).

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,” (Surah Al-Qasas, 28:5).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِي فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ

“And to grant them power in the land, and to make Fir’awn and Haman and their hosts see from them what they feared.” (Surah Al-Qasas, 28:6).

In these verses, the Almighty Allah has informed His Prophet about what Prophet Musa (‘a) had to suffer at the hands of Fir’awn so that his Ahl Al-Bayt (‘a) may have patience on whatever they have to bear at the hands of the Ummah.

After exhorting patience, the Almighty Allah has also given him glad tidings that: After that We send our favour on your Ahl Al-Bayt (‘a) that We will make them our caliphs on the earth and appoint them as Imams on your Ummah and send those Imams along with their enemies to the world so that they make take revenge from them. Thus He says under this topic:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,” (Surah Al-Qasas, 28:5).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِي فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ

“And to grant them power in the land, and to make Fir’awn and Haman and their hosts see from them what they feared.” (Surah Al-Qasas, 28:6).

That is on behalf of Aali Muhammad (‘a), We will show the punishment to Fir’awn and Haman and their cohorts; that is to those who have wrought oppressions on Aali Muhammad (‘a) and usurped their rights.

If this verse had been about Fir’awn and Prophet Musa (‘a) the following words would have been used:

We will show the scene of punishment to Fir’awn and Haman and to both their groups and instead of the phrase of ‘from them’ it would have been ‘from him (Musa)’. And in the beginning of this verse, it is mentioned:

We have intended that We should favour and make as Imams those who are deemed weak on the earth.

This shows that the address is to the Messenger of Allah (S) and the promise that the Almighty Allah has given is about the future (and promise is from the future and not for the past).

And the Imams will be from his progeny only. The Almighty Allah has by of example mentioned the incident of Prophet Musa (‘a) and Bani Isra’il. And Fir’awn and Haman and their groups denote the enemies of Aali Muhammad (‘a).

Then he said: When Fir’awn slaughtered Bani Isra’il and oppressed them, the Almighty Allah made Prophet Musa (‘a) victorious on him and destroyed him.

In the same way the rights of the Ahl Al-Bayt (‘a) of the Messenger of Allah (S) were usurped by their enemies and they were killed; so the Almighty Allah will send them back to the earth along with their enemies to enable them to eliminate their enemies.

Just as the Almighty Allah has compared the enemies of Aali Muhammad (‘a) to Fir’awn and Haman; in the same way Amir al-Mu’minin (‘a) has described his enemies and said:

O people, the first to rebel against the command of the Almighty Allah on the earth was Unaq Ibn Adam. The Almighty Allah had given her twenty fingers having long big nails and she was so heavy that she could sit only in a sixty yard space. But when she disobeyed the divine commands, the Almighty Allah sent upon her lions as big as elephants and wolves as big as camels and vultures as big as donkeys. All of them tore her into pieces. This occurred in the early period of creation.

Then the Almighty Allah destroyed Fir’awn and Haman; split the earth for Qaroon. It is a simile of those enemies who usurped the rights of Amir al-Mu’minin (‘a).

Then Amir al-Mu’minin (‘a) said from the pulpit under the above-mentioned example:

And I also had a right which was usurped by someone else which was in no way lawful. Neither I made him a partner in my rights (in any case their salvation is not possible in the light of this Shariat and this book. If another book and another Prophet comes with a new Shariat, it may be possible). But neither any prophet is to come after Muhammad nor any book or Shariat. Therefore, how their repentance be accepted? They are at this time in purgatory and they have been deceived by their desires. They were playing tricks with the Almighty Allah but the Almighty Allah will send them to Hell.

For Imam al-Qa’im (‘a) also the example of Prophet Musa (‘a) applies with regard to his going into hiding and avoiding, like Musa (‘a) has gone into hiding for fear. So much so that the Almighty Allah will permit him to reappear and he will demand his rights and eliminate his enemies as the Almighty Allah says:

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ

“Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them.” (Surah Al-Hajj, 22:39).

الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ

“Those who have been expelled from their homes without a just cause…” (Surah Al-Hajj, 22:40).

And the Almighty Allah has mentioned the example of Imam Husayn Ibn ‘Ali (‘a) in the story of Bani Isra’il. Thus Imam Zayn Al-’Abidin (‘a) once told Minhal: O Minhal, we Ahl Al-Bayt (‘a) live in this Ummah just like Bani Isra’il were living in the domination of Fir’awn. (they used to kill their children and leave their women alive). In the same way, these people kill our children (and men) and leave our women alive.

33- Tafsir Qummi: Ubayy has narrated from Nazar from Yahya Halabi from Abdul Hamid Tati from Abu Khalid Kabuli from Imam Zayn Al-’Abidin (‘a) regarding the words of the Almighty Allah:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

That the Imam said: Your Prophet (S) will come back to you (do Rajah).

34- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim that with regard to the words of the Almighty Allah:

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ

“And most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn.” (Surah As-Sajdah, 32:21).

The Imam said: “‘The nearer chastisement’ means punishment with the sword during the time of Rajah and words of the Almighty Allah ‘haply they may turn’ denote that during the time of Rajah, they will be sent back in order to be punished.”

35- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim that:

فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاء صَبَاحُ الْمُنذَرِينَ

“But when it shall descend in their courtyard, evil shall then be the morning of the warned ones.” (Surah As-Saffat, 37:177).

“Punishment, when in the last period of Rajah and when their followers will be brought back.”

36- Tafsir Qummi: It is mentioned in Hasan Ibn Mahbub’s Al-Mashiqa that with regard to the verse:

قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ

“They shall say: Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out?” (Surah Al-Ghafir, 40:11).

Imam Ja’far as-Sadiq (‘a) said that it is about Rajah.

37- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim that the verse:

وَيُرِيكُمْ آيَاتِهِ

“And He shows you His signs…” (Surah Al-Ghafir, 40:81).

And:

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ

“But when they saw Our punishment, they said: We believe in Allah alone and we deny what we used to associate with Him. (Surah Al-Ghafir, 40:84).

…that they deny all they had associated with:

فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ

“But their belief was not going to profit them when they had seen Our punishment; (this is) Allah’s law, which has indeed obtained in the matter of His servants, and there the unbelievers are lost.” (Surah Al-Ghafir, 40:85).

Amir al-Mu’minin (‘a) and the Holy Imams (‘a) will come in the period of Rajah and when the infidels and enemies of the Imams (‘a) see them they will recant their false beliefs; but it will be of no use at that time, even though it might be during the period of Rajah.

38- Tafsir Qummi:

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ

“And he made it a word to continue in his posterity that they may return.” (Surah Az-Zukhruf, 43:28).

That is those who come back in Rajah, that the Holy Imams (‘a) will come to the earth once more.

39- Tafsir Qummi:

فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ

“Therefore keep waiting for the day when the heaven shall bring an evident smoke.” (Surah Ad-Dukhan, 44:10).

يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ

“That shall overtake men; this is a painful punishment.” (Surah Ad-Dukhan, 44:11).

رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ

“Our Lord! remove from us the punishment; surely we are believers.” (Surah Ad-Dukhan, 44:12).

أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءهُمْ رَسُولٌ مُّبِينٌ

“How shall they be reminded, and there came to them an Apostle making clear (the truth).” (Surah Ad-Dukhan, 44:13).

ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ

“Yet they turned their backs on him and said: One taught (by others), a madman.” (Surah Ad-Dukhan, 44:14).

إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ

“Surely We will remove the punishment a little, (but) you will surely return (to evil).” (Surah Ad-Dukhan, 44:15).

يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ

“On the day when We will seize (them) with the most violent seizing; surely We will inflict retribution.” (Surah Ad-Dukhan, 44:16).

Explaining the above verses Imam (‘a) says that it is about the time of Rajah, because when they will come out of their graves, darkness will surround all the people. It is in fact an allusion to the incident when the people alleged that the Holy Prophet (S) was insane and they ridiculed him about it. So the Almighty Allah told them that they will be exempted for some time and “you will surely return (to evil).…” that is on Judgment Day. If this verse had not been about Rajah, how the Almighty Allah would have said thus? Because there is no possibility of returning after Judgment Day.

Tabarsi (r.a.) says: When the Quraish denied the prophethood of the Holy Prophet (S), the latter invoked against them saying: O Allah, do what You did with Prophet Yusuf (‘a).

So there was famine and the condition worsened to a point when they began to starve and darkness used to befall their eyes and when they looked at the sky it seemed to be smoke. So much so that they began to eat carrion and chew bones. So they were compelled to come to the Prophet and the latter prayed and the famine and drought were dispelled. The Messenger of Allah (S) said:

“The sky being smoke is one of the signs of Judgment Day, but for the time being no smoke will be seen from the sky. Rather before Judgment Day smoke will come from the sky and enter the ears of the infidels and hypocrites and their heads will feel roasted in fire and the believers will only be affected to the extent of suffering from a common cold and the whole earth will be afire. This will continue for forty days.”

40- Tafsir Qummi:

يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ

“The day on which the earth shall cleave asunder under them, they will make haste; that is a gathering together easy to Us.” (Surah Qaf, 50:44).

The Imam (‘a) said: This will come to pass during the period of Rajah.

41- Tafsir Qummi: With regard to the verse:

حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا

“Until when they see what they are threatened with, then shall they know who is weaker in helpers and fewer in number.” (Surah Al-Jinn, 72:24).

Imam (‘a) said: “When they will see Imam al-Qa’im and Amir al-Mu’minin (‘a) they will realize who is weaker and less in number from the aspect of helpers. And the same point was mentioned by Amir al-Mu’minin (‘a) in anger when he said: O Ibn Zahak, if there had been no bequest of the Messenger of Allah (S) you would have known which of us is weaker and less in number from the aspect of supporters.”

After that he said: “When the Messenger of Allah (S) informed about the conditions of Rajah, they asked: When will it occur? The Almighty Allah said: O Muhammad, tell them that:

قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا

“Say: I do not know whether that with which you are threatened be nigh or whether my Lord will appoint for it a term.” (Surah Al-Jinn, 72:25).

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا

“The Knower of the unseen! so He does not reveal His secrets to any.” (Surah Al-Jinn, 72:26).

إِلَّا مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا

“Except to him whom He chooses as an apostle; for surely He makes a guard to march before him and after him.” (Surah Al-Jinn, 72:27).

That is the Almighty Allah has told his chosen Prophet what all had occurred before him and what will come to pass in future - that is the advent of Qa’im, Rajah and Judgment Day.”

42- Tafsir Qummi: Regarding the statement of the Almighty Allah:

فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ

“He shall have neither strength nor helper.” (Surah At-Tariq, 86:10).

وَالسَّمَاء ذَاتِ الرَّجْعِ

“I swear by the rain giving heavens.” (Surah At-Tariq, 86:11).

وَالْأَرْضِ ذَاتِ الصَّدْعِ

“And the earth splitting (with plants).” (Surah At-Tariq, 86:12).

إِنَّهُ لَقَوْلٌ فَصْلٌ

“Most surely it is a decisive word.” (Surah At-Tariq, 86:13).

وَمَا هُوَ بِالْهَزْلِ

“And it is no joke.” (Surah At-Tariq, 86:14).

إِنَّهُمْ يَكِيدُونَ كَيْدًا

“Surely they will make a scheme.” (Surah At-Tariq, 86:15).

وَأَكِيدُ كَيْدًا

“And I (too) will make a scheme.” (Surah At-Tariq, 86:16).

فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا

“So grant the unbelievers a respite: let them alone for a while.” (Surah At-Tariq, 86:17).

Ja’far Ibn Ahmad has narrated from Ubaidullah Ibn Musa from Hasan Ibn ‘Ali Ibn Abu Hamza from his father from Abu Basir that he said:

“It means that he will not have any strength remaining to oppose the Almighty Allah and neither will he be helped in that opposition.”

The narrator says: “I asked: What is the meaning of “Surely they will make a scheme?”

He replied: “Since they had schemed against the Holy Prophet (S), schemed against Amir al-Mu’minin (‘a) and schemed against Lady Fatimah (‘a) so the Almighty Allah says:

إِنَّهُمْ يَكِيدُونَ كَيْدًا

“(O Muhammad), Surely they will make a scheme.” (Surah At-Tariq, 86:15).

وَأَكِيدُ كَيْدًا

“And I (too) will make a scheme.” (Surah At-Tariq, 86:16).

فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا

“So grant the unbelievers a respite: let them alone for a while.” (Surah Tariq, 86:17).

When the Qa’im arrives, he will take My revenge from Quraish, Bani Umayyah and all the oppressors and tyrants of the world.”

43- Tafsir Qummi: Through the same chains of narrators, it is narrated from Abu Basir from Imam Ja’far as-Sadiq (‘a) regarding the verse:

وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى

“And surely what comes after is better for you than that which has gone before.” (Surah Az-Zuha, 93:4).

“That is the second coming of the Prophet during the period of Rajah, which will be better than the first period. The narrator says that I asked: What is the meaning of the following words of the Almighty Allah?

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

“And soon will your Lord give you so that you shall be well pleased.” (Surah Az-Zuha, 93:5).

The Holy Imam (‘a) said: The Almighty Allah says: I will give you so much from Paradise that you will be pleased.”

44- Kanz Jami’ al-Fawaid: Shaykh at-Tusi has narrated through his chains from Fadhal Ibn Shazan from the Infallible (‘a) directly from Buraidah Aslami that the Messenger of Allah (S) said to Imam ‘Ali (‘a):

“O ‘Ali, the Almighty Allah has kept you in my company on seven occasions.”

And after the mention of those (six) occasions, he said: “The seventh occasion will be that we will remain when no else will remain and the Almighty Allah will get all the groups eliminated through us.”

45- Uyun Akhbar Ar-Ridha’: Tamin Quraish has narrated from his father from Ahmad Ansari from Hasan Ibn Jaham that once Mamun asked Imam ‘Ali ar-Ridha’ (‘a):

“O Abul Hasan what do you say about Rajah?”

Imam ‘Ali ar-Ridha’ (‘a) said: “Rajah is a fact. It was there in the past nations also. Regarding that the Almighty Allah says and the Messenger of Allah (S) has also said that the same will come to pass whatever occurred in the past nations.” He also said: “Mahdi will appear from my progeny. His Eminence, ‘Isa Ibn Maryam (‘a) will descend from the heavens and pray before Imam al-Mahdi (‘a).”

Then he said: “Islam has begun strange and it will return to the strange ones. So glad tidings to the strange ones.”

He was asked: “What will happen after that?”

He replied: “Then the right will come back to the rightful ones.”

46- Ma’ani al-Akhbar: My father has narrated from Saad from Barqi from Muhammad Ibn ‘Ali Kufi from Sufiyan from Faras from Shobi that once Ibn Kawwa asked Imam ‘Ali (‘a):

“O Amir al-Mu’minin (‘a), what is the meaning of this statement of yours that strange things will occur during the period of Jamadi and Rajab?

He replied: Woe be on you, O blind man. In that time the dispersed will be gathered and death will be everywhere, crops will be harvested, this and that will happen, that there will be destructions everywhere; neither I will be there nor you.”

47- Ma’ani al-Akhbar: Ibn Walid has narrated from Saffar from Ahmad Ibn Muhammad from ‘Uthman Ibn ‘Isa from Salih Ibn Mitham from Abaya Asadi that he heard Amir al-Mu’minin (‘a) say reclining on a pillow, while I stood before him:

“We will definitely construct a pulpit in Egypt and destroy Damascus and remove the Jews and Christians from each corner of the Arab world and drive all the Arabs through this staff.”

Abaya says: I asked: O Amir al-Mu’minin (‘a), as if you want to say that you will return after death?

He replied, “It is not so, O Abaya, as you think; a man from me (my descendants) would perform these tasks.”

48- Kanz Jami’ al-Fawaid: Muhammad Ibn Abbas has narrated from ‘Ali Ibn Abdullah from Ibrahim Ibn Muhammad Thaqafi from Muslim Ibn Salih Ibn Masud from Abul Jarud from a person who directly heard Imam ‘Ali (‘a) say:

“Strange events will take place between the months of Jamadi and Rajab.” A man arose from the audience and asked:

“O Amir al-Mu’minin (‘a) what are those strange events?”

He replied: “May your mother mourn for you! What will be stranger than that the dead will emerge from the graves and kill the enemies of the Almighty Allah, the Messenger of Allah (S) and Ahl Al-Bayt of the Prophet and the following verse will be realized:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ

“O you who believe! do not make friends with a people with whom Allah is wroth; indeed they despair of the hereafter as the unbelievers despair of those in tombs.” (Surah Al-Mumtahina, 60:13).

When killings will intensify, you will say that he is dead or slain or has gone into some valley. At that time the interpretation of the following verse will be realized:

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

“Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.” (Surah Al-Isra, 17:6).

49- Tafsir Qummi: My father has narrated from Ibn Abi Umair from Hammad from Abu Abdullah Imam Ja’far as-Sadiq (‘a) that he asked:

“What do people say about the following verse?

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا…

“And on the day when We will gather from every nation a party…” (Surah An-Naml, 27:83).

The narrator says: It will occur on Judgment Day.

Imam Ja’far as-Sadiq (‘a) said: Would on Judgment Day the Almighty Allah raise only one group and leave the rest? (It is impossible!)

This would, in fact happen during the time of Rajah and the following verse is with regard to Qiyamat:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

Also ‘Ali Ibn Ibrahim has said: “The following verse also proves Rajah:

وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ

“And it is binding on a town which We destroy that they shall not return.” (Surah Al-Anbiya, 21:95).

Imam Ja’far as-Sadiq (‘a) said: “Every habitation that the Almighty Allah destroyed through chastisement will not be returned to the earth during the time of Rajah. But in Qiyamat all would be raised whereas during the time of Rajah only the pure believers and absolute infidels and some of those who did not die of divine chastisement will arise.”

50- Tafsir Qummi: My father has narrated from Ibn Abu Umair from Abdullah Ibn Muskan from His Eminence, Abu Abdullah Imam Ja’far as-Sadiq (‘a) that he said regarding the interpretation of the following verse:

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ

The Imam (‘a) said: By Allah, from Prophet Adam (‘a) to Prophet Muhammad (S) all the prophets that the Almighty Allah has sent, He will send them to this world once more so that they may do Jihad with the infidels in the company of Amir al-Mu’minin (‘a).

In this verse, ‘you must believe in him’ means that all prophets will have faith in the Holy Prophet (S) and ‘and you must aid him’ means that those prophets will help Amir al-Mu’minin ‘Ali (‘a).

“Would those prophets help Amir al-Mu’minin (‘a)?” I asked.

‘Ali Ibn Ibrahim says: There are many verses like this in Qur’an in which the Almighty Allah has promised Rajah to the Holy Imams (‘a); thus He says:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا

This promise will be fulfilled when they return to the earth.

Also this verse:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,” (Surah Al-Qasas, 28:5).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِي فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ

“And to grant them power in the land, and to make Fir’awn and Haman and their hosts see from them what they feared.” (Surah Al-Qasas, 28:6).

All this will come to pass during the time of Rajah.

51- Tafsir Qummi: My father has narrated from Ahmad Ibn Nazar from Amr Ibn Shimr that he said:

Once Jabir was mentioned in the presence of Imam Muhammad al-Baqir (‘a) and the Imam said: May Allah have mercy on Jabir; his knowledge has reached to such a state that he knew the interpretation of:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

That is he knew about the topic of Rajah.

52- Al-Kharaij: It is narrated from Sahl Ibn Ziyad from Ibn Mahbub from Ibn Fudhayl from Saad Jallad from Jabir from His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“Before his martyrdom, the chief of the martyrs, Imam Husayn (‘a) addressed his companions: My grandfather once told me: Son, you will be called to Iraq by force and it is the land where prophets and successors of prophets will also reach. That area will be known as Amura. You and your companions will gain martyrdom at that place; your bodies will not feel the strike of iron weapons.

After that he recited the following verse:

يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ

“O fire! be a comfort and peace to Ibrahim.” (Surah Al-Anbiya, 21:69).

This battle will become cool and comfort on you and your companions (like Prophet Ibrahim).

So take these glad tidings that after we are all slain, we will meet our Prophet (S).

After that Imam (‘a) remained silent for a few moments and then said: First of all the grave will split open for me and I will emerge from it; and this will occur with the reappearance of Imam al-Qa’im and Rajah of Amir al-Mu’minin (‘a). Then a group of angels will descend from the heavens which would not have descended to the earth till that time. Along with the angelic army, Jibra’il, Mikaeel and Israfeel will come down to me and Prophet Muhammad (S) and ‘Ali and I and my brother and all those who are blessed by Allah will be mounted on piebald illuminated horses sent by Allah. Amir al-Mu’minin (‘a) will wave his blessed flag and will give the flag and the sword to our Qa’im. Then I will remain alive as long as Allah wills. Then the Almighty Allah will cause to flow from Masjid Kufa (three) springs of oil, water and milk.

Then Amir al-Mu’minin (‘a) will give me the sword of the Messenger of Allah (S) and send me to the west and the east and from all the enemies of Allah whoever comes before me, will be eliminated by me and I will burn any idol that I come across; till I reach India and conquer it.

Prophet Danial and Yusha Ibn Nun will come to Amir al-Mu’minin (‘a) and say: Allah and His Prophet said the truth. The Almighty Allah will send them to Basra along with seventy men and they will slay the enemies and send an army to Rome. The Almighty Allah will give him victory on Rome.

After that we will kill all the animals whose flesh the Almighty Allah has prohibited, till no animal will remain on the earth, except the lawful ones. I will call all communities along with the Jews and Christians to either accept Islam or they shall be eliminated. I will favour those who accept Islam and the Almighty Allah will slay those who refuse.

The Almighty Allah will send an angel to each of Shi’a men, who will clean dust from his face and show him his wife and abode in Paradise. Every blind, cripple and afflicted will be cured through us.

Then so many blessings will descend on the earth that the Almighty Allah will create any fruit from any tree and there will be so many fruits that summer fruits will be enjoyed in winter and winter fruits will be relished in summer. Thus the Almighty Allah says:

وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاء وَالأَرْضِ وَلَـكِن كَذَّبُواْ فَأَخَذْنَاهُم بِمَا كَانُواْ يَكْسِبُونَ

“And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned.” (Surah Al-Araaf, 7:96).

Then the Almighty Allah will favour our supporters in such a way that no treasure of the earth will remain concealed from them; so much so that if a man wants to know how his family members are at that particular time, he will be able to know that.

It is mentioned in Muntakhab al-Basair that Abdul Hamid Hasani has narrated a similar report through his chains of narrators from Sahl.

53- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab and Ibn Yazid from Ahmad Ibn Hasan Mithami from Muhammad Ibn Husayn from Aban Ibn ‘Uthman from Musa Hannat that he heard Imam Ja’far as-Sadiq (‘a) say:

“Days of Allah are three: Day of the reappearance of the Qa’im, Day of Karra (Rajah) and Judgment Day.”

Khisal of Saduq says: Attar has narrated a similar tradition from Saad from Ibn Yazid from Muhammad Ibn Hasan Mithami from Muthanna Hannat from Imam Muhammad al-Baqir (‘a).

It is mentioned in Ma’ani al-Akhbar and Ibn Abu Umair has narrated from Muthanna a similar report.

54- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from ‘Umar Ibn Abdul Aziz from a man from Jamil Ibn Darraj from Mualla Ibn Khunais and Zaid Shaham from Imam Ja’far as-Sadiq (‘a) that he said:

“The first one to do Rajah will be Imam Husayn (‘a) and he will rule for forty years till his brows will sag upon his eyes.”

55- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Muhammad Ibn Sinan from Ammar Ibn Marwan from Munakhkhal Ibn Jamil from Jabir Ibn Yazid from Imam Muhammad al-Baqir (‘a) that he said:

“There is both death and killing for every believer; if he was killed before, he would come to the world in Rajah and after that he will die a natural death and if previously he died a natural death, he will come back to the world in Rajah and then he will be killed.”

The narrator says: After that I recited the following verse before the Imam:

كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ

“Every soul shall taste of death…” (Surah Aali-’Imran, 3:185; Surah Al-Anbiya, 21:35; Surah Al-Ankabut, 29:57).

Imam (‘a) said: ‘Wa man shura’

I said: What is it?

He replied: It was in this way that Jibra’il used to reveal that every soul has to taste death and manshura.

Then he said: Every member of this community, whether he is righteous or sinful, will be raised up in the world for the second time. But when the believer will be raised, his eyes will be cool (he will be happy). And the evil-doer will be raised in such a condition that the Almighty Allah will involve him in chastisement. Have you not heard the following verse of Qur’an:

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ

“And most certainly We will make them taste of the nearer chastisement before the greater chastisement…” (Surah As-Sajdah, 32:21).

He also said:

يَا أَيُّهَا الْمُدَّثِّرُ

“O you who are clothed!” (Surah Al-Muddaththir, 74:1).

قُمْ فَأَنذِرْ

“Arise and warn…” (Surah Al-Muddaththir, 74:2).

That O Muhammad rise up during the period of Rajah and warn them of chastisement.

Then he again says:

إِنَّهَا لَإِحْدَى الْكُبَرِ

“Surely it (hell) is one of the gravest (misfortunes)” (Surah Al-Muddaththir, 74:35).

نَذِيرًا لِّلْبَشَرِ

“A warning to mortals…” (Surah Al-Muddaththir, 74:36).

That is Prophet Muhammad (S) will warn the whole humanity of divine chastisement during the period of Rajah.

Then the Almighty Allah says:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

“He it is Who sent His Apostle with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.” (Surah At-Tawbah, 9:33).

That is the religion of Islam will dominate all the religions during the period of Rajah.

Also:

حَتَّى إِذَا فَتَحْنَا عَلَيْهِم بَابًا ذَا عَذَابٍ شَدِيدٍ

“Until when We open upon them a door of severe chastisement…” (Surah Al-Mu’minun, 23:77).

It implies Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) who will come back during the period of Rajah.

Jabir says that Imam Muhammad al-Baqir (‘a) said: Amir al-Mu’minin (‘a) said with regard to the words of the Almighty Allah:

رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ لَوْ كَانُواْ مُسْلِمِينَ

“Often will those who disbelieve, wish that they had been Muslims.” (Surah Al-Hijr, 15:2).

“When I emerge from my grave during the period of Rajah and my Shi’a also come out, and on the other hand, ‘Uthman Ibn Affan and his followers come out; and then we would eliminate Bani Umayyah; at that time, they will wish if they had only been from those who accepted ‘Ali (‘a).”

56- Muntakhab al-Basair: Saad narrated from Ibn ‘Isa from ‘Ali Ibn Hakam from Ibn Amira from Abu Dawood from Buraidah Aslami that once the Messenger of Allah (S) said:

“What will be your condition when my Ummah will have despaired of the reappearance of Mahdi; and then he will reappear like sunrays? Seeing which, inhabitants of the earth and the heavens will be elated.”

I asked: “O Messenger of Allah (S), would this happen after death?”

He replied: “By Allah, after death during the period of Rajah, there will be guidance, faith and effulgence.”

I asked: “O Messenger of Allah (S), which will be the longer life, before or after death?”

He replied: “The last life will be many times longer.”

57- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from ‘Umar Ibn Abdul Aziz from Jamil Ibn Darraj from His Eminence, Abu Abdullah Imam Ja’far as-Sadiq (‘a) that he asked Imam (‘a) about the following words of the Almighty Allah:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

“Most surely We help Our apostles, and those who believe, in this world’s life and on the day when the witnesses shall stand up.” (Surah Al-Ghafir, 40:51).

That is: Help during the life in the world will be there for you and also during the period of Rajah. Do you not know that many prophets of Allah, who were not helped and they were slain and the Holy Imams (‘a) were also killed and they were not helped; all of them will be helped during the period of Rajah.”

I asked: The Almighty Allah has said:

وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ

“And listen on the day when the crier shall cry from a near place.” (Surah Qaf, 50:41).

يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ذَلِكَ يَوْمُ الْخُرُوجِ

“The day when they shall hear the cry in truth; that is the day of coming forth.” (Surah Qaf, 50:42).

On the day, people will be hearing the scream with certainty; that will be the day of coming out.”

Imam (‘a) said: It implies the period of Rajah.

It is mentioned in Tafsir ‘Ali Ibn Ibrahim that Ahmad Ibn Idris from Ibn ‘Isa has also narrated an almost identical report.

58- Muntakhab al-Basair: Saad has narrated from Ahmad and Abdullah, sons of Muhammad Ibn ‘Isa and Ibn Abil Khattab all together and they all have narrated from Ibn Mahbub from Ibn Raab from Zurarah that:

“I did not like that I should ask Imam Muhammad al-Baqir (‘a) directly about Rajah, so I asked him on a pretext.

“Please tell me if one who is killed is dead?”

He said: “No, death is death and killing is killing. There is a difference between the two.”

I asked: “But there is no one in my view who has been killed, but he did not die?”

Imam (‘a) said: “O Zurarah, the statement of the Almighty Allah is truer than your statement. Thus the Almighty Allah has in the Qur’an kept a difference between killing and death. Thus He says:

أَفَإِن مَّاتَ أَوْ قُتِلَ

“…if then he dies or is killed…” (Surah Aali-’Imran, 3:144).

And:

وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لإِلَى الله تُحْشَرُونَ

“And if indeed you die or you are slain, certainly to Allah shall you be gathered together.” (Surah Aali-’Imran, 3:158).

Therefore, O Zurarah, it is not as you say. Death is death and killing is killing.

The Almighty Allah says:

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا

I asked: But the Almighty Allah also says:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

“Every soul must taste of death…” (Surah Al-Anbiya, 21:35).

In your view, the one who is killed has not tasted death?

He replied: One who is killed with the sword is not like the one who has died on his bed; because one who is killed has to necessarily come back to the world to taste death.

59- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Safwan from Imam ‘Ali ar-Ridha’ (‘a) that he said regarding the topic of Rajah:

“One who got death from the believers (will be enlivened and) will be killed and one who is killed (will also be enlivened). Then he will get death.”

60- Muntakhab al-Basair: Saad has narrated from Ahmad and Abdullah, sons of Muhammad Ibn ‘Isa from Ibn Mahbub from Abu Jamila from Aban Ibn Taghlib from His Eminence, Abu Abdullah Imam Ja’far as-Sadiq (‘a) that:

“Once the Messenger of Allah (S) was informed that two clans of Quraish talk among themselves that “it seems that when Muhammad dies, this kingdom will go back to his Ahl Al-Bayt only.”

The Messenger of Allah (S) openly declared in the gathering of Quraish and said:

O group of Quraish, what will be your condition when you adopt infidelity after me? You will see that in the company of my followers I am hitting your faces and striking off your heads.

Meanwhile Jibra’il descended to say: Insha Allah, it is also possible that this may be done by ‘Ali Ibn Abi Talib (‘a).

Then Jibra’il (‘a) said: “Once this will be done by you and after that it will be done by ‘Ali Ibn Abi Talib (‘a) and your promised abode is Salam.”

Aban asked: “May I be sacrificed on you, where is Salam?”

He replied: “O Aban, it is at the rear of Kufa.”

61- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from Yaqtini from ‘Ali Ibn Hakam from Muthanna Ibn Walid from Abu Basir from either Imam Muhammad al-Baqir (‘a) or Imam Ja’far as-Sadiq (‘a) that he said regarding the words of the Almighty Allah:

وَمَن كَانَ فِي هَـذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلاً

“And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.” (Surah Al-Isra, 17:72).

One who is blind in this world will be blind in the hereafter, that is Rajah as well.

62- Muntakhab al-Basair: It is mentioned through the same chains of narrators that ‘Ali Ibn Hakam has narrated from Rufaa from Abdullah Ibn Ataa from His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“I was unwell at the location of Mina and my respected father was with me when a slave of his came to him and said that a group of Iraqis sought permission to meet us. My father said: Seat them in the tent.

Then he arose and went to them and in a short while I heard the sound of my father’s laughter, so I felt bad why my father was laughing in such a way whereas I was lying sick? Then my father returned to me and said: Perhaps you did not like my laughter.

I said: May I be sacrificed on you, why did you laugh?

He replied: It was a group of Iraqis who were inquiring something about your ancestors and they also had faith on what passed on them and they believed in their excellence and that is why I was pleased to meet them and I laughed. Some such people are still present in the world, who have faith and belief.

I asked: May I be sacrificed on you, what was the discussion about?

He replied: They asked about those who have died that when they will return to the world? And fight the living ones on the matter of religion.”

It is mentioned in Muntakhab al-Basair that Saad has narrated a similar report from Sandi Ibn Muhammad from Safwan from Rifaa.

63- Muntakhab al-Basair: It is narrated through the same chains of narrators that ‘Ali Ibn Hakam has narrated from Hannan Ibn Sudair from his father that:

I asked Imam Muhammad al-Baqir (‘a) about Rajah and he said: Qadiriya deny it.

64- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Wuhaib Ibn Hafas from Abu Basir that once he went to His Eminence, Abu Abdullah Imam Ja’far as-Sadiq (‘a) and said:

“O son of Allah’s Messenger, we were discussing among ourselves that ‘Umar Ibn Zar will not die till he does not confront the Qa’im of Aali Muhammad (‘a).”

Imam (‘a) said: “Yes, the example of ‘Umar Ibn Zar is same as the person of Bani Isra’il who was called Abde Rabbih. He used to invite his companions to deviation. When he died, they used to gather on his grave and talk among themselves. One day the grave split opened and he emerged from his grave dusting his head and began to converse with them.”

65- Muntakhab al-Basair: Saad has narrated from Ibn Hisham from Barqi from Muhammad Ibn Sinan or from someone else from Abdullah Ibn Sinan from His Eminence, Abi Abdullah Imam Ja’far as-Sadiq (‘a) that he said the Messenger of Allah (S) said:

“When my Lord carried me up to Mi’raj He revealed to me from behind the veil whatever He wanted to and spoke to me about whatever He liked. Among which He said:

O Muhammad, I am Allah, and there is no deity except Me, the knower of the Unseen and seen and merciful and forgiving. I am that Allah, except whom there is no deity. I am the king. I am the pure, I am the one who grants security. I am the giver of faith. I am the All-seeing and the owner of domination and power. The Almighty Allah is pure of all that which people consider to be His partners. Only I am Allah, and there is no deity except Me. I am the creator, I am the one who gives form. All the good names are reserved for Me. All the creatures in the heavens and the earth recite My praises. I am the owner of glory and wisdom.

O Muhammad, I am Allah, and there is no deity except Me and there is nothing before Me. I am the last and there is nothing after Me. I am the apparent and there is nothing more apparent than Me. I am the hidden and there is nothing more hidden than Me. There is no deity other than Me. I am the knower of everything.

O Muhammad, ‘Ali is the first of all the Imams from whom covenant is taken.

O Muhammad, ‘Ali is one whose soul will be captured last of all the Imams; he is the same Dabba that will speak to the people after emerging from the earth.

O Muhammad, I have conveyed all the secrets to ‘Ali, which I have told you through revelation. Therefore between you and Me, there is no secret which ‘Ali is unaware of.

O Muhammad, ‘Ali is the knower all the lawful and unlawful that I have created.”

66- Muntakhab al-Basair: It quoted from the book of Sulaym Ibn Qais Hilali, from Aban Ibn Ayyash and which was read in the presence of the companions including Abu Tufayl and Imam Zayn Al-’Abidin (‘a) from the beginning to the end, he said that it was his authentic saying.

Aban says: After that I met Abu Tufayl at his place and he narrated some traditions about Rajah, which he had heard from companions, Salman, Miqdad and Ubayy Ibn Kaab.

Abu Tufayl says: “I had presented all the traditions I had heard from them before to Imam ‘Ali (‘a) and he had said: This is that special knowledge, which this ignorant nation cannot bear. Then he testified to the veracity of all the traditions that they had narrated to me. Apart from that he also recited many verses and provided such a complete interpretation that I began to believe in Rajah even more than Qiyamat.”

I had also asked Amir al-Mu’minin (‘a): “Where would the Hauz of the Holy Prophet (S) be situated; in this world or the hereafter?”

He replied: “No, it will be there in the world.”

“Then who will drive away the people from it?”

He replied: “I will convey my followers to that Pool and drive away my enemies.”

I asked: “O Amir al-Mu’minin (‘a), the Almighty Allah has said:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

“What is the meaning of Dabba in this verse?”

He replied: “O Abu Tufayl, leave it; don’t ask me about it.”

I asked: “O Amir al-Mu’minin (‘a), may I be sacrificed on you, you must tell me about it.”

He replied: “It is the Dabba that eats, moves in the markets and enters into matrimony.”

I asked: “O Amir al-Mu’minin (‘a), who is it?”

He replied: “He would be the central pole of the earth through whom the earth is stable.”

I asked: “O Amir al-Mu’minin (‘a), who that is?”

He replied: “He will be the Siddiq and Farooq of this Ummah and will be its Rabbu Ardh and Dhu ‘l-Qarnayn.”

I asked: “O Amir al-Mu’minin (‘a), who is that great personality.”

He replied:

يَتْلُوهُ شَاهِدٌ مِّنْهُ

“…and a witness from Him recites it…” (Surah Hud, 11:17).

عِندَهُ عِلْمُ الْكِتَابِ

“…and whoever has knowledge of the Book.” (Surah Ar-Raad, 13:43).

وَالَّذِي جَاء بِالصِّدْقِ وَصَدَّقَ بِهِ أُوْلَئِكَ هُمُ الْمُتَّقُونَ

“And he who brings the truth and (he who) accepts it as the truth - these are they that guard (against evil).” (Surah Az-Zumar, 39:33).

لَهُم مَّا يَشَاءونَ عِندَ رَبِّهِمْ ذَلِكَ جَزَاء الْمُحْسِنِينَ

“They shall have with their Lord what they please; that is the reward of the doers of good.” (Surah Az-Zumar, 39:34).

Then he said: “And other than him, all will be disbelievers.”

I asked: “Please mention his name.”

He replied: “O Abu Tufayl, I have told you his name.”

Then he said: “But by Allah, common Shi’a with whom I am waging a war and who address me as Amir al-Mu’minin and who consider Jihad against my opponents as lawful, if I mention the points mentioned in the book that Jibra’il had revealed to Muhammad (S) they would all desert me and only a few will remain in the party of truth. And among the group of my Shi’a there will be persons like you.”

The narrator says: I began to tremble at this and I said: “O Amir al-Mu’minin (‘a), I and some people like me; would we leave your company or remain steadfast with you?”

He replied: “No, you will remain steadfast and those like you also.”

After that Amir al-Mu’minin (‘a) glanced at me and said: “See, our matter is very difficult and complex and none can bear it except the messenger prophets or the proximate angels or the believer whose heart Allah has tested for faith.

O Abu Tufayl, as soon as the Messenger of Allah (S) passed away, due to their ignorance and deviation, people turned away from us Ahl Al-Bayt (‘a).”

67- Tafsir Ayyashi: Salam Ibn Mustanir has narrated from Imam Ja’far as-Sadiq (‘a) that he said:

“You have begun to address people by names that the Almighty Allah has reserved for ‘Ali Ibn Abi Talib (‘a). (Amir al-Mu’minin) and even the time has not arrived for its interpretation.

I asked: May I be sacrificed on you, when will its time come?

He replied: When the Almighty Allah will gather the prophets and messengers before Imam ‘Ali (‘a) so that they may help; thus the statement of the Almighty Allah:

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ

On that day, the Messenger of Allah (S) will hand over his standard to ‘Ali Ibn Abi Talib (‘a) and he will be the chief of all the creatures and all the creatures will be under the shade on his flag. That is time of its realization.”

68- Tafsir Ayyashi: Zurarah has narrated from Imam Muhammad al-Baqir (‘a) that he said regarding the saying of the Almighty Allah:

كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ

“Every soul shall taste of death…” (Surah Aali-’Imran, 3:185; Surah Al-Anbiya, 21:35;Surah Al-Ankabut 29:57).

“But the one who is slain has not tasted death. And it is necessary that he should come back to the world and taste death.”

69- Tafsir Ayyashi: It is narrated from Sirrin that he said:

Once I was there in the company of Imam Ja’far as-Sadiq (‘a) when he asked me: What do the people say about this verse:

وَأَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللّهُ مَن يَمُوتُ

“And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies.” (Surah An-Nahl, 16:38).

I said: People say that there is neither Qiyamat, nor raising or gathering.

He said: They are liars, by Allah, it would happen when Imam al-Qa’im reappears and with him come those who have been enlivened once again. So your opponents will say: O Shi’a, your kingdom has come and your falsehood is exposed that so and so will do Rajah. By Allah, one who has died will never be revived again. Don’t you see that they make a firm swearing? And the Arabs used to venerate Laat and Uzza much and never swore through anyone else. Regarding that the Almighty Allah says:

بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

“Yea! it is a promise binding on Him, quite true, but most people do not know.” (Surah An-Nahl, 16:38).

لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُواْ أَنَّهُمْ كَانُواْ كَاذِبِينَ

“So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars.” (Surah An-Nahl, 16:39).

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

“Our word for a thing when We intend it, is only that We say to it, Be, and it is.” (Surah An-Nahl, 16:40).

70- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Wuhaib Ibn Hafas from Abu Basir that he asked Imam Muhammad al-Baqir (‘a) about the following verse:

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا التَّائِبُونَ فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

“Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah’s way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Qur’an; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement. (Surah At-Tawbah, 9:111).

التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدونَ الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ وَبَشِّرِ الْمُؤْمِنِينَ

They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers.” (Surah At-Tawbah, 9:112).

He said: This is the covenant.

Then I recited:

التَّائِبُونَ الْعَابِدُونَ

“They who turn (to Allah), who serve (Him)…” (Surah At-Tawbah, 9:112).

Imam Muhammad al-Baqir (‘a) said: Don’t recite this verse in this way. You must say:

التَّائِبُونَ الْعَابِدينَ

Then he said: When you see them during the period of Rajah “they will be those whose lives and properties have been purchased by Allah.”

After that Imam Muhammad al-Baqir (‘a) said: There is both death and killing for every believer. Thus, one who has died will be raised up again so that he may be killed again and one who has been killed will also be raised again so that he may die (taste death).

This report is also narrated from Abdur Rahman Qaisar.

71- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa and Ibn Abdul Jabbar and Ahmad Ibn Hasan Ibn Fadhdhal from Hasan Ibn ‘Ali Ibn Fadhdhal from Humaid Ibn Muthanna from Shuaib Ibn Hazza from Abu Saba that once he asked Imam Muhammad al-Baqir (‘a):

“May I be sacrificed on you; I want to ask you something but I don’t want to mention its name.

He asked: Do you want to ask about Rajah?

Yes, I replied.

So he said: All this destined and except for the Qadiriya sect no one denies it. A tray came to the Messenger of Allah (S) from Paradise containing Sunnahs in the shape of dates. The Messenger of Allah (S) took from it one, which was followed by those before you.

72- Muntakhab al-Basair: Ibn ‘Isa has narrated from Hasan from Husayn Ibn Alwan from Muhammad Ibn Dawood Abdi from Asbagh Ibn Nubatah that once Abdullah Ibn Abi Bakr Yashkari asked Amir al-Mu’minin (‘a):

“O Amir al-Mu’minin (‘a), Abu Motamar has said something, which I don’t believe.”

He asked: “What is it?”

I said: “He says that you told him that you heard the Messenger of Allah (S) say: I have seen or heard about a person whose age was more than that of his father.”

Amir al-Mu’minin (‘a) said: “Only this much is unbelievable?”

“Yes,” said he. “Do you believe in it and do you know who that is?”

“Woe be on you Ibn Kawwa, I would have told you, if you had asked me.”

Then he said: “Once when Prophet Uzair (‘a) took leave of his family, his wife was one month pregnant and at that time Uzair was fifty years old and due to one Tarke Awla , the Almighty Allah subjected him to a test and he remained dead for a hundred years and after that he returned home, while he was aged only fifty and by this time his son was already a hundred years old.”

Ibn Kawwa asked: “Shall I ask something else?”

He replied: “Ask whatever you like.”

He said: “Most of your companions say that they will come back to the world after death?”

He replied: “Then what did you tell them?”

He said: “I said: I don’t believe you.”

Amir al-Mu’minin (‘a) said: “Woe be on you, the Almighty Allah subjected some people to a test due to their shortcoming before their actual death; then he revived them and sent back to the world so that they may consume their destined sustenance. After that He gave them death.”

Ibn Kawwa Khariji could not understand this. So Amir al-Mu’minin (‘a) said: “Woe be on you, do you know that the Almighty Allah says in His Book:

وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً لِّمِيقَاتِنَا

“And Musa chose out of his people seventy men for Our appointment…” (Surah Al-Araaf, 7:155).

Then Musa (‘a) took those seventy men with him so that when they return they may testify before Bani Isra’il that his Lord has spoken to him. If they accept and testify for it, there is goodness for them. But they told Prophet Musa (‘a): We will not believe in you till we don’t see the Almighty Allah clearly.

لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً

“…we will not believe in you until we see Allah manifestly…” (Surah Al-Baqarah, 2:55).

The Almighty Allah said:

فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ

“…so the punishment overtook you while you looked on.” (Surah Al-Baqarah, 2:55).

ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

“Then We raised you up after your death that you may give thanks.” (Surah Al-Baqarah, 2:56).

O Ibn Kawwa, they were revived and returned to their homes. Indeed, it happened thus.”

Ibn Kawwa said: “Did they die and come back to life?”

Amir al-Mu’minin (‘a) said: “Otherwise the Almighty Allah would not have said about them that:

وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى

“And We made the clouds to give shade over you and We sent to you manna and quails…” (Surah Al-Baqarah, 2:57).

It was when they became alive again after death. And also, O Ibn Kawwa, there is another group of Bani Isra’il, regarding whom the Almighty Allah says:

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ

“Have you not considered those who went forth from their homes for fear of death, and they were thousands, then Allah said to them: Die; again He gave them life…” (Surah Al-Baqarah, 2:243).

Also with regard to Prophet Uzair, the Almighty Allah said:

أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ

The Almighty Allah kept Prophet Uzair (‘a) dead for a hundred years and then revived him and sent him back to the world. Then He asked:

قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِئَةَ عَامٍ

“He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years…” (Surah Al-Baqarah, 2:259).

Amir al-Mu’minin (‘a) said: “O Ibn Kawwa, never doubt the power of Allah.”

73- Muntakhab al-Basair: Saad has narrated from Ibn Abil Khattab from Abu Khalid Qummat from Abdur Rahman Qasir from Imam Muhammad al-Baqir (‘a) that he recited the verse:

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم

“Surely Allah has bought of the believers their persons and their property…” (Surah At-Tawbah, 9:111).

Then he asked: “Do you know who are implied?”

I said: “Those who were killed by the believers will be killed and those who were killed, will get death.”

He said: “One who got death from the believers (will be enlivened and) will be killed and one who is killed (will also be enlivened). Then he will get death.”

74- Muntakhab al-Basair: Through his chains of narrators, it is narrated from Abu Khalid Qummat from Humran Ibn Ayyan that:

“Once I asked Imam Muhammad al-Baqir (‘a) if there is something in Bani Isra’il, which will not happen in this Ummah?

He replied: No.

I asked: Then what do you say about the following words of the Almighty Allah?

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ

Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them: Die; again He gave them life…” (Surah Al-Baqarah, 2:243).

Did they die on that day or they had returned to the world?

No, they had returned to the world, lived in their houses, lived a normal life as long as Allah willed and then died when their death arrived.”

75- Muntakhab al-Basair: Saad has narrated from Ibn ‘Isa from Yaqtini from Husayn Ibn Sufiyan from Amr Ibn Shimr from Jabir Ibn Yazid from Imam Ja’far as-Sadiq (‘a) that he said:

“Once again Imam ‘Ali (‘a) will return to this world waving his flag with his son, Imam Husayn (‘a) and take revenge from Bani Umayyah, Muawiyah and his followers and forces.

Then the Almighty Allah will send him back with his helpers and this time there will 30000 from people of Kufa and 70000 from others and he will fight in Siffin once again and eliminate his enemies. Not one of them will survive who can inform others what befell them.

Then the Almighty Allah will revive his enemies for the second time and involve them in severe chastisement with Fir’awn and his people.

Then His Eminence will arrive for the last time with the Messenger of Allah (S) and he will be the ruler of the whole earth and other Imams will be his deputies. The Almighty Allah will send him openly and the Almighty Allah worshipped will be openly worshipped on the earth just as before that it had been done in a secret manner.

Then he said: By Allah, there will be many times worship after that and He will give power to His Prophet on all the people who are born since the earth is created till Judgment Day, till the promise that Allah has made in His Book, is fulfilled:

لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

“…that He might cause it to prevail over all religions, though the polytheists may be averse.” (Surah At-Tawbah, 9:33).

76- Muntakhab al-Basair: Saad has narrated from Musa Ibn ‘Umar from ‘Uthman Ibn ‘Isa from Khalid Ibn Yahya that once he asked Imam Ja’far as-Sadiq (‘a):

“Did the Holy Prophet (S) name Abu Bakr as Siddiq?”

Yes,” he replied, “Because when he was hiding in the cave with him, he told him: I can see the ship of Bani Abdullah Muttalib tossing on the seas.”

Abu Bakr asked: “Did you really see it?”

He replied: “Yes.”

Abu Bakr said: “O Messenger of Allah (S), can you show it to me also?”

He said: “Come closer.”

When Abu Bakr went closer, he passed his blessed hand over his eyes and then said: See now.

Abu Bakr saw the ship lurching in the seas and when he looked forward, he saw the houses of Medina and Abu Bakr said to himself: Now I am certain that you are a sorcerer.

The Messenger of Allah (S) said: On the contrary you are Siddiq.

The narrator asked: And why did he call ‘Umar as Farooq?

He replied: Because do you not see that he separated truth and falsehood and people adopted falsehood?

Then he said: Why did he call Salim as Amin?

He replied: Because when people sent letters the Holy Prophet (S) he used to entrust it to Salim that is why he was named as Amin.

I said: the Holy Prophet (S) said: Don’t harken to the call of Saad. Why did he say thus?

He replied: Yes, it was because Saad will come to the world for the second time and fight with Imam ‘Ali (‘a).

77- Ghaybah at-Tusi: Muhammad Ibn Himyari has narrated from his father from ‘Ali Ibn Sulayman Ibn Rashid from ‘Ali Ibn Khazzaz that once ‘Ali Ibn Abi Hamza came to Imam ‘Ali ar-Ridha’ (‘a) and asked:

“Are you the Imam?”

“Yes,” said the Imam.

He said: “But I have heard your grandfather say that Imam is only one who has an issue and heir.”

He said: “O Shaykh, have you forgotten? This is not what he said; His Eminence, Ja’far has said something besides this. He said: Imam cannot be one, except that behind him (after him) there should be one who rises up against Husayn Ibn ‘Ali (‘a). Thus, there is no one behind him.”

He said: “You have said the truth, may I be sacrificed on you. I have heard in the same way from your grandfather.”

78- Tafsir Ayyashi: It is narrated from Rifaa Ibn Musa that Imam Ja’far as-Sadiq (‘a) said:

“Indeed, the first to be revived and sent to the world will be Imam Husayn (‘a) and his companions and Yazid the accursed and his men. And like they had killed them, they will kill them in the same way.

After that Imam Ja’far as-Sadiq (‘a) recited the following verse:

وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

“…and aided you with wealth and children and made you a numerous band.” (Surah Al-Isra, 17:6).

79- Kanz Jami’ al-Fawaid: Hasan Ibn Abul Hasan Dailami has narrated through his chains from Muhammad Ibn ‘Ali from Imam Ja’far as-Sadiq (‘a) regarding the words of the Almighty Allah:

أَفَمَن وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ

“Is he to whom We have promised a goodly promise which he shall meet…” (Surah Al-Qasas, 28:61).

Imam (‘a) said: The Almighty Allah has promised this to ‘Ali Ibn Abi Talib (‘a) that he will get him revenged in this world itself and in the hereafter admit his friends to Paradise.

80- Majalis al-Mufid: Katib has narrated from Zafrania from Thaqafi from Isma’il Ibn Aban from Fazal Ibn Zubair from ‘Imran Ibn Mitham from Abaya Asadi that he heard Imam ‘Ali (‘a) say:

“I am the chief of the aged, I have a Sunnah of Prophet Ayyub (‘a). By Allah, from me the Almighty Allah will gather my Ahl Al-Bayt like he gathered for Prophet Yaqub (‘a).”

81- Rijal Kishi: Abu Salih Khalaf Ibn Hammad has narrated from Sahl Ibn Ziyad from ‘Ali Ibn Mughira from Imam Muhammad al-Baqir (‘a) that he said:

“As if I can see that Abdullah Ibn Sharik Aamiri has worn a black turban and having long hair is climbing a mountain and along with the Qa’im of us Ahl Al-Bayt (‘a), there is a 4000 strong army which is marching forward with slogans of God is the Greatest.”

82- Rijal Kishi: Abdullah Ibn Muhammad has narrated from Washsha from Ahmad Ibn Ayez from Abu Khadija that he heard Imam Ja’far as-Sadiq (‘a) say:

“I had prayed that may Allah keep Isma’il alive after me but the Almighty Allah did not accept it. Instead of that He gave me the excellence that Isma’il will be one of the ten who will be raised from the graves and Abdullah Ibn Sharik will (only) be one of them and he will be the standard bearer.”

83- Rijal Kishi: Muhammad Ibn Hasan Ibn Bandar Qummi has mentioned in his book that Hasan Ibn Ahmad Ibn Maliki narrated from Ja’far Ibn Fudhail that he asked Furat if he had met Asbagh.

He replied: Yes, when I met him with my father, he was very old and my father told him: Please narrate a tradition that you have heard from Amir al-Mu’minin (‘a) directly.

He said: I heard Amir al-Mu’minin (‘a) remark from the pulpit: I am the Chief of the aged, I have some similarity with Prophet Ayyub. The Almighty Allah will gather my group like He united the family of Prophet Ayyub.

Muhammad Ibn Furat says that he heard this tradition from Asbagh and he passed away within a few days; may Allah have mercy on him.

84- Tafsir Kishi: Tahir Ibn ‘Isa has narrated from Shajai from Husayn Ibn Bashar from Dawood Raqqi that he told him that he has become very old.

“My bones have thinned. But I think that my end should be in your path. He said: “This will indeed happen; if not sooner, later.”

85- Rijal Kishi: Ahmad Ibn Muhammad Rabah narrated from Muhammad Ibn Abdullah Ibn Ghalib from Muhammad Ibn Walid from Yunus Ibn Yaqub from Abdullah Ibn Khaffa from Aban Ibn Taghlib that:

“Once I passed by some people and they blamed me even though I take traditional reports from one who says: The Messenger of Allah (S) said. This conversation was going on when some boys passed from there singing this line. I asked: What is it? They said: Between Jamadi and Rajab there will be a fight between the dead and the living.”

86- Muntakhab al-Basair: I got a collection of sermons of Amir al-Mu’minin (‘a) written by Sayyid Raziuddin ‘Ali Ibn Musa Ibn Tawus in which it was stated that Imam Ja’far as-Sadiq (‘a) said:

Amir al-Mu’minin (‘a) delivered the following sermon which is called Makhzun:

“All praise is for God, who is one and deserving of praise. He is such a God who is one in His dominion and is high-ranked in His power. I praise Him as if I have obtained His Ma’rifat through His way and I have been inspired His obedience. And the knowledge of the hidden has come to me. Thus He is deserving of praise for whatever He has bestowed and with which He tests the creatures, for that He is deserving of thankfulness. I witness that His statement is real justice and His command is real mercy. No one has been able to say that He has come into existence now, except that all have said that: He was before anything came into existence.

And I witness that Prophet Muhammad (S) is His slave he is the chief of all His slaves and he is the best of the former and latters. Whenever the Almighty Allah divided His creatures into two groups, He placed the Holy Prophet (S) in the best of the two groups. Such a group in which there was neither any adultery nor extramarital relationship.

Then the Almighty Allah sent a Prophet from them to you for whom your hardships seemed very difficult. And who is very kind on the believers. So follow the laws promulgated by your Lord and do not obey anyone else.

There are very few saints who remember Allah. Indeed, the Almighty Allah has made some people deserving of good, pillars of truth and protectors of obedience. And He protects them from disobedience and He appoints His right in them and for them He appointed guards and protectors so that they may defend them with full strength and help them in this matter, which is entrusted to them by the Almighty Allah.

So to say: In fact, the soul of insight is the soul of life without which no ones faith is acceptable. Along with it is needed Allah’s word and His approval is also necessary. Because Kalimah is from soul, and soul is from Noor and Noor is the light of the heavens. It is the channel and cause in your hands. And you have got along with it sacrifice and choice. Whatever the bounty of Allah whose thank you cannot pay, He has given you all that specially. These examples are for creatures, which no one knows except those who act on it practically.

Thus, glad tidings to all of you about immediate help of Allah and may you get an easy victory and success which may please you and your sorrow may be dispelled. May Allah keep you away from that which the creatures have reached to the end. It is not hidden from you that at the time of every obedience, help comes to you from the Almighty Allah, which is mentioned by the tongues and which reaches to the depths of the hearts. This is also a help of Allah for His saints, which He shows discreetly in His bounties in a secret manner and He brings fruits in the branches of the tree of life and the difference between the enemies and friends of Allah becomes obvious. For him the Almighty Allah exalts the people of obedience and degrades the disobedient.

Thus, one should prepare his provision, but no provision can be got without insight and sincerity of intention and submission and well-being. Those who are steadfast in the position of obedience; it will be seen that on Judgment Day their pan of balance will be heavy and the heaviness of balance of deeds is when the act is according to wisdom. Destiny is without vision and it is the wisdom of conscience. The people of disobedience and doubt will be in Hell. Neither they are from us nor for us nor their return is to us. The hearts of believers are interspersed with truth. When the Almighty Allah wants to show whatever is in their hearts, He opens it with revelation and sows wisdom in it. And the truth is that a time is fixed for everything and one should wait for that time. By Allah, the Almighty Allah is never in haste. He will come when time is ripe for him.

So be happy that you are given his glad tidings and testify to that which is near to you and confess to it with sacrifice in the way of Allah that he is near to you and you must pray for the fulfilment of whatever you have been promised. Indeed, from our side, the creatures are given a call that is pure of show-off and hypocrisy. The Almighty Allah will show the evident proof through him and complete His favour and send his blessings on one who is attached to him. He will honour them with wisdom. The Almighty Allah has through His mercy given some mercy to you and through His same mercy has illuminated your hearts and removed the burden of sins from your necks. He has given immediate cure to your hearts, and reformed your affairs and from our side, peace be upon you all from us and through which security may reach the properties of the time and the wombs of mothers. Without any doubt, the Almighty Allah has selected a community for His religion and chosen them for establishment of faith and its support. Through them, He expressed the word of Islam and laws of Qur’an and obedience of the Almighty Allah.

Then without any doubt the Almighty Allah specialized you with Islam and purified you because of it, because it is the actual security and unity. The Almighty Allah selected him and explained His decisive proof and favoured him with His mercy. Fixed its limits and explained its qualities. And it was somewhat that the creatures should be pleased with Him as He Himself has described his morals and excellence and mentioned his practice and stabilized his covenant in the outward and inward spheres. He is the owner of sweetness and security. Thus, whoever saw him, saw the miracles of sight at its source. And whoever saw its hidden aspect, saw the concealed matters and strange examples.

Thus, its outward is pleasing and inward is deep. Its wonders do not come to an end. It contains springs of bounties and lamps that remove darkness. The doers of goodness open only through His keys. Darkness is dispelled only through His lamps and in it is detail and interpretations. In it are mentioned two exalted names (Muhammad and ‘Ali), which are gathered at one place. These two names do not benefit as long as they are taken together. If you believe in one and deny the other, it is of no use. And when these two names are pronounced, they should be with Ma’rifat (cognition).

When they are described, they should be described together. They will remain on their appointed positions till all survive. There are stars for both of them and there is another star on them, which is like the evident proofs. It is mentioned in Qur’an and its limits are narrated. They are the carriers of divine treasure where the treasure is deposited and the weight of its balance is mentioned as well as His judgments.

Indeed, the protectors of religion have drawn a line between certainty and doubt and they came with manifest truth and laid the foundation of Islam and established evidences for it, which are sufficient and curative to those who seek it. These defenders of Islam polish Islam and protect its crop. They avoid whatever must be avoided. And by the command of the Almighty Allah they remain friendly to His beloved and they mentioned those with Allah who should be remembered with Him. They remain attached to Wilayat. They speak in a nice way and help each other in exchange of views. They cooperate with each other and are generous and well-mannered and behave nicely with others.

There is no share in this for the miser. And there is no way for the unseen. Whoever gained something from this depth, he has imbued himself with the best of morals and has obtained certainty and changed his destination from bad to good and made it sacred through considering it lawful. Through that fixed covenant, which is a vow that one has taken in sincerity of faith and treading the straight path and on the basis of this covenant, they remain attached to each other. This is like the growth, which is dispersed and some of it falls to the ground and some of it is harvested till all of it comes to an end. Like the owner and others take advantage of the crops, in the same way is the knowledge of protectors of religion through which all benefit. Thus, wait for commands and prohibitions in the short tenure and in the short stop of your journey till the destination is changed and the centre is altered and its recognitions are transformed.

Thus, glad tidings to the owner of an immaculate conscience who obeys his leader and remains away from those who reject him. Such a man enters divine mercy and reaches to a secure path. He makes his insight seeing and obeys his guide. He is proved through the best of proofs. The curtain of ignorance is moved from his eyes. So, whoever intended contemplation has understood his estimation and expressed himself through guidance although its door had not been closed. Even then he opened the causes of guidance and followed the advice of the well-wisher with humility. Everlasting peace and greetings on that humble ones who compete with each other in faith and recognize the system of justice and accept the advice of the advisors when he says: Be fearful before the terror of Judgment Day arrives.

Doubtlessly, our matter is difficult; on the contrary most difficult. No one can bear it except the proximate angel, a messenger prophet or one whose heart, Allah has tested for faith. Our traditions do not protect except those hearts which are like strong forts or breasts, which are absolutely trustworthy, or intellects which are dignified; ‘It is a matter of great surprise that between Jamadi and Rajab.’

Upon this a person arose from Shart al-Khamis and said: “O Amir al-Mu’minin (‘a) what is surprising about it?”

He said: “Why I should not be surprised while the divine decree has been issued for you? You don’t understand the meaning of traditions, know that, there will be many voices and deaths will occur between them and bodies of people will be cut up and drop like vegetation and the dead will be made alive. It will be a matter of surprise between Jamadi and Rajab.”

Another person asked: “O Amir al-Mu’minin (‘a), what is that about which you are expressing your surprise again and again?”

He said: “May your mother mourn for you, what is more surprising than that the dead will emerge from the grave and hit upon the heads of the living?”

Then someone asked: “O Amir al-Mu’minin (‘a), when and how will this come about?”

He replied: “By the one who split the seed and created humans. As if I can see that the dead who are enlivened, are roaming in the lanes of Kufa with swords drawn out, and slaying the enemies of Allah, His Messenger and believers. Thus the Almighty Allah has said about it that:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ

Listen, O people, ask whatever you want, before you don’t find me; because I am more aware of the paths of the heavens more than the paths of the earth. I am the leader of faith and the aim of the former ones. I am the tongue of pious and the seal of the successors. I am the heir of the prophets and caliph of the Lord of the Worlds. I am the distributor of Hell and the treasurer of Paradise and the owner of Hauz Kawthar. I am the one who will be present at the heavenly heights (Araaf). All of us Imams will be aware of his followers, thus the Almighty Allah says:

إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

“You are only a warner and (there is) a guide for every people.” (Surah Ar-Raad, 13:7).

O people, ask me whatever you want before the mischief rises from the east and the dead become alive again and begin to trample the living. Or the stack of logs burn in the west creating huge flames. And along with evil, enmity and malice its like calamities descend and the protests rise up.

And you all begin to say that he (Imam az-Zaman) is either killed or has gone to some wilderness. Thus the following verse will be realized on that day:

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

“Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.” (Surah Al-Isra, 17:6).

But for the interpretation of this verse there are some signs. The first sign is the siege of Kufa, which will be carried out through towers and moats.

Then the shredding of water skins and burning them in lanes of Kufa. The suspension of Masjids for forty days, waving of three flags around the great Masjid, which will be the flags of guidance. But the killer and the killed will both be condemned to Hell. The killing will be excessive and death will be common. The Pure Soul will be killed between Rukn and Maqam and the killing of his seventy men on the outskirts of Kufa will take place as well as the and execution of those who united with the Satans to pay allegiance to idols.

The second sign is rise of Sufiyani with crucifix of gold and green flags. His chief will be a man from Bani Kalab. Sufiyani will send out a twelve thousand-strong force to Mecca and Medina under the command of a man from Bani Umayyah named Khuzaimah, who will be blind in his left eye and a lump of blood will hang out from his other eye. He will be tyrannical to the people and no will be able to subdue him, till he reaches Medina and gathers some men and women of Aali Muhammad (‘a) and sends them to the house of Abul Hasan Umawi.

Then he will send a force in search of a man from Aali Muhammad (‘a) around whom a group of the deprived will be gathered. When this army of Sufiyani reaches Baidha near Safa Abyaz, the whole army will sink in the sand and except for one, no one will survive and the Almighty Allah will turn his face to his back to warn the Sufiyanis. Thus on that day the following verse will also be realized:

وَلَوْ تَرَى إِذْ فَزِعُوا فَلَا فَوْتَ وَأُخِذُوا مِن مَّكَانٍ قَرِيبٍ

“And could you see when they shall become terrified, but (then) there shall be no escape and they shall be seized upon from a near place.” (Surah Saba, 34:51).

Also Sufiyani will send a 130000 strong force to Kufa. They will halt at the Rauaha, Farooq, Qadisiya at the place of Maryam and ‘Isa (‘a). Eighty thousand will camp at the place of the grave of Hud and Nakhila and they will create furor on ‘Eid al-Adha’. At that time the ruler will be a tyrant and it is possible that people call him a sorcerer and soothsayer. He will come out with 5000 soothsayers from Zora (Baghdad) and kill so many people at the bridge that the river will be red with blood and filled with corpses. People will stop drinking water from it. In Kufa, he will make captive of virgins who had so far remained in perfect Hijab. He will send them to Najaf on camels.

After that a hundred thousand army including some polytheists and hypocrites will come out to Kufa and reach Damascus and camp there and no one will be able to stop them. The garden of Shaddad is located in that area. Then some flags will arrive from the west; of neither cotton nor silk and their poles will have the seal of the Prophet. They will be led by a person from Aali Muhammad (‘a). They would be such that if they are unfurled, in the east, their fragrance will reach to west like the scent of musk and amber and its awe will be perceived by the enemies at a distance of a month’s journey.

In Kufa, the son of Sadul Saqa will be demanding the revenge for the blood of his ancestors, but it will be the progeny of sinners. Meanwhile the army of Imam Husayn (‘a) will move to them. Both will try to kill each other. All these will be exhausted. One of them will cry out: There is no good in any gathering after today. O Allah, we seek forgiveness and prostrate with humility. These are the Abdal, whom the Almighty Allah has described in the following words:

إِنَّ اللّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

“…surely Allah loves those who turn much (to Him), and He loves those who purify themselves.” (Surah Al-Baqarah, 2:222).

Such people can only be found in Aali Muhammad (‘a).

Then a monk from Najran will rise up and accept the call of the Imam and he will be the first among Christians to do so and he will demolish the monastery, throw away his crucifix and come out with the army of slaves and the poor carrying the standard of guidance and move to Nakhila and people from every area will conglomerate at the place of Farooq. He will be the decisive proof of Amir al-Mu’minin (‘a) which will be located between Bars and Euphrates. On that day three thousand will be killed from the Jews and Christians of the world. The interpretation of the following verse will be realized on that day:

فَمَا زَالَت تِّلْكَ دَعْوَاهُمْ حَتَّى جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ

“And this ceased not to be their cry till We made them cut off, extinct.” (Surah Al-Anbiya, 21:15).

They would have always claimed thus till their heads will be striked off and they will be silent under the swords.

Only an evil-eyed person from Bani Ashab will survive with a few persons and he will flee with them to Sibtari near Damascus and they will rest under a tree. On that day the interpretation of the following verse will be realized:

فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُم مِّنْهَا يَرْكُضُونَ

“So when they felt Our punishment, lo! they began to fly from it.” (Surah Al-Anbiya, 21:12).

لَا تَرْكُضُوا وَارْجِعُوا إِلَى مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ

“Do not fly (now) and come back to what you were made to lead easy lives in and to your dwellings, haply you will be questioned.” (Surah Al-Anbiya, 21:13).

Their abodes will house treasures containing wealth they had plundered from Muslims and they will sink in the ground at that time and stones will rain and they will be transmogrified. Then the interpretation of the following verse will be realized:

وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

“…and it is not far off from the unjust.” (Surah Hud, 11:83).

In the month of Ramadhan, at the time of sunrise a caller will call out from the east: “O people of guidance come here.”

After sunset, a call will be raised from the west: “O people of guidance, come here.”

The following day at noon, the sun will become dull and black. On the third day the people of the truth will be separated from the people of falsehood by the advent of Dabbat al-Ardh. The group of truth will move to a village of Rome by the sea and pass by the cave of the people of the Cave. The Almighty Allah will revive the people of the Cave, one of them will be Malikha and another Kamsalmina and they will be witnesses of Imam al-Qa’im (‘a) and they would submit to him.

After that he will send one of them to Rome and he will return from there unsuccessful. Then he will send the other and he will return successful. At that time the interpretation of the following verse will be realized:

وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا

“…and to Him submits whoever is in the heavens and the earth, willingly or unwillingly…” (Surah Aali-’Imran, 3:83).

Then the Almighty Allah will revive a group from every nation and send it to them to show them that which they had been promised. At that time the interpretation of the following verse will be realized:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.” (Surah An-Naml, 27:83).

And the Great Siddiq [‘Ali (‘a)] will set out with Zulfiqar and his attendants and reach the land of migration twice and this will be Kufa. He will demolish the Masjid and rebuild it again on the original foundations and raze whatever was built during the rule of tyrants. After that he will move to Basra and reach near the sea. He will be having the Ark of tranquillity and staff of Prophet Musa (‘a). There will be hard times in Basra and when he returns from there that place will become a stormy sea and no place will remain except the Masjid will be floating in the sea and everywhere there will be water.

After that he will move to Harur and burn it up and coming out from the gate of Bani Saad reach the tribe of Thaqif who are the farmers of Fir’awn. After that he will move to Egypt and address the people. After that justice will be established on the whole earth. The sky will rain, trees will fructify and earth will throw out its minerals and the earth will be decorated for its inhabitants. Wild beasts will roam with tamed quadrupeds. So much knowledge will be given to believers that they will not be in need of others. At that time the interpretation of the following verse will be realized:

يُغْنِ اللّهُ كُلاًّ مِّن سَعَتِهِ

“…Allah will render them both free from want out of His ampleness…” (Surah An-Nisa, 4:130).

The earth will put out its treasures for him and the Imam al-Qa’im will ask the people to enjoy it all in return for their past hardships. Thus Muslims will be rightly guided and they will have the permission to have debates. At that time, the interpretation of the following verse will be realized:

وَجَاء رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

“And your Lord comes and (also) the angels in ranks.” (Surah Al-Fajr, 89:22).

On that day the Almighty Allah will not accept any religion, except His true faith. Know that the religion is only for Allah. At that time the interpretation of the following verse will be realized:

أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاء إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنفُسُهُمْ أَفَلَا يُبْصِرُونَ

“Do they not see that We drive the water to a land having no herbage, then We bring forth thereby seed-produce of which their cattle and they themselves eat; will they not then see?” (Surah As-Sajdah, 32:27).

وَيَقُولُونَ مَتَى هَذَا الْفَتْحُ إِن كُنتُمْ صَادِقِينَ

“And they say: When will this judgment take place, if you are truthful?” (Surah As-Sajdah, 32:28).

قُلْ يَوْمَ الْفَتْحِ لَا يَنفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنظَرُونَ

“Say: On the day of judgment the faith of those who (now) disbelieve will not profit them, nor will they be respited.” (Surah As-Sajdah, 32:29).

فَأَعْرِضْ عَنْهُمْ وَانتَظِرْ إِنَّهُم مُّنتَظِرُونَ

“Therefore turn away from them and wait, surely they too are waiting.” (Surah As-Sajdah, 32:30).

Thus there will be a period of more than three hundred years between the rising of Imam al-Qa’im (‘a) and his death and he will have 313 companions, nine of whom will be from Bani Isra’il and seventy from Jinns and 234 others. Seventy of them will also be of those who had become angry when the polytheists had attacked the Prophet and they had sought permission for Jihad, but he did not permit them and at that time the following verse was revealed:

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ

“Except those who believe and do good and remember Allah much, and defend themselves after they are oppressed; and they who act unjustly shall know to what final place of turning they shall turn back.” (Surah Ash-Shu’ara, 26:227).

And twenty of them will be from Yemenites including Miqdad Ibn Aswad and two hundred and fourteen will come from the coastal area of Aden, who were invited to Islam by the Holy Prophet (S) and they had responded positively.

Among the unnamed will be 1870 persons and 40000 angels, out of which 3000 will be dressed for war. 5000 will be arrayed in ranks. In this way Imam al-Qa’im (‘a) will have in all 47130 supporters and nine of his commanders will be from angels. 4000 will be from men and jinns equal to those who attended the Battle of Badr. All of them will fight with the enemies of Allah and Allah will help them. They will be successful. Some of them will be extremely handsome and fresh.”

The author says: I have quoted the above report exactly as I found although many mistakes and interpolations are seen in the text and the original author has also confessed to it, but yet he has quoted it since it contains many useful points.

87- Al-Kafi: Husayn Ibn Muhammad and Muhammad Ibn Yahya has narrated from Muhammad Ibn Salim Ibn Abu Salama from Hasan Ibn Shazan Wasti that:

“Once he complained in writing to Imam ‘Ali ar-Ridha’ (‘a) that the people of Wast harassed him and attacked him in different ways, especially the group of ‘Uthmanis. So the Imam (‘a) replied: Indeed, the Almighty Allah has taken the promise of patience during the rule of tyrants, so be patient. When the chief of the creatures will rise up, the same people will say:

يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ

“O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent God promised and the apostles told the truth.” (Surah Yasin, 36:52).

88- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the following verse:

فَإِذَا جَاء وَعْدُ الآخِرَةِ

“So when the second promise came…” (Surah Al-Isra, 17:7).

That the promise implies Imam al-Qa’im and his companions.

وُجُوهَكُمْ

“…that they may bring you to grief…” (Surah Al-Isra, 17:7).

وَلِيَدْخُلُواْ الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ

“…and that they may enter the mosque as they entered it the first time…” (Surah Al-Isra, 17:7).

That is the Messenger of Allah (S) and his companions and Amir al-Mu’minin (‘a) and his companions.

89- Tafsir Qummi:

حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ

“…until they see what they were promised…” (Surah Maryam, 19:75).

He said: It implies Imam al-Qa’im and Amir al-Mu’minin (‘a).

90- Tafsir Ayyashi: It is mentioned in Tafsir Ayyashi that Salih Ibn Sahl narrated from Imam Ja’far as-Sadiq (‘a) that:

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ

“Then We gave you back the turn to prevail against them…” (Surah Al-Isra, 17:6).

Imam (‘a) said: It means that in Karra (Rajah) Imam Husayn (‘a) will come for the second time with his seventy companions wearing two-sided gold helmets.”

91- Irshad: Masada Ibn Sadaqah has narrated from Imam Ja’far as-Sadiq (‘a) that he said: Amir al-Mu’minin (‘a) has said:

“I am the chief of the aged. I have a Sunnah of Prophet Ayyub (‘a). By Allah, from me the Almighty Allah will gather my Ahl Al-Bayt He gathered for Prophet Yaqub (‘a). It will be when people will begin to say that the Qa’im is dead or killed.

92- Muntakhab al-Basair: Saad has narrated from Ahmad Ibn Muhammad and Abdullah Ibn Aamir Ibn Saad from Muhammad Ibn Khalid from Thumali from Imam Muhammad al-Baqir (‘a) that Amir al-Mu’minin (‘a) used to say:

“One who desired to fight the companions of Dajjal should fight with those who weep at the killing of ‘Uthman and the Kharijis. One who meets Allah having belief that ‘Uthman was killed unjustly will meet Allah when He will be infuriated with him, even though he may not live till the time of Dajjal.”

A man asked: “O Amir al-Mu’minin (‘a), whether he dies before the time of Dajjal?”

“Yes, he will be raised from the grave during the time of Dajjal and if he brings faith on Dajjal, he will be degraded.”

93- Ilal ash-Shara’i: Majiluwayh has narrated from his uncle from Barqi from his father from Muhammad Ibn Sulayman from Dawood Ibn Noman from Abdur Rahim Qasir that Imam Muhammad al-Baqir (‘a) said:

“When our Qa’im rises up, Humaira will be brought to him and he will apply the penalty on her and take revenge of Fatimah Bint Muhammad…etc. etc.”

94- Irshad: Abdul Karim Khathami has narrated from Imam Ja’far as-Sadiq (‘a) that:

“When it will be time of the advent of Imam al-Qa’im, there will be such rain from the month of Jamadiul Akhir till 10th of Rajab that the world has not seen such rain ever, due to which flesh will grow on the dead believers in the grave. As if I can see them coming from Jahniya dusting their heads.”

95- Ilam al-Wara and Irshad: Mufaddal Ibn ‘Umar has narrated from Imam Ja’far as-Sadiq (‘a) that he said:

“Twenty-seven persons will appear with Imam al-Qa’im from the outskirts of Kufa; fourteen of them will brother from the nation of Musa (‘a), regarding whom the Holy Qur’an says:

وَمِن قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ

“And of Musa’s people was a party who guided (people) with the truth, and thereby did they do justice.” (Surah Al-Araaf, 7:159).

And seven will be from the people of the Cave and Yusha Ibn Nun, Prophet Sulayman, Abu Dujanah Ansari, Miqdad and Malik Ashtar will also accompany him.

96- Ghaybah an-Nu’mani: Ahmad Ibn Muhammad Ibn Saeed from Yahya Ibn Zakariya from Yusuf Ibn Kalib from Ibn Bataini from Ibn Hamid from

Thumali from His Eminence, Abu Ja’far Imam Muhammad al-Baqir (‘a) that he said:

“When the Qa’im of Aali Muhammad (‘a) stages an uprising, the Almighty Allah will send angels for his help. And the first to come with him will be Prophet Muhammad (S) and Imam ‘Ali (‘a) etc., etc.”

97- Ghaybah at-Tusi: Saad has narrated from Hasan Ibn ‘Ali Zaituni from Himyari together from Ahmad Ibn Hilal from Ibn Mahbub from Imam ‘Ali ar-Ridha’ (‘a) that he said in a long tradition about the signs of the reappearance of Imam al-Qa’im (‘a), in which he said:

“A whole man will be seen in the circle of the sun who will be calling that he is Amir al-Mu’minin (‘a) and he has come to the world again to eliminate the enemies and oppressors.”

98- Ghaybah at-Tusi: Fazal has narrated from Muhammad Ibn ‘Ali from Ja’far Ibn Bashir from Khalid Ibn Ammara from Mufaddal Ibn ‘Umar that he said:

“Once we were discussing the subject of Imam al-Qa’im and those who died waiting for him from among us. Imam Ja’far as-Sadiq (‘a) said: When the Qa’im rises up, someone will come and say in the grave of every believer: Your Imam has risen, if you want to join, you may do so. Otherwise, you may continue to lie in the mercy of God.”

99- Man La Yahduruh al-Faqih: ‘Ali Ibn Ahmad Ibn Musa and Husayn Ibn Ibrahim Ibn Ahmad Katib from Muhammad Ibn Abu Abdullah Kufi from Muhammad Ibn Isma’il Barmaki from Musa Ibn Abdullah Nakhai from Abul Hasan the third, Imam ‘Ali an-Naqi (‘a) that he says in Ziyarat Jamia:

“O Allah, make me of those who keep his heritage in sight and who walk on his way and take guidance from him and are gathered in his group. And with them they also do Rajah in the world and live during his rule. That they gain through Your blessings and enjoy the bounties and cool their eyes on seeing him.”

It is mentioned in Ziyarat al-Wida that may the Almighty Allah also make us alive during the period of your Rajah.

100- At-Tahdhib: A group of our scholars has narrated from Harun Ibn Musa Talakbari from Muhammad Ibn ‘Ali Ibn Moammar from ‘Ali Ibn Muhammad Masadah and Hasan Ibn ‘Ali Ibn Fadhdhal from Sadan Ibn Muslim from Safwan Ibn Mahran Jammal from Imam Ja’far as-Sadiq (‘a) in Ziyarat Arbaeen:

“I testify that I have faith in you and have certainty in your second coming in the world.”

101- Man La Yahduruh al-Faqih: Imam Ja’far as-Sadiq (‘a) said:

“One who does not believe in our Rajah and does not consider Mut’a lawful, is not from us.”

102- Al-Kafi: A group of narrators has narrated from Sahl Ibn Ziyad from Muhammad Ibn Sulayman Dailami from his father from Abu Basir that he asked Imam Ja’far as-Sadiq (‘a) about the following verse:

وَأَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللّهُ مَن يَمُوتُ

“And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies.” (Surah An-Nahl, 16:38).

Imam (‘a) asked: O Abu Basir what is your opinion about this verse?

I replied: The polytheists thought so and they used to swear to the Prophet that the Almighty Allah would definitely not revive the dead.

Imam (‘a): Pity for the one who believes this. Ask him whether the idolaters used to swear by Allah or by Laat and Uzza?

I said: You only tell us about it.

Imam (‘a) said: O Abu Basir, when our Qa’im reappears, the Almighty Allah will revive a group of Shi’a and send to him, holding swords ready to strike. This information will reach those Shi’a who would be alive at that time and not dead. So and so, so and so and so and so have emerged from their graves and are in the company of Imam al-Qa’im. And when this news reaches to our enemies, they will say: O Shi’a people, you are great liars. This is only your rule in that also you lie? By Allah, no; they will not become alive till Judgment Day. The Almighty Allah has mentioned their statement in this verse:

وَأَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللّهُ مَن يَمُوتُ

“And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies.” (Surah An-Nahl, 16:38).

In Tafsir Ayyashi there is a similar report from Abu Basir.

Shaykh al-Mufid (r.a.) has narrated a similar tradition in Tafsir Qur’an Fee Ahl Al-Bayt (‘a) from Abu Harasa from Ibrahim Ibn Ishaq from Abdullah Ibn Hammad from Abu Basir from Imam Muhammad al-Baqir (‘a) and Imam Ja’far as-Sadiq (‘a).

103- Al-Kafi: Some scholars has narrated from Sahl from Ibn Shamun from Isaam from Abdullah Ibn Qasim Batal from Imam Ja’far as-Sadiq (‘a) regarding the verse:

وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الأَرْضِ مَرَّتَيْنِ

“And We had made known to the children of Isra’il in the Book: Most certainly you will make mischief in the land twice…” (Surah Al-Isra, 17:4).

That is you will slay ‘Ali Ibn Abi Talib (‘a) and martyr Imam Husayn (‘a).

وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

“…and most certainly you will behave insolently with great insolence.” (Surah Al-Isra, 17:4).

That is you will slay Imam Husayn (‘a).

فَإِذَا جَاء وَعْدُ أُولاهُمَا

“So when the promise for the first of the two came…” (Surah Al-Isra, 17:5).

That is the killing of Husayn (‘a). When it will be time for the revenge of the killing of Husayn (‘a).

بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِي بَأْسٍ شَدِيدٍ فَجَاسُواْ خِلاَلَ الدِّيَارِ

“…We sent over you Our servants, of mighty prowess, so they went to and fro among the houses…” (Surah Al-Isra, 17:5).

That is this will the community, which the Almighty Allah will send before the rising of the Qa’im and they will not leave anyone from the enemies of Aali Muhammad (‘a).

وَكَانَ وَعْدًا مَّفْعُولاً

“…and it was a promise to be accomplished.” (Surah Al-Isra, 17:5).

That is the promise of the rising of the Qa’im.

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ

“Then We gave you back the turn to prevail against them…” (Surah Al-Isra, 17:6).

That is Imam Husayn (‘a) will rise with seventy companions wearing gold helmets and they will tell the people that this is Imam Husayn (‘a) who has done Rajah and the believers will have no doubt about it. And that he is neither Dajjal nor Shaitan. And the Hujjah Qa’im will be before them. When all the believers will have a firm certainty that he is really Imam Husayn (‘a), His Eminence, Hujjah (‘a) will die and Imam Husayn (‘a) will bathe, shroud, anoint and bury him in his own grave, because only a Wasi can perform the last rites of a Wasi.

104- Misbahain: Some scholars have narrated from Abu Abdullah Muhammad Ibn Ahmad Ibn Abdullah Ibn Khaza Ibn Sawfan Ibn Mahran Jammal from his father from his grandfather, Safwan that:

“I sought the permission of Imam Ja’far as-Sadiq (‘a) to perform the Ziyarat of Imam Husayn (‘a) and also asked him about the method of his Ziyarat. He told me about all the methods and also mentioned the following in the text of the Ziyarat: That I make Allah as a witness and His angels and His prophets’ messengers that I have faith in you Imams and I have certainty in your Rajah.”

105- Misbahain: The same sentence is present in the Ziyarat of Abbas Ibn ‘Ali (‘a):

“I have faith in you Imams and am certain of your Rajah.”

106- Misbahain and Misbah az-Zair: Ibn Ayyash has narrated from Khair Ibn Abdullah from Husayn Ibn Rauh that he said:

“You must perform the Ziyarat of whichever tomb you are close to and you must recite as follows while entering: …and that you are successful in Rajah.”

107- Iqbal al-’Amal and Misbahain:

Abul Qasim Ibn Hala Hamadani, the representative of Imam Hasan al-’Askari (‘a) got an epistle that Imam Husayn (‘a) was born on Thursday, 3rd Sha’ban. So on that day you must keep fast and recite the following supplication:

In this statement, Yaumul Karra means Rajah and the last sentence of this Du’a is “…We will keep waiting for their return.”

108- Misbah az-Zair: The Ziyarat of Imam al-Qa’im (‘a) in the cellar has the following sentences:

“O Lord, give me Taufeeq to obey the Imam al-Qa’im (‘a) in his time and his service and living in his rule and not to disobey him and if I die before his rising, please make me of those who become alive after his reappearance, live in his rule and stay under his flag, who gather in his army and whose eyes are lighted with his sight.”

109- Misbah az-Zair: It is mentioned in another Ziyarat of Sahib al-’Amr that:

“O Maula, if I die before your reappearance, I pray to Allah through your sake that He sends blessings on Muhammad and Aali Muhammad (‘a) and make me alive again in the time of your kingdom and that I should do Rajah in your time so that I obey you and gain pleasure from it and that I should be pleased to see your enemies killed.”

110- Misbah az-Zair: It is mentioned in another Ziyarat that:

“O Allah, show me the face of the master of your affair whether in my life or after my death. O Allah, before the owner of the tomb I seek your proximity through the belief in Rajah.”

Du’a Ahad

111- Misbah az-Zair: It is mentioned in another Ziyarat from Imam Ja’far as-Sadiq (‘a) that:

“One who supplicated through this vow for forty days will be included among the helpers of our Qa’im and if he dies before his reappearance, the Almighty Allah will raise him from his grave and include him among the companions of Imam az-Zaman (‘a). In exchange of each of these words, He will write a thousand good deeds and erase a thousand sins from his scroll of deeds.

In the Name of Allah, the Beneficent the Merciful. O Allah! Lord of the great light, Lord of the elevated throne, Lord of the tumultuous seas and the revealer of the Taurat, Injil and Zabur, Lord of the shadows and the warmths, and the revealer of the Great Qur’an. Lord of the proximate angels and Prophets and Messengers. O Allah, I beseech thee, for the sake of Your noble visage. And for the sake of Your enlightening visage, and Your ever-existing kingdom. O Ever-living! O Controller! I beseech thee in Your name. Which lits the heavens and the Earths; and in Your name, by which the ancient and the latter ones become upright. O Ever-living Who was before every living being. O Ever-living Who shall (exist) after every living being. O Ever-living who existed when there was no life. O giver of life to dead. O one who causes death to the living ones. O Ever-living.

There is no god except You. O Allah send our master, the leader, the Guide, the guided, the upriser with Your command. Blessings of Allah be on him and his pure forefathers. From all the believing men and believing women. In the easts of the earth and its wests, in its plains and its mountains, its lands and its seas, from me and my parents. Blessings, which are the weight of Allah’s throne and ink on his words, and whatever His knowledge enumerates and his book encompasses. O Allah renew for him my covenant, pledge and allegiance on my neck in the morning of this day of mine and whatever days (of my life) I live. I shall never turn away from it nor let it ever vanish. O Allah, appoint me among his helpers, aides and his protectors. Those who hasten to fulfil his commands and obey his orders. Those who are his supporters and compete with each other to (fulfil) his intention and seek martyrdom in his presence.

O Allah! If death occurs between me and him (before the reappearance) (death which You have made obligatory and decreed for Your servants, then raise me from my grave, wrapped in my shroud, my sword unsheathed, my spear bared, answering the call of the caller in cities as well as deserts. O Allah! Show me the rightly guided face of (Imam ‘a), the praiseworthy moon and enlighten my vision by looking at him. Hasten his reappearance, make his arrival smooth, vasten his path, make me tread on his way and implement his authority and strengthen his back. O Allah, inhabit Your cities through him, and give life to your servants due to him for surely You have said and Your word is truth, “Corruption will become rampant in land and on sea because of the evil which men’s hand have earned.”

Then O Allah! Manifest for us Your slave and the son of Your Prophet’s daughter, whose name is same as that of Your Messenger. So that nothing from falsehood is victorious, except that he tears them (falsehood) to pieces, establishes the truth and the truth confirms him. And O Allah! Appoint him as a refuge for Your oppressed servant and a helper for the one who does not find any helper for himself except You and the renewer of all the laws of Your book, which have been tempered with and rebuilder of the signs of Your religion and of Your Prophet (peace of Allah be on him and his Progeny). And O Allah! Make him among those whom You have protected from the evils of the adversaries. O Allah! And provide joy to your Prophet Muhammad (Peace be on him and his Progeny). By his vision and (the vision of) the one who follows him on his call. O Allah! Remove this sorrow (of occultation) from this nation with his presence and hasten for us his reappearance. They (the disbelievers) consider it to be distant while we consider it to be near. For the sake of Your mercy, O the most Merciful of all mercifuls.

…hit your hand on your thigh and say thrice:

Hasten! Hasten! O my Master, O master of the era.

112- Misbah az-Zair: It is narrated from Imam Ja’far as-Sadiq (‘a) that:

“One who wants to perform the Ziyarat of Imams (‘a) and the Holy Prophet (S) from afar should recite as follows:

Indeed, I confess to the excellence of you all and have belief in your Rajah and I don’t deny the power of Allah. I only want that which is approved by the Almighty Allah.”

113- Al-Kafi: Muhammad Ibn Yahya from Ahmad Ibn Muhammad from Muhammad Ibn Sinan from Ammar Ibn Marwan from a person who heard from Imam Ja’far as-Sadiq (‘a) in a long tradition about the capturing of the soul of the believer that:

The Imam (‘a) said: “Then that believer does the Ziyarat of Aali Muhammad (‘a) and Jannat Rizvi. He eats and drinks and sitting in their company will continue to talk with them till our Qa’im appears. And when he reappears, the Almighty Allah will make those believers alive again and send them to the world. They will come to him saying Labbaik one after the other. At that time the people of falsehood will be involved in doubt and the proximate ones will be successful.”

That is why the Holy Prophet (S) said: “O ‘Ali, you are my brother and the place of our meeting is in Wadi as-Salam.”

114- It is mentioned in the same book that Fazal has narrated from Salih Ibn Hamza from Hasan Ibn Abdullah from Abu Abdullah, Imam Ja’far as-Sadiq (‘a) that he said: Amir al-Mu’minin (‘a) said:

“I am the great Farooq and the owner of Misam. I am the owner of the first and the second gathering. I am the one who will return in Rajah again and again. I am the first ruler. Through me the promise of Allah will be fulfilled and His word would be completed. And the religion will be perfected through me.”

115- Kamil az-Ziyarat: Husayn Ibn Muhammad Ibn Aamir from Ahmad Ibn Ishaq Ibn Saad from Sadan Ibn Muslim from Abu Basir that he said: One of our companions said regarding the Ziyarat of Imam Husayn (‘a):

“Maula, my help is ready for you all. So much so that the Almighty Allah commands and you are sent to the world again. I am only with you and not with your enemies. I believe in your Rajah. I don’t deny the power of Allah and neither do I deny the will of Allah and I don’t even doubt that what Allah wants will not happen.”

116- Kamil az-Ziyarat: It is mentioned that Abu Abdur Rahman Muhammad Ibn Ahmad Ibn Hasan al-’Askari and Muhammad Ibn Hasan, all of them have narrated from Hasan Ibn ‘Ali Ibn Mahziyar from his father from Ibn Abu Umair from Muhammad Ibn Marwan from Abu Hamza Thumali from Imam Ja’far as-Sadiq (‘a) that the following is mentioned in the Ziyarat of Imam Husayn (‘a):

“Maula, my help is ready for you Imams, till the Almighty Allah will make us alive again for His religion. I witness that you are decisive proofs of Allah. Due to you one can hope for divine mercy. Thus, I am with you, and not with your enemies. I have faith in your Rajah and I don’t deny the power of Allah neither I falsify His will.

O Allah, send mercy on Amir al-Mu’minin (‘a) who is Your servant and the brother of Your Messenger. O Allah, complete Your words through him and fulfil Your promise through him. Destroy all Your enemies through them and include us among their friends and devotees and make us their helpers in Your obedience and the obedience of Your Messenger. O Lord of the worlds.”

117- Kamil az-Ziyarat: My father and a group of teachers have narrated from Muhammad Ibn Yahya Attar and Muhammad Ibn Matt Jauhari all have narrated, from Muhammad Ibn Ahmad Ibn Yahya from ‘Ali Ibn Hassan from Urwah Ibn Akhi Shuaib Aqarqufi from a person that Imam Ja’far as-Sadiq (‘a) said: when you reach near the grave of Imam Husayn (‘a) you must say:

“O Allah, do not make this Ziyarat as the last the Ziyarat of the son of Your Prophet. O Allah, make him reach the Maqam Mahmud and take help for Your religion from him. Eliminate your enemies through him, because it is Your promise and You are the Lord who does not go against His promise.

You can recite this on the grave of every Imam.”

118- Iqbal al-’Amal: It is recommended to recite the supplication, which contains the following sentence on the Day of Dahwu al-Ardh:

“And (O Lord) send us also during the Rajah of the Imam (‘a) so that we may be included among his helpers.”

119- Tafsir Qummi: The Imam said in the interpretation of the following verse:

قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ

“Cursed be man! how ungrateful is he!” (Surah Abasa, 80:17).

That it implies Amir al-Mu’minin (‘a). “Maa Akfara hu” means what was the crime of Amir al-Mu’minin (‘a) for which he was killed?

After that:

مِنْ أَيِّ شَيْءٍ خَلَقَهُ

“Of what thing did He create him?” (Surah Abasa, 80:18).

مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ

“Of a small seed; He created him, then He made him according to a measure.” (Surah Abasa, 80:19).

ثُمَّ السَّبِيلَ يَسَّرَهُ

“Then (as for) the way- He has made it easy (for him).” (Surah Abasa, 80:20).

That is doing of good is made easy for him.

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

“Then He causes him to die, then assigns to him a grave.” (Surah Abasa, 80:21).

ثُمَّ إِذَا شَاء أَنشَرَهُ

“Then when He pleases, He will raise him to life again.” (Surah Abasa, 80:22).

It implies the time of Rajah.

كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ

“Nay; but he has not done what He bade him.” (Surah Abasa, 80:23).

That is Amir al-Mu’minin (‘a) has not been able to complete what he has been commanded; so he will come back again during Rajah and complete it.

It is narrated from Abu Salma that once he asked Imam Muhammad al-Baqir (‘a) about the verse:

قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ

“Cursed be man! how ungrateful is he!” (Surah Abasa, 80:17).

The Imam said that it was revealed about Amir al-Mu’minin (‘a).

That is his creation is from the Teenat of the prophets and he was destined for good. Then the way guidance became easy. Then he died like the prophets. Then I asked what is the meaning of:

ثُمَّ إِذَا شَاء أَنشَرَهُ

“Then when He pleases, He will raise him to life again.” (Surah Abasa, 80:22).

The Imam said: It means that after his martyrdom, he will come again during the period of Rajah and complete his commission.

120- Kanz Jami’ al-Fawaid: Muhammad Ibn Abbas narrated from Ja’far Ibn Muhammad Ibn Husayn from Abdullah Ibn Abdur Rahman from Muhammad Ibn Abdul Hamid from Mufaddal Ibn Salih from Jabir from Abu Abdullah Jadali who said:

One day I went to ‘Ali Ibn Abi Talib (‘a) and he said: “I am the Dabbat al-Ardh.”

Among the signs regarding the reappearance of Imam al-Qa’im (‘a) mentioned by Amir al-Mu’minin (‘a) is the mention of the killing of Dajjal, after which he said: “Know that, after this is Tammat al-Kubra.”

“We asked what is Tammat al-Kubra, O Amir al-Mu’minin (‘a)?”

He replied: “The Dabbat al-Ardh will appear near the Safa mountain. He will have the ring of Sulayman and the staff of Musa (‘a). He will touch that ring to the forehead of every believer and it will be imprinted that he is really a believer and when he touches the forehead of the infidels, it will show that he is really a Kafir etc.”

121- Ghaybah at-Tusi: Fazal Ibn Shazan from Hasan Ibn Mahbub from Amr Ibn Abil Miqdam from Ja’far Ju’fi that he heard Imam Muhammad al-Baqir (‘a) say:

“By Allah, after the passing away of Imam al-Qa’im, a person from us Ahl Al-Bayt (‘a) will rule for three hundred and nine years.”

I asked: “When will this be?”

He replied: “After the Imam al-Qa’im.”

I asked: “For how many years will Imam al-Qa’im rule on the earth after reappearance?”

He replied: “Nineteen years. After that Muntasir [Imam Husayn (‘a)] will do Rajah and he will kill the enemies of Imam Husayn (‘a) in revenge till Saffah [Amir al-Mu’minin (‘a)] will do Rajah.”

122- Ikhtisas: Amr Ibn Thabit narrated from Jabir that he heard Imam Muhammad al-Baqir (‘a) say:

“By Allah, after the death of Imam al-Qa’im (‘a), a person from us Ahl Al-Bayt (‘a) will rule for 309 years.”

I asked: “When will this be?”

He replied: “After the passing away of Imam al-Qa’im (‘a).”

I asked: “For how many years will Imam al-Qa’im rule on the earth after reappearance?”

He replied: “Nineteen years from his reappearance to his death.”

I asked: “Then will there be a great confusion after that?”

He replied: “Yes, for fifty years. Then Muntasir will do Rajah and he will kill his enemies and imprison them till people will begin to say that if he had been from the progeny of the prophets, he would not have shed so much blood. And all the people of the world will unite against him and attack him and he will seek refuge in Ka’ba. He will have to face severe calamities and he will be killed in this process. After his killing, Saffah will rise up in fury and eliminate all our enemies.

And O Jabir, do you know who Muntasir and Saffah are? Muntasir implies Husayn Ibn ‘Ali (‘a) and Saffah means ‘Ali Ibn Abi Talib (‘a).”

123- Al-Kafi: Muhammad Ibn Yahya from Ahmad Ibn Muhammad from Muhammad Ibn Hasan from ‘Ali Ibn Hassan from Abu Abdullah Riyahi from Abu Samit Halwani from Imam Muhammad al-Baqir (‘a) that he said: Amir al-Mu’minin (‘a) said:

“I was given these six things: Knowledge about death, and what happens to people, and the commands, and the decisive speech, and I am the

possessor of returns, and the overcoming of (all) overcomings, and I am the possessor of the staff and the one who marks and the one who moves, who speaks to the people.”

124- Al-Kafi: Muhammad Ibn Mahran from Muhammad Ibn ‘Ali from Muhammad Ibn Yahya from Ahmad Ibn Muhammad, all from Muhammad Ibn Sinan from Mufaddal from Imam Ja’far as-Sadiq (‘a) that Amir al-Mu’minin (‘a) used to often remark:

“I am the distributor of Paradise and Hellfire, I am the great Farooq. I am the owner of Staff and Misam (one who marks the faces).”

A similar report is quoted from Muhammad Ibn Sinan.

‘Ali Ibn Muhammad and Muhammad Ibn Hasan have narrated a similar traditional report from Sahl Ibn Ziyad from Muhammad Ibn Walid Shabab Sairafi from Sabadul Araj from Imam Ja’far as-Sadiq (‘a).

125- At-Tahdhib & Al-Kafi: ‘Ali has narrated from his father from Hammad from Huraiz from Buraid Ibn Muawiyah from Imam Ja’far as-Sadiq (‘a) that he said:

“By Allah, the system of days and nights will not end till the Almighty Allah does not revive the dead and make the living die and turn the rights to their rightful owners and make His religion strong and dominant, which He has selected for Himself.”

126- Tafsir Qummi: The following verse:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا

“And We have enjoined on man doing of good to his parents…” (Surah Al-Ahqaf, 46:15).

…implies Imam Hasan and Imam Husayn (‘a). Then Allah has mentioned Imam Husayn (‘a) and said:

حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا

“…with trouble did his mother bear him and with trouble did she bring him forth…” (Surah Al-Ahqaf, 46:15).

In this verse the Almighty Allah has given glad tidings of Imam Husayn (‘a) before his birth and also mentioned that Imamate will remain in his progeny till Judgment Day.

And also informed what calamities would befall them.

Then in recompense of that He said that Imamate has been appointed in his progeny and that he will be slain.

Then he will come back again in the world and he will be helped, so that he may eliminate his enemies and he will become the master of the whole world. Thus the Almighty Allah says:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ

“And We desired to bestow a favour upon those who were deemed weak in the land…” (Surah Al-Qasas, 28:5).

And it was said:

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ

“And certainly We wrote in the Zabur…” (Surah Al-Anbiya, 21:105).

So the Almighty Allah gave the glad tidings to His Prophet that his Ahl Al-Bayt (‘a) will be the owners of the whole world. They will come back in Rajah and eliminate their enemies and then the Holy Prophet (S) conveyed the news of the slaying of Imam Husayn (‘a) to Lady Fatimah (‘a), hence she disliked the pregnancy.

Imam Ja’far as-Sadiq (‘a) asked: Have you seen any lady who is given the good news of a male child and that she dislikes her pregnancy? But when Lady Fatimah (‘a) was informed about the slaying of this child, she was aggrieved and she found this pregnancy despicable.

وَوَضَعَتْهُ كُرْهًا

“…and with trouble did she bring him forth…” (Surah Al-Ahqaf, 46:15).

That is when she came to know that he would be slain, the delivery was also despicable. And Imam Hasan and Imam Husayn (‘a) both were born only after six months of pregnancy. And the period of nursing was twenty-four months. That is why, the Almighty Allah has said:

وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا

“…and the bearing of him and the weaning of him was thirty months…” (Surah Al-Ahqaf, 46:15).

127- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the interpretation of the verse:

وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَلِكَ

“And surely those who are unjust shall have a punishment besides that (in the world)…” (Surah At-Tur, 52:47).

That is those who usurped the rights of Aali Muhammad (‘a) for them will punishment with the sword in addition to the chastisement of the Hereafter.

128- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the interpretation of the verse:

إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ

“When Our communications are recited to him, he says: Stories of those of yore.” (Surah Al-Qalam, 68:15).

سَنَسِمُهُ عَلَى الْخُرْطُومِ

“We will soon brand him on the nose.” (Surah Al-Qalam, 68:16).

Imam (‘a) said: This will happen during Rajah, when Amir al-Mu’minin (‘a) and his enemies both will be sent back to the world; Amir al-Mu’minin (‘a) will have a tool for marking their noses like animals are branded.

129- Tafsir Qummi: It is mentioned in Tafsir ‘Ali Ibn Ibrahim regarding the interpretation of the verse:

قُمْ فَأَنذِرْ

“Arise and warn…” (Surah Al-Muddaththir, 74:2).

That is the Messenger of Allah (S) will threaten the people of divine chastisement during the period of Rajah.

130- Muntakhab al-Basair: Sayyid Jalil Bahauddin ‘Ali Ibn Abdul Hamid Husayni narrated from Ahmad Ibn Muhammad Ayadi directly from Ahmad Ibn Aqba from his father that once Imam Ja’far as-Sadiq (‘a) was asked about Rajah and he said:

“Yes, (it is true).” Then it was asked: “Who will be the first to come back in Rajah?”

He replied: “Imam Husayn (‘a); he will be first to do Rajah after the reappearance of Imam al-Qa’im (‘a).”

I (the narrator) asked: “And would all the people do Rajah with him?”

He replied: “No, but as the Almighty Allah has said:

يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا

“The day on which the trumpet shall be blown, so you shall come forth in hosts.” (Surah An-Naba, 78:18).

That is one community will do Rajah after another.

That is it is related from the same Imam that Imam Husayn (‘a) will come back in Rajah with his companions, who were martyred with him; and seventy prophets will also be raised with him like they were sent with Musa Ibn ‘Imran (‘a). Imam al-Qa’im (‘a) will hand over the ring to Imam Husayn (‘a) and finally the latter will give Ghusl (Mayyit) to Imam al-Qa’im (‘a), shroud, anoint and bury him.

Also, it is narrated from Jabir Ibn Ju’fi that he heard Imam Muhammad al-Baqir (‘a) say:

“By Allah, after the death of Imam al-Qa’im (‘a), a person from us Ahl Al-Bayt (‘a) will rule for 309 years or more.”

I asked: “When will this be?”

He replied: “After the death of Imam al-Qa’im (‘a).”

I asked: “For how many years will Imam al-Qa’im rule on the earth after reappearance?”

He replied: “Nineteen years from his reappearance to his death. Then Muntasir will do Rajah and he will kill his enemies and imprison them. After that Saffah [Amir al-Mu’minin (‘a)] will do Rajah.”

And it is narrated through the chains of Asad Ibn Isma’il from Imam Ja’far as-Sadiq (‘a) that he said regarding the day about which the Almighty Allah has said:

فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

“To Him ascend the angels and the Spirit in a day, the measure of which is fifty thousand years.” (Surah Al-Maarij, 70:4).

That is this will be the period of the Rajah of the Messenger of Allah (S) during which he will rule for fifty thousand years. And Amir al-Mu’minin (‘a) will rule for 44000 years during the period of his Rajah.

131- Muntakhab al-Basair: It is narrated in Sultan al-Mufarraj An Eiman by Sayyid Jalil Bahauddin ‘Ali Ibn Abdul Karim Hasani from ‘Ali Ibn Mahziyar directly that:

Once he was asleep when he saw that a person was telling him to go for Hajj that year and that he would be granted the honour of meeting the Master of the Age and in this regard he narrated a lengthy tradition and which he said:

“O Mahziyar, when peace will be destroyed and the Maghribi will start moving, the Abbaside will set out and allegiance will be paid to Sufiyani, the Wali of Allah will get the permission to reappear and I will rise up with 313 companions from Safa and Marwah. Then I will come to Kufa and raze the Masjid and rebuild it anew on its original foundation and destroy all the constructions around it that tyrants had undertaken.

And taking those people with me, I will fulfil the rites of Hajjatul Islam. From there I will go to Yathrib and demolish the chambers and take out the two corpses, which will be fresh, and order them to be hung on the tree opposite Baqi. As soon as they will be hung on that tree it will put forth herbage and people will become more devoted to them. Just then a caller will call: O sky, leave them and O earth swallow them. Then except for the pure believers all will be swallowed by the earth.

I said: “My chief, when will this come to pass?”

He replied: “During Rajah, during Rajah.”

Then he recited the following verse:

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

“Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.” (Surah Al-Isra, 17:6).

132- Kamil az-Ziyarat: Imam Ja’far as-Sadiq (‘a) was asked:

“O son of Allah’s Messenger, is ‘Isma’il’ of the verse,”

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا

“And mention Isma’il in the Book; surely he was truthful in (his) promise, and he was an apostle, a prophet.” (Surah Maryam, 19:54).

Isma’il Ibn Ibrahim (‘a), because the people think that it was so?”

Imam (‘a) replied, “Isma’il passed away before Ibrahim (‘a). Ibrahim (‘a) was a Divine Proof and owner of a Shariah. So to whom was Isma’il sent?”

I asked, “May I be sacrificed on you! Then to whom does this verse refer?”

Imam (‘a) replied: It refers to Isma’il, son of Prophet Hizqil (‘a). Allah sent him to the people but they denied him, slain him and skinned his face. So Allah’s wrath fell on them. Allah sent Satatail, the angel of chastisement, to him.

He said: “O Isma’il! I am Satatail, the Angel of Chastisement. The Exalted Lord has sent me to you to punish your people with various chastisements, if you wish.”

“I don’t need this,” Isma’il replied.

“Isma’il! What do you want?” Allah revealed to him.

Isma’il (‘a) replied: O Lord! You have taken the covenant for the people to accept You as the Lord, Muhammad (S) as the Prophet, and his successors (‘a) as Divine Authorities. And You informed the Prophet about that which his Ummah would do to Husayn Ibn ‘Ali (‘a) after him. And You promised Imam Husayn (‘a) that You would bring him back in this world so that he can seek revenge against those who martyred him. My Lord! I wish that You bring me back to life like Husayn (‘a) so that I may take revenge from those who did this to me. So Allah promised thus to Isma’il Ibn Hizqil (‘a) and will return him to life with Husayn (‘a).”

133- Kamil az-Ziyarat: Himyari has narrated from his father from ‘Ali Ibn Muhammad Ibn Salim from Muhammad Ibn Khalid from Abdullah Ibn Hammad Basri from Abdullah Ibn Abdur Rahman Asim from Abu Ubaidah Bazzaz from Huraiz that once he asked Imam Ja’far as-Sadiq (‘a):

“May I be sacrificed on you! How short your lives are, O Ahl Al-Bayt! And how close are your deaths to one another while the entire creation needs you?”

Imam (‘a) replied: There is a scroll for each of us which contains everything that we need to do during our time. Once every order on that scroll has been carried out, we know that our death is imminent. Allah’s Messenger (S) comes to us and informs us that our death has come and he informs us of the rewards Allah has prepared for us. Indeed Husayn (‘a) read the sheet that was entrusted to him, and that which would happen and that which was yet to come were explained to him. There were a few things left on Husayn’s sheet, which had not been fulfilled when he rose to fight. Those matters were that the angels asked Allah for permission to help Husayn (‘a) and Allah granted it to them. While the angels descended to the earth, they found that Husayn’s time had passed and he had been martyred. Hence they said (to Allah):

“O Lord! You gave us permission to descend to earth to support Husayn but when we arrived, you had already captured his soul?”

The Almighty Allah revealed to them, ‘Stay besides his grave until you see him rise again and then support him. Cry over him and over losing the opportunity to support him. Indeed you have been chosen to support him and to cry over him.” The angels were aggrieved and they cried and lamented over losing the opportunity to support Husayn (‘a). And when he rises, they will be among his supporters.

134- Kanz Jami’ al-Fawaid: Muhammad Ibn Abbas from Ja’far Ibn Muhammad Ibn Malik from Qasim Ibn Isma’il from ‘Ali Ibn Khalid Aquli from Abdul Karim Khathami from Sulayman Ibn Khalid that Imam Ja’far as-Sadiq (‘a) said regarding the words of the Almighty Allah:

يَوْمَ تَرْجُفُ الرَّاجِفَةُ

“The day on which the quaking one shall quake.” (Surah An-Naziyat, 79:6).

تَتْبَعُهَا الرَّادِفَةُ

“What must happen afterwards shall follow it.” (Surah An-Naziyat 79:7).

Indeed, We will help Our prophets and those who believe in the life of the world and the day on which witnesses will be raised. That day excuses of the unjust will not avail them and there will be curse for them and an evil abode and quake means Imam Husayn (‘a) and what follows it is ‘Ali Ibn Abi Talib (‘a). And first of all, Imam Husayn (‘a) will emerge from his grave dusting his head accompanied by 75000 companions. Thus the Almighty Allah has said:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

“Most surely We help Our apostles, and those who believe, in this world’s life and on the day when the witnesses shall stand up.” (Surah Al-Ghafir, 40:51).

يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

“The day on which their excuse shall not benefit the unjust, and for them is curse and for them is the evil abode.” (Surah Al-Ghafir, 40:52).

135- Muntakhab al-Basair: It is narrated in Kitab al-Tanzil wa Tahrif from Ahmad Ibn Muhammad Siyari from Muhammad Ibn Khalid from ‘Uthman Ibn Abdul Aziz from Abdullah Ibn Najih Yamani that once he asked Imam Ja’far as-Sadiq (‘a) about the verse:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Then on that day you shall most certainly be questioned about the boons.” (Surah At-Takathur, 102:8).

That what does ‘boons’ indicate?

Imam (‘a) replied: “The bounties that the Almighty Allah has bestowed on you through Muhammad and Aali Muhammad (‘a).”

Then I asked what is the meaning of:

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

“Nay! if you had known with a certain knowledge.” (Surah At-Takathur, 102:5).

He said: It means that you will see with your eyes and the meaning of:

كَلَّا سَوْفَ تَعْلَمُونَ

“Nay! you shall soon know.” (Surah At-Takathur, 102:3).

Imam (‘a) said: Once in Rajah and next time on Judgment Day.

136- Fehrist Najjashi:

“Many interesting incidents took place between Mu’min Taq and Abu Hanifah, one of them being that one day, Abu Hanifah asked Mu’min Taq: O Abu Ja’far, do you believe in Rajah? Yes, he replied, Abu Hanifah said: All right lend me 500 dinars. I will return your loan when you and I both are raised in Rajah in this world.”

Mu’min Taq immediately replied: “But I need a guarantor who can guarantee that you will come back in human form. I am of the view that you will come in the form of a monkey, so how will I get my money back?”

137- Muntakhab al-Basair: It is mentioned in Kitab al-Gharat by Ibrahim Ibn Muhammad Thaqafi that once Amir al-Mu’minin (‘a) was asked about Dhu ‘l-Qarnayn. He said:

“He was a man whom the Almighty Allah had sent to his nation but they denied him and hit him so hard on his forehead that he died. But the Almighty Allah revived him and sent him back to his nation. They again denied him and hit on the other side of the forehead and he died again. The Almighty Allah made him alive again.

Thus, he was called Dhu ‘l-Qarnayn, because he was hit on both the sides of his forehead at the point animals have horns.

It is mentioned in another tradition that Imam (‘a) said: That is among you also there is a Dhu ‘l-Qarnayn like him, and he implied himself by it.

And it is also mentioned in that book that Abdullah Ibn Asad Kindi who was from Shartatul Khamis has narrated from his father that once I was sitting with Amir al-Mu’minin (‘a) when at that time Ibn Moiz and Ibn

Naaj came with Abdullah Ibn Wahab dragging him by the neck. They said: O Amir al-Mu’minin (‘a) eliminate this man and don’t be lenient on the liars.

Imam (‘a) said: Bring him to me.

When they brought him near, he asked: What does he say?

They said: He says that you are Dabbat al-Ardh and you will be hit on the head and your beard will be smeared in blood.

Imam (‘a) asked: What do they say about you?

He replied: O Amir al-Mu’minin (‘a), I had heard a tradition from Ammar Ibn Yasir and I narrated the same to these two.

Amir al-Mu’minin (‘a) said: Leave him as he has not said anything on his own. He has narrated from someone else.

And O Ibn Umm Sawda, you analyse traditions in a nice way. Leave him. If he is a liar, he will be punished for his falsehood and if he is true, I will be injured in exactly the same way.

It is mentioned in the same book from Abaya that he heard Imam ‘Ali (‘a) say: I am the chief of the aged, I have a Sunnah of Prophet Ayyub (‘a). The Almighty Allah removed his calamities and brought back his sons who had died previously.

And it is mentioned in the authentic traditions of Ahl Al-Bayt (‘a) that whatever happened in Bani Isra’il will happen in this Ummah also exactly.

And Amir al-Mu’minin (‘a) also said: By Allah, just as the Almighty Allah gathered the family of Yaqub (‘a), in the same way He will gather my family members.

That is the Almighty Allah indeed reunited Prophet Yaqub (‘a) with his son. In the same way, Amir al-Mu’minin (‘a) will also be reunited with his sons during the period of Rajah and the progeny of the purified Imams (‘a), which are clearly mentioned to have Rajah according to authentic traditions. The Almighty Allah has said:

وَالْعَاقِبَةُ لِلْمُتَّقِينَ

“…and the end is for those who guard (against evil).” (Surah Al-Araaf, 7:128).

And these Imams are those who guard (against evil).

138- Muntakhab al-Basair: It is mentioned in Kitab Tawil Maa Nazala min al-Qur’an fee Nabi (S) by Abu Abdullah Muhammad Ibn Abbas Ibn Marwan that the words of the Almighty Allah:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّن السَّمَاء آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

“If We please, We should send down upon them a sign from the heaven so that their necks should stoop to it.” (Surah Ash-Shu’ara, 26:4).

The following traditions have been recorded in the interpretation of this verse:

It is narrated from ‘Ali Ibn Musa Ibn Tawus from Faqqar Ibn Maad Alawi etc. from Shazan Ibn Jibra’il from his man regarding the verse:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّن السَّمَاء آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

“If We please, We should send down upon them a sign from the heaven so that their necks should stoop to it.” (Surah Ash-Shu’ara, 26:4).

1- Narrated to us ‘Ali Ibn Abdullah Ibn Asad from Ibrahim Ibn Muhammad from Ahmad Ibn Moammar Asadi from Muhammad Ibn Fazal from Kulayni from Abu Salih from Abdullah Ibn Abbas regarding the verse that:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّن السَّمَاء آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

“If We please, We should send down upon them a sign from the heaven so that their necks should stoop to it.” (Surah Ash-Shu’ara, 26:4).

Abdullah Ibn Abbas said: This verse was revealed about us and Bani Umayyah. We will rule over them and after griefs and difficulties, they will submit to us.

2- Narrated to us Husayn Ibn Ahmad from Muhammad Ibn ‘Isa from Yunus from some of our scholars from Abu Basir from Imam Muhammad al-Baqir (‘a) that he was asked about this verse and he said:

“Bani Umayyah will submit to us in defeat and it will at the time of sunset at the appearance of a sign and that sign is Amir al-Mu’minin (‘a) and people will recognize him with full lineage.

Then he said: A person from Bani Umayyah will go and hide behind a tree and that tree will call out: A person of Bani Umayyah is hiding here, kill him.”

3- Narrated to us Muhammad Ibn Abbas from Ja’far Ibn Muhammad Ibn Hasan from Abdullah Ibn Muhammad Ziyat from Muhammad that is Ibn Junaid from Mufaddal Ibn Salih from Jabir from Abu Abdullah Jadali that:

“Once I came to ‘Ali Ibn Abi Talib (‘a) and he said: I am Dabbat al-Ardh.”

4- Narrated to us ‘Ali Ibn Ahmad Ibn Hatim from Isma’il Ibn Ishaq Rashidi from Khalid Ibn Mukhallad from Abdul Karim Ibn Yaqub Ju’fi from Jabir Ibn Yazid from Abu Abdullah Jadala that he came to ‘Ali Ibn Abi Talib (‘a) and the latter said:

“Shall I not tell you the three things that are to happen in the future?” “Yes,” I replied.

He said: “I am the servant of Allah and I am Dabbat al-Ardh who spoke the truth and established justice. And I am the brother of the Prophet and I am the servant of Allah.”

Then he asked: “Shall I tell you about the appearance of the Mahdi?” “Yes,” I replied.

He slapped his chest and said: “That is me.”

5- Narrated to us Muhammad Ibn Hasan Ibn Sabah from Husayn Ibn Hasan Qashi from ‘Ali Ibn Hakam from Aban Ibn ‘Uthman from Abdur Rahman Ibn Siyabah from Abu Dawood from Abu Abdullah Jadali that once he came to Imam ‘Ali (‘a) and he said:

“Shall I tell about the seven things that are to happen in future?”

“Yes, may I be sacrificed on you.”

He said: “Do you know the appearance of Imam al-Mahdi (‘a)?”

I replied: “It must be same as yours, O Amir al-Mu’minin (‘a).”

He said: “And the two sentries of misguidance whose disgrace will be known in the last period of time.”

I said: “O Amir al-Mu’minin (‘a), I think that is so and so.”

He said: “And Dabba and his truthfulness and justice and the place of his rising and one who oppressed him, will be destroyed by the Almighty Allah.”

After that he narrated the whole tradition.

6- Narrated to us Ahmad Ibn Muhammad Ibn Saeed from Hasan Salmi from Ayyub Ibn Nuh from Safwan from Yaqub Ibn Shuaib from ‘Imran Ibn Mitham from Abaya that a person came to Amir al-Mu’minin (‘a) and said:

“Please tell me something about Dabbat al-Ardh.”

He said: “You want me to do that?”

He replied: “I want to know something about him.”

Imam (‘a) said: “That Dabba will be a believer, reciting the Qur’an having faith in Allah; eating and frequenting the markets.”

7- Narrated to us Husayn Ibn Ahmad from Muhammad Ibn ‘Isa from Safwan a similar tradition with the addition that the inquirer asked:

“Who is it, O Amir al-Mu’minin (‘a)?”

He replied: “May your mother mourn you, it is ‘Ali.”

8- Narrated to us Ishaq Ibn Muhammad Ibn Marwan from his father from Abdullah Ibn Zubair Qarashi from Yaqub Ibn Shuaib from ‘Imran Ibn Mitham from Abaya that once he was with Amir al-Mu’minin (‘a) and he was saying:

“My brother, the Holy Prophet (S) told me that he was the last of a thousand prophets and that I am the last of a thousand successors and such responsibilities have been entrusted to me that they were never entrusted to anyone else. And I know one thousand such words, that except for me and Muhammad no one knows. And a thousand chapters open from each of that word and you don’t even know a word of it except that you recite only one verse of Qur’an as follows:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

Then he said: Do you know who that Dabba is?

9- Narrated to us Ahmad Ibn Idris from Ahmad Ibn Muhammad Ibn Saeed from Ahmad Ibn Muhammad Ibn Ishaq Hadhrami from Ahmad Ibn Mustanir from Ja’far Ibn ‘Uthman who was his uncle from Sabah Mazni from Muhammad Ibn Kathir Ibn Bashir Ibn Umaira Azdi from ‘Imran Ibn Mitham from Abaya Ibn Rabi that:

“There were five persons in the company of Amir al-Mu’minin (‘a) and I was one of them.” After that he narrated the same tradition as mentioned above.

10- Narrated to us Husayn Ibn Isma’il Qadi from Abdullah Ibn Ayyub Makhzumi from Yahya Ibn Abu Bukair from Abu Huraiz from ‘Ali Ibn Zaid Ibn Jadhan from Khalid Ibn Aus from Abu Huraira from the Messenger of Allah (S) that he said:

“Dabbat al-Ardh will come out with the staff of Prophet Musa (‘a) and the ring of Prophet Sulayman (‘a) and he will mark the face of every believer with the staff of Musa (‘a) and mark the face of every disbeliever with the ring of Sulayman.”

11- Narrated to us Ahmad Ibn Muhammad Ibn Hasan Faqih from Ahmad Ibn Nasih from Husayn Ibn Alwan from Saad Ibn Zarif from Asbagh Ibn Nubatah that he went to Amir al-Mu’minin (‘a) to find him eating bread, vinegar and olive oil.

I asked: “O Amir al-Mu’minin (‘a), the Almighty Allah has said:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

Who is implied by ‘a creature from the earth’ in this verse?

He replied: “It is the same Dabba, which is eating bread, vinegar and olive oil.”

12- Narrated to us Husayn Ibn Ahmad from Muhammad Ibn ‘Isa from Yunus Ibn Abdur Rahman from Samaa Ibn Mahran from Fazal Ibn Zubair from Asbagh Ibn Nubatah that once Muawiyah told him:

“O Shi’a, you think that ‘Ali is Dabbat al-Ardh?”

I said that we believed thus but the Jews are also of the same view.

Muawiyah summoned Rasul Jalut and said: “Woe be on you, have you found anything mentioned about Dabbat al-Ardh in your books?”

“Yes, it is a man.”

“Do you know his name?”

“Yes, his name is Eliya.”

Muawiyah turned to me and said: “O Asbagh, woe be on you; how close are Eliya and Aliyyan!”

13- Narrated to us Husayn Ibn Ahmad from Muhammad Ibn ‘Isa from Yunus from his associates from Abu Basir from Imam Muhammad al-Baqir (‘a) that he was asked:

“What interpretation do the people offer for the following verse:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

Imam (‘a) said: “Although that Dabba is Amir al-Mu’minin (‘a).”

14- Narrated to us Muhammad Ibn Hasan Ibn Sabah from Husayn Ibn Hasan from ‘Ali Ibn Hakam from Aban Ibn ‘Uthman from Abdur Rahman Ibn Siyabah and Yaqub Ibn Shuaib from Salih Ibn Mitham that he asked Imam Muhammad al-Baqir (‘a) to narrate a tradition.

He said: Have you not heard any tradition from your father?

I said: No, I was very young at that time (perhaps I may not remember properly).

All right, I will narrate it; please tell me if that is right. And if I am wrong you should correct my mistake.

He said: This is a very difficult condition.

I again said: Now I am narrating it. If I narrate correctly, instead of saying that it is right you must keep quiet and if I am wrong, you should correct it.

He said: This is easy for me.

I said: You Imams are of the view that Imam ‘Ali (‘a) is Dabbat al-Ardh.

The Imam remained silent. That is the correct tradition was narrated.

15- Narrated to us Hamid Ibn Ziyad from Abdullah Ibn Ahmad Ibn Nahik from ‘Isa Ibn Hisham from Aban from Abdur Rahman Ibn Siyabah from Salih Ibn Mitham from Imam Muhammad al-Baqir (‘a) that once Salih asked him to narrate a tradition.

He asked: “Have you not heard any tradition from your father?”

I said: “I was very young when my father passed away. Perhaps I may not remember properly. All right, I am narrating it; if I am right you don’t say anything and if I make a mistake, you must correct it.”

He said: “Yes, that is easy for me.”

I said: “I believe that Imam ‘Ali (‘a) is Dabbat al-Ardh.”

Imam didn’t say anything.

After that Imam Muhammad al-Baqir (‘a) said: “I can see that you believe that Imam ‘Ali (‘a) will come to us again in the world.” Then he recited the following verse:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

I said: By Allah, I wanted to ask you the same thing, but I had forgotten.

Imam (‘a) said: Let me tell you something more important. It is mentioned in Qur’an that:

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا

“And We have not sent you but to all the men as a bearer of good news and as a warner…” (Surah Saba, 34:28).

That is no area of the earth will remain where his testimony will not be given.

Indeed there is no deity, except the Almighty Allah and Muhammad is the Messenger of Allah.

Saying this he pointed all around.

16- Narrated to us Husayn Ibn Ahmad from Muhammad Ibn ‘Isa from Yunus from Ibrahim Ibn Abdul Hamid from Aban Ahmar directly from Imam Muhammad al-Baqir (‘a) that he said regarding the words of the Almighty Allah:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

“I think that your Prophet will come to you once again in this world.”

17- Narrated to us Ja’far Ibn Muhammad Ibn Malik from Hasan Ibn ‘Ali Ibn Marwan from Saeed Ibn Ammar from Abu Marwan that once he asked Imam Ja’far as-Sadiq (‘a) about the verse:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

He said: By Allah, as long as the Holy Prophet (S) and Imam ‘Ali (‘a) do not gather at Thawiya (in Kufa) and do not make a Masjid having 12000 doors, till that time the world will not come to an end.

Narrated to us Ahmad Ibn Hauza Bahili from Ibrahim Ibn Ishaq Nahawandi from Abdullah Ibn Hammad Ansari from Abu Maryam Ansari that he asked the same thing from Imam Ja’far as-Sadiq (‘a) and he replied in the same way and recited this verse:

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ

“And most certainly We will make them taste of the nearer chastisement before the greater chastisement…” (Surah As-Sajdah, 32:21).

18- Narrated to us Husayn Ibn Muhammad from Muhammad Ibn ‘Isa from Yunus from Mufaddal Ibn Salih from Zaid Shahham from Imam Ja’far as-Sadiq (‘a) that he said regarding the verse:

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ

“And most certainly We will make them taste of the nearer chastisement before the greater chastisement…” (Surah As-Sajdah, 32:21).

“The nearer chastisement implies the chastisement during Rajah.”

Narrated to us Husayn Ibn Muhammad from Muhammad Ibn ‘Isa from Yunus from Mufaddal Ibn Salih from Zaid Shahham from Imam Ja’far as-Sadiq (‘a) that he explained ‘nearer chastisement’ as Dabbat al-Ardh.

19- Narrated to us Hashim Ibn Abi Khalaf from Ibrahim Ibn Isma’il Ibn Yahya Ibn Salma Ibn Kuhail from his father from Salma Ibn Kuhail from Mujahid from Ibn Abbas from the Messenger of Allah (S) that he said in the sermon of the Farewell Hajj:

“I will take an armed force and definitely fight the Amaliqa.”

Jibra’il asked, “You will do that or ‘Ali?”

He replied: “Yes, I or ‘Ali Ibn Abi Talib (‘a).”

20- Narrated to us Muhammad Ibn Yaqub from Muhammad Ibn Yahya from someone else from Hasan Ibn Musa Khashshab from Ja’far Ibn Muhammad from Karam from Imam Ja’far as-Sadiq (‘a) that he said:

If all the human beings in the world are gone and two remain, one of them will be the Imam. And the one who is the Imam will die last. So that no one may present the excuse that Allah left him without His decisive proof.”

It implies that Imam Husayn (‘a) will remain till the end, because it is mentioned in previous traditions that Imam Husayn (‘a) will perform the last rites of Imam al-Mahdi (‘a) and it is necessary that the Imam should be the one whose obedience is obligatory.

21- Narrated to us Muhammad Ibn ‘Ali Ibn Husayn Ibn Musa Ibn Babawayh from ‘Ali Ibn Ahmad Ibn Musa Daqqaq from Muhammad Ibn Abi Abdullah Kufi from Musa Ibn ‘Imran Nakhai from his uncle, Husayn Ibn Yazid Naufali from ‘Ali Ibn Abu Hamza from his father from Abu Basir that he asked Imam Ja’far as-Sadiq (‘a):

“O son of Allah’s Messenger, I have heard your respected father say that there will be twelve Imams after Imam al-Qa’im?”

He replied: My respected father has said that there will twelve Mahdis and not that there will be twelve Imams. But those Mahdis will be such that they will call the people to our devotion and to recognize our rights.

Note: We should know that there is no contradiction in the knowledge of Aali Muhammad (‘a). On the contrary they testify each other and we have a large number of traditions about the Rajah of the twelve Imams, but it seems that when Imam Ja’far as-Sadiq (‘a) noticed the weakness of the faith of the inquirer and felt that he would not be able to bear their special knowledge, which the Almighty Allah has specially granted to whomsoever He liked as the Almighty Allah Himself says:

ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاء وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

“That is Allah’s grace; He grants it to whom He pleases, and Allah is the Lord of mighty grace.” (Surah Al-Jumua, 62:4).

So he presented such a nice interpretation, which he could bear and does not deny it and fall into disbelief.

Thus it is mentioned in the traditions of Imams that the complete knowledge they had was not spoken out to all and all that is said is not that its time has arrived and that its deserving ones should be present. And it is also narrated that Imam (‘a) said: Do not talk of Jibt of Taghut, rather only mention Rajah and if people say that before you used to say that, you must tell them that now you don’t have such belief. He said this under the exigency of Taqiyyah which the Almighty Allah has ordered during the time of the Successors.

22- It is mentioned in Basharat of Raziuddin ‘Ali Ibn Tawus that he saw in a book by Ja’far Ibn Muhammad Ibn Malik Kufi in which he has quoted through his chains from Humran that he said:

“The tenure of the world is a hundred thousand years, from which 20000 years are for all the people and 80000 years are reserved for Aali Muhammad (‘a).”

Sayyid Raziuddin (r.a.) says: I remember seeing this report in more detail in the book of Tahar Ibn Abdullah.

Note: All these traditions are quoted from the book of Hasan Ibn Sulayman and the reports quoted by Muhammad Ibn Abbas through his chains are mentioned in Kanzul Fawaid.

139- Muntakhab al-Basair: It is mentioned in Al-Mashikha of Hasan Ibn Mahbub from Imam Muhammad al-Baqir (‘a) that he said regarding the words of the Almighty Allah:

رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ

“Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out?” (Surah Ghafir, 40:11).

“This verse is specially for those nations who will do Rajah and this will continue till Judgment Day. May the Almighty Allah keep away that unjust nation.”

140- Kamil az-Ziyarat: Husayn Ibn Muhammad narrated from Mualla from Abul Mufaddal from Ibn Sadaqah from Mufaddal Ibn ‘Umar from Imam Ja’far as-Sadiq (‘a) that he said:

“As if I can see a throne of light which has been laid. A dome of red ruby decorated with gems has been placed on it and ninety thousand green domes surround it. As if I can see Imam Husayn (‘a) sitting on his throne and believers going for his Ziyarat and saluting him.

The Almighty Allah will say, “My friends! Ask Me anything, because you were hurt, humiliated and oppressed since long. But today you will not ask Me for anything related from this life or Hereafter, but that I will grant it.”

Imam (‘a) added: Their foods and drinks are in Paradise, by Allah, this is the unending honour and its greatness cannot be gauged.”

Note: The word of needs of the world in this tradition shows that it is with regard to the world, because there is no question of asking for needs in Hereafter.

141- Ghaybah at-Tusi & Ihtijaj:

In the letter that Himyari sent to Imam al-Qa’im (‘a), he asked about a man who has true faith, who considers Mut’a as lawful and has belief in Rajah etc.

142- Ihtijaj: The epistle received by Himyari also mentions as follows:

“I testify that you are the decisive proof of Allah; you are the first and you are the last and your Rajah is a fact and there is no doubt that it is the day on which,

لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا

“…its faith shall not profit a soul which did not believe before, or earn good through its faith.” (Surah Al-Anam, 6:158).

143- Ilal ash-Shara’i by Muhammad Ibn ‘Ali Ibn Ibrahim Ibn Hashim. It is mentioned in an old copy of this book that:

“The Almighty Allah in His Book has informed His Prophet (S) what calamities would befall his Ahl Al-Bayt (‘a) after him; that is they would be killed and their rights will be usurped and they will be involved in different kinds of troubles. But after that they will be sent to the world again and they will eliminate their enemies and will be made the masters of the whole world. Thus the Almighty Allah says:

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

“And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it.” (Surah Al-Anbiya, 21:105).

And the Almighty Allah has also said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ…

144- It is mentioned in the treatise of Saad Ibn Abdullah about the kinds of verses in the Holy Qur’an, quoting from Ibn Quluwayh that Imam Muhammad al-Baqir (‘a) said that the following verse:

وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَلِكَ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

“And surely those who are unjust shall have a punishment besides that (in the world), but most of them do not know.” (Surah At-Tur, 52:47).

…was in fact revealed as follows:

“And surely those who are unjust (to Aali Muhammad) shall have a punishment besides that (in the world), but most of them do not know.”

That is most people are ignorant of the chastisement of the period of Rajah.

145- Manaqib Ibn Shahre Ashob: It is mentioned therein that Imam ‘Ali ar-Ridha’ (‘a) said about the following verse:

أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ

“We shall bring forth for them a creature from the earth that shall talk to them…” (Surah An-Naml, 27:82).

That it implies Imam ‘Ali (‘a).

146- Manaqib Ibn Shahre Ashob: Abu Abdullah Jadal narrated from Amir al-Mu’minin (‘a) that he said:

“I am Dabbat al-Ardh.”

147- Tafsir Ayyashi: Jabir has narrated from Imam Muhammad al-Baqir (‘a) that he said with regard to the words of the Almighty Allah:

أَمْواتٌ غَيْرُ أَحْيَاء

“Dead (are they), not living…” (Surah An-Nahl, 16:21).

It implies infidels and not believers.

وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

“…and they know not when they shall be raised.” (Surah An-Nahl, 16:21).

It implies that they will not bring faith, they will remain as polytheists.

إِلَهُكُمْ إِلَهٌ وَاحِدٌ

“Your God is one God…” (Surah An-Nahl, 16:22).

He is as if the Almighty Allah has said.

فَالَّذِينَ لاَ يُؤْمِنُونَ

“…so (as for) those who do not believe in the hereafter…” (Surah An-Nahl, 16:22).

It means that they do not believe in Rajah even though it is a fact.

Abu Hamza has also narrated a similar report from Imam Muhammad al-Baqir (‘a).

148- Tafsir al-Furat: Abdur Rahman Ibn Muhammad Alawi has narrated from Ibn Abbas that he said with regard to the following verse:

وَالنَّهَارِ إِذَا جَلَّاهَا

“And the day when it shows it.” (Surah Ash-Shams, 91:3).

It means the Imams of Ahl Al-Bayt (‘a) who will be the masters of the earth in the last period of time and would fill it with justice and equity.

149- Tafsir An-Nu’mani: It is mentioned under the traditional reports of Amir al-Mu’minin (‘a) in refutation of the deniers of Rajah supported by the following verses of the Holy Qur’an:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.” (Surah An-Naml, 27:83).

That is they will gathered in this world and there is another verse about gathering on Judgment Day:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

Another verse to refute the deniers of Rajah is:

وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ

“And it is binding on a town which We destroy that they shall not return.” (Surah Al-Anbiya, 21:95).

But in Qiyamat, all will be returned without an exception. And the following verse refutes them:

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ

It is clear that this promise of help from the prophets will be fulfilled only during the time of Rajah.

Also the verse in which the Almighty Allah has promised help to the Imams and revenge from the enemies:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا

And this promise will also be fulfilled when they come to the world for the second time; that is during Rajah.

In addition to this, the following verse is also about Rajah:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs…” (Surah Al-Qasas, 28:5).

And the following verse:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

That is they will come back to the world once again.

Another example is the statement of the Almighty Allah:

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ

“Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them: Die; again He gave them life…” (Surah Al-Baqarah, 2:243).

Also:

وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً لِّمِيقَاتِنَا

“And Musa chose out of his people seventy men for Our appointment…” (Surah Al-Araaf, 7:155).

Thus the Almighty Allah revived the seventy men once again and sent them to the world and they ate and drank and married etc.

Same is the story of Prophet Uzair (‘a).

150- Basair ad-Darajat: Abdullah Ibn Muhammad has narrated from Ibrahim Ibn Muhammad Thaqafi from Imam Ja’far as-Sadiq (‘a) from Amir al-Mu’minin (‘a) that he said:

“I am the owner of Staff and Misam (one who will mark the faces).”

151- Basair ad-Darajat: Ahmad Ibn Muhammad and Abdullah Ibn Aamir have narrated from Ibn Sinan from Mufaddal from Imam Ja’far as-Sadiq (‘a) from Amir al-Mu’minin (‘a) that he said:

“I am the owner of Staff and Misam (one who will mark the faces).”

152- Basair ad-Darajat: Abul Fazal Alawi has narrated from Saad Ibn ‘Isa from Ibrahim Ibn Hakam Ibn Zahir from his father from Sharik Ibn Abdullah from Abdul Aala from Abi Waqqas from Salman al-Farsi from Amir al-Mu’minin (‘a) that he said:

“I am the owner of Misam3 I am the great discriminator (Farooq). I will do Rajah again and again and I am the king of the kings.”

153- Manaqib Ibn Shahre Ashob: Explaining the statement of Amir al-Mu’minin (‘a), Imam Muhammad al-Baqir (‘a) says:

“That is in Rajah before Qiyamat, the Almighty Allah will help the believers through me and my descendants.”

154- Tafsir Qummi: Ja’far Ibn Ahmad has narrated from Ubaidullah Ibn Musa from Bataini from his father from Abu Basir from Imam Ja’far as-Sadiq (‘a) regarding the words of the Almighty Allah:

إِنَّهُمْ يَكِيدُونَ كَيْدًا

“Surely they will make a scheme.” (Surah At-Tariq, 86:15).

He said: People schemed against the Holy Prophet (S) and Imam ‘Ali (‘a) and Lady Fatimah (‘a); so the Almighty Allah said:

إِنَّهُمْ يَكِيدُونَ كَيْدًا

“Surely they will make a scheme,” (Surah At-Tariq, 86:15).

وَأَكِيدُ كَيْدًا

“And I (too) will make a scheme.” (Surah At-Tariq, 86:16).

فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا

“So grant the unbelievers a respite: let them alone for a while.” (Surah At-Tariq, 86:17).

“And when the Imam al-Qa’im (‘a) will arrive, he will take revenge from me from Bani Umayyah, Quraish and other people and the tyrants and the unjust.”

155- Kanz Jami’ al-Fawaid: Muhammad Ibn Abbas narrated from ‘Ali Ibn Muhammad from Abi Jamila from Halabi and from certain tradition scholars, from ‘Ali Ibn Hakam from Aban Ibn ‘Uthman from Fazal Ibn Abbas from Imam Ja’far as-Sadiq (‘a) that he said regarding the words of Allah:

فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا

“…therefore their Lord crushed them for their sin and leveled them (with the ground).” (Surah Ash-Shams, 91:14).

وَلَا يَخَافُ عُقْبَاهَا

“And He fears not its consequence.” (Surah Ash-Shams, 91:15).

That “it will be the period of Rajah.”

وَلَا يَخَافُ عُقْبَاهَا

“And He fears not its consequence.” (Surah Ash-Shams, 91:15).

That is, “He is fearless of Rajah.”

156- Kanz Jami’ al-Fawaid: Some scholars has narrated from Muhammad Ibn ‘Ali from ‘Umar Ibn Abdul Aziz from Abdullah Ibn Najih from Imam Ja’far as-Sadiq (‘a) that he said regarding the words of the Almighty Allah:

كَلَّا سَوْفَ تَعْلَمُونَ

“Nay! you shall soon know.” (Surah At-Takathur, 102:3).

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

“Nay! Nay! you shall soon know.” (Surah At-Takathur, 102:4).

“Once they will know during the time Rajah and the second time on Judgment Day.”

157- Kanz Jami’ al-Fawaid: Muhammad Ibn Khalid has narrated from Ibn Samaa from Abdullah Qasim from Muhammad Ibn Yahya from Maisar from Imam Muhammad al-Baqir (‘a) that he said regarding the words of the Almighty Allah:

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ذَلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ

“Their eyes cast down; disgrace shall overtake them; that is the day, which they were threatened with.” (Surah Al-Maarij, 70:44).

“That is the day that is promised will be the day of the reappearance and uprising of Imam al-Qa’im (‘a).”

158- Rijal Kishi: Ahmad Ibn ‘Ali Ibn Kulthum narrated that:

“When Rajah was mentioned before Ahksam Ibn Bashar, he used to deny it and that is why we used to include him among the deniers.”

159- Rijal Kishi: Ahmad Ibn ‘Ali Qummi narrated from Idris Ibn Ayyub from Husayn Ibn Saeed from Ibn Mahbub from Abdul Aziz Abdi from Zurarah from Imam Muhammad al-Baqir (‘a) that he said:

“Jabir knows the meaning of this verse:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

160- Rijal Kishi: It is mentioned through the same authorities from Husayn from Hasham Ibn Salim from Muhammad Ibn Muslim and Zurarah that they asked Imam Muhammad al-Baqir (‘a) about the traditions that they narrate from Jabir and said:

“What do we have to do with Jabir?”

He said:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination.” (Surah Al-Qasas, 28:85).

That is the belief of Jabir has reached such a stage that he often recited the above verse.

Through the same authorities, Husayn has narrated a similar report from Muhammad Ibn Isma’il from Ibn Uzuniya from Zurarah.

161- Sifat ash-Shi’a of Shaykh as-Saduq: It is mentioned that ‘Ali Ibn Ahmad Ibn Abdullah Ibn Abi Abdullah Barqi narrated through his chains from Imam Muhammad al-Baqir (‘a) that he said:

“One who believes in seven points is a believer,” and among them he also mentioned Rajah.

And in the same book it is mentioned that Ibn Abdus narrated from Ibn Qutaibah from Fazal Ibn Shazan from Imam ‘Ali ar-Ridha’ (‘a) that he said:

“One who believes in the oneness of Allah…” and further on he said: “…and believes in Rajah and the two Mut’as… and also Mi’raj and the interrogation in the grave and the Hauz and intercession and creation of Paradise and Hell and Sirat and Mizan and raising and scattering and recompense and accounting…he is in fact a believer and is among the Shi’a of us Ahl Al-Bayt (‘a).”

Note: The prefaces and clarifications that we have presented regarding Rajah should be sufficient to remove all the doubts about Rajah and the Shi’a have in every period had consensus on it and this belief is absolutely clear to them. So much so that they have also versified this subject and debated with their opponents in various ages and areas while the latter continued to ridicule them. And these people continued to prove Rajah in their writings. And among the critics were people like Fakhruddin Razi and Nishapuri and also Ibn Abil Hadid Mutazali, who have explained the Imamiyah faith in their books. If we had not feared prolongation of discussion, we would have presented their statements.

How can one who believes in the rightfulness of Imams deny Rajah about which there are two hundred clear traditions of the Imams; of whom more than forty are narrated by prominent scholars and mentioned in more than fifty books like:

1- Thiqat al- Islam Muhammad Yaqub Kulayni

2- Shaykh as-Saduq Muhammad Ibn Babawayh

3- Shaykh Abu Ja’far Tusi

4- Sayyid Murtadha Alam al-Huda

5- Najjashi

6- Kishi

7- Ayyashi

8- ‘Ali Ibn Ibrahim Qummi

9- Sulaym Hilali

10- Shaykh al-Mufid (r.a.)

11- Karajaki

12- An-Nu’mani

13- Saffar

14- Saad Ibn Abdullah

15- Ibn Quluwahy

16- ‘Ali Ibn Abdul Hamid

17- And his son, author of Rawaid al-Fawaid

18- Muhammad Ibn ‘Ali Ibn Ibrahim

19- Furat Ibn Ibrahim author of Tanzil wa Tahrif

20- Abul Fazal at-Tabarsi

21- Ibrahim Ibn Muhammad Thaqafi

22- Muhammad Ibn Abbas Ibn Marwan

23- Barqi

24- Ibn Sharh Ashob

25- Hasan Ibn Sulayman

26- Qutb Rawandi

27- Allamah Hilli (r.a.)

28- Sayyid Bahauddin ‘Ali Ibn Abdul Karim Amili

29- Ahmad Ibn Dawood Ibn Saeed

30- Hasan Ibn ‘Ali Ibn Ibn Hamza

31- Fazal Ibn Shazan

32- Shaykh Shahid Muhammad Makki

33- Husayn Ibn Hamadan

34- Hasan Ibn Muhammad Ibn Jamhur Ammi, author of Al-Wahida

35- Hasan Ibn Mahbub

36- Ja’far Ibn Muhammad Ibn Malik Kufi

37- Tahir Ibn Abdullah

38- Shazan Ibn Jibra’il

39- Author of Fazail

40- Author of Al-Ateeq

41- Author of Khatab

In addition to this, we have books of other scholars also whose names could not be specified; therefore, the traditions of Rajah could not be attributed to them.

Now if in spite of this, the tradition of Rajah is not called Mutawatir, which tradition can be said to be Mutawatir? And apart from that the whole Shi’a community has narrated it from their ancestors.

And I am of the view that one who doubts such traditions is in fact doubting the Imamate of the Imams of religion, but he does not speak out openly fearing the criticism of believers and is trying to mislead those who are weak in faith.

يُرِيدُونَ لِيُطْفِؤُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ

“They desire to put out the light of Allah with their mouths but Allah will perfect His light, though the unbelievers may be averse.” (Surah As-Saff, 61:8).

Now for emphasis of claim we mention the names of the scholars, who have written exclusive books on Rajah:

1- Ahmad Ibn Dawood Ibn Saeed Jarjani regarding whom Shaykh at-Tusi has written in his Fehrist that he has written a book on Mut’a and a book on Rajah.

2- Hasan Ibn ‘Ali Abi Hamza Bataini. Najjashi has included him among those who have written something about Rajah.

3- Fazal Ibn Shazan Nishapuri. Shaykh at-Tusi has written in his Fehrist and Najjashi has written that he has compiled book on proofs of Rajah.

4- Shaykh as-Saduq Muhammad Ibn ‘Ali Ibn Babawayh is also included by Najjashi among those who have written a book on Rajah.

5- Muhammad Ibn Masud Ayyashi: Shaykh at-Tusi and Najjashi have said that he has written a book on Rajah.

6- Hasan Ibn Sulayman: As we have narrated traditions from him.

7- Shaykh Muhammad Ibn Hasan Hurre Amili has written a comprehensive book on the discussion of Rajah entitled: Al-Iqaz Minal Hujjaha bil Burhan Ala Rajah.

In addition to these there are other scholars who have written books about the proof of occultation of Imam al-Qa’im (‘a) in which they have mentioned Rajah. Even though they have not written a separate book on to his topic and we should also know that most of our scholars have written separate books. And before this you have seen that great scholars, whose greatness cannot be doubted, have narrated traditions about Rajah.

Allamah Rahmatulla has written in Khulasat al-Rijal in the account of Maisar Ibn Abdul Aziz that Aqiqi has said that Aali Muhammad (‘a) have praised him and he used to hold debates on the subject of Rajah.

In Tafsir Majma’ al-Bayan Shaykh Aminuddin at-Tabarsi has written in the explanation of:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ

“And when the word shall come to pass against them…” (Surah An-Naml, 27:82).

When the chastisement became certain on them and its meaning is also explained that when they became such that neither anyone of them can get salvation nor anyone can get salvation through them. And it can also be said that when the Almighty Allah became infuriated at them and also that when chastisement will come on them in the near Hour:

أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

“We shall bring forth for them a creature from the earth that shall talk to them, because people did not believe in Our communications.” (Surah An-Naml, 27:82).

And he will come out between Safa and Marwah and will tell the believer that he is a believer and tell the disbeliever that he is a disbeliever. Time of repentance will end and no one’s repentance will be henceforth accepted and it will be a sign of Qiyamat.

It is narrated from Ibn ‘Umar and it is also said that there will be no believer that he does not touch and no hypocrite will remain whose nose he does not mark and he will come out on Friday eve, when people will be heading to Mina.

And it is narrated from Muhammad Ibn Kaab Qurzi that Imam ‘Ali (‘a) was asked about Dabbat al-Ardh and he said: That Dabba will not have a tail, on the contrary he will be having a beard and this reply implies that he will be human.

Ibn Abbas has narrated that he will be a quadruped of the earth. His body will have fur and hair and he will have four legs.

Huzaifah has narrated from the Messenger of Allah (S) that he said: Dabbat al-Ardh will be seventy cubits in length and he will move at such speed that no one will be able to catch him. He will mark the foreheads of the believers that they are believers and mark the forehead of the disbelievers that they are disbelievers. He will have the staff of Prophet Musa (‘a) and the ring of Prophet Sulayman (‘a). He will mark the faces of the believers with the staff and the noses of the disbelievers with the ring, seeing which all will be addressed as: ‘O believer’ and ‘O disbeliever’.

It is also narrated from the Messenger of Allah (S) that Dabbat al-Ardh will come out three times. The first time he will come out from the side of Medina and his news will spread all over the desert; but his news will not reach Mecca. Then he will live for a long time and after that the second time he will come out at Mecca; at that time his news will spread in the whole desert and also in Mecca.

Then one day people will come to Masjid al-Haraam and he will not threaten them and remain in the corner of the Masjid and even if he comes near, people will run to the right between Hajar Aswad and between Bani Makhzum and he will pass through the people dusting his head. His face would be shinning like a brilliant star. Then he will enter the earth and no will be able to get him and people will stand up to pray to get refuge from him. He will approach them from the rear and say: O so and so, you are praying now? He will mark the faces of the people, which will distinguish the believers and disbelievers. Now people will address each other as: ‘O believer’ and ‘O disbeliever’.

Wahab has said that the face of the Dabbat al-Ardh will be human and the body will be that of a bird. After that the Almighty Allah has said:

تُكَلِّمُهُمْ

“…shall talk to them…” (Surah An-Naml, 27:82).

That is he will talk to the people about that which they would not like. He will talk to them in a tongue, which they could understand and say: All of them are destined to Hell.

It is also said that he will say: He is a believer and he is a disbeliever. He will tell the people:

أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

“…people did not believe in Our communications.” (Surah An-Naml, 27:82).

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.” (Surah An-Naml, 27:83).

Those who follow the Imamiyah faith prove the correctness of Rajah from this verse. They say that in Min in Mimman is for specification. That is one day we will raise some from every people that deny our communications. This shows that that day is other than Judgment Day on which some will be raised, whereas on Judgment Day all will be raised. As mentioned in the verse:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

Moreover, traditions of the Imams of Ahl Al-Bayt (‘a) clarify that at the time of the reappearance of Imam al-Qa’im (‘a) the Almighty Allah will raise some from the followers of Aali Muhammad (‘a) who had previously died and send them to the world again so that they may earn the rewards of helping Imam al-Qa’im (‘a) and that they are pleased to see their kingdom.

The Almighty Allah will also send a group from their enemies so that they may take revenge from them and that they (the enemies) may face the chastisement that has become obligatory on them. That they may be killed at the hands of the Shi’a of Ahl Al-Bayt (‘a) and become degraded and aggrieved on seeing the word of Imam al-Qa’im (‘a) exalted.

It is not at all beyond reason, because the Almighty Allah is capable of all this as He has already done that in the previous nations. This is mentioned in various instances in the Holy Qur’an; for example, Prophet Uzair etc. that we have already narrated before.

It is mentioned in a correct tradition of the Messenger of Allah (S) that he said: Very soon, all that has passed in Bani Isra’il will come to pass in my Ummah also. That is if someone entered a porpoise hole in Banu Isra’il, you would also enter it.

In addition to this, the statements of the opponents about Dabba are also remarkable. Their traditions also show that Dabba is the owner of the Staff and the Misam, which they have narrated in most of their books. And then one should see what Imam ‘Ali (‘a) says about it. He has often remarked that: I am the owner of the staff and Misam.

Thus Allamah Zamakhshari has written in Tafsir Kashaf that: The Dabba will come to from Mount Safa and he will be having the staff of Prophet Musa (‘a) and the ring of Prophet Sulayman (‘a) and he will mark the foreheads of the believers with the staff of Musa (‘a) and a white spot will appear on his forehead like a shinning star and it will be written on his forehead that he is a believer. In the same way, he will mark the noses of the disbelievers and a black spot will develop, which will make his whole face black and it will written on his forehead that he is a disbeliever.

After that he writes that “Tukallimahum” is also read as “Tukallamahum” which means ‘to injure’ that is he will injure them, but it also implies marking with the staff or the ring.

Says the Shaykh Abu Ja’far: Our belief concerning Rajah is that it is a fact. Verily Allah, the Mighty and Sublime has said in His Mighty Book:

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ

These people were the residents of 70000 houses, and they were visited by the plague each year. The rich on account of their opulence, used to go out; while the poor would remain on account of their poverty. So the plague used to attack lightly those that went; while it raged severely among those that remained. Now those that remained would say: If only we had departed, surely the plague would not have come upon us. And those that went would say: Had we stayed, it would have attacked us, even as it attacked them. So they all agreed to depart from their houses collectively when the time of the plague was nigh. Then they all went out and camped on the banks (of a river). And when they had put down their belongings, Allah cried to them: Die, and they perished, one and all. And the passers-by swept them off from the road, and they remained in that condition as long as Allah willed. One of the prophets of Isra’il named Jeremiah passed by them. He said: If You will, O my Lord, You could revive them so that they may inhabit Your cities, and beget Your slaves, and worship You with those who worship You. And Allah, through a revelation asked him: Do you wish that for your sake I should bring them back to life? The Prophet said: Yes, O my Lord. So Allah revived them for his sake and sent them with him.

Now these people died and returned to the world and (again) they died at their appointed times. Allah says:

أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

“Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.” (Surah Al-Baqarah, 2:259).

…and so their prophet remained dead for a hundred years, then he returned to the world and remained therein, and then died at his appointed term. He was Ezra, but it is also related that he was Jeremiah.

And the Almighty Allah says in the story of those that were selected among the Bani Isra’il of the community of Musa (‘a) for the appointed term:

ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

“Then We raised you up after your death that you may give thanks.” (Surah Al-Baqarah, 2:56).

And that was because when they heard the Word of Allah, they said: We shall not believe in its truth until we see Allah clearly. So, on account of their wrong-doing the thunderbolt fell upon them and they perished. Musa (‘a) pleaded: O my Lord, what shall I say to Bani Isra’il when I return to them? So, Allah revived them and they returned to the world; they led a normal life in the world and died at their appointed times.

Allah said unto ‘Isa Ibn Maryam (‘a): (Remember the time) when you caused the dead to live by My command, and all the dead who were revived by ‘Isa by the command of Allah returned to the world and lived therein so long as they lived, and then they died at their appointed times.

As for the people of the Cave, “they tarried in their cave three hundred years and nine years over”. Then the Almighty Allah revived them and they returned to the world in order that they might question one another; and their story is well known.

And if a questioner were to ask: Verily the Almighty Allah says:

وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ

“And you might think them awake while they were asleep…” (Surah Al-Kahf, 18:18).

(Then how can there be resurrection of those that slumber?) To him it may be answered: Verily they were dead; for the Almighty Allah has said:

قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ

“They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent God promised and the apostles told the truth.” (Surah Yasin, 36:52).

And if they (the unbelievers) say: That is so (that is, if the unbelievers say that this refers to the resurrection of the dead); (then we say) verily the people of the Cave were also dead. There are many examples of this kind.

Thus, it is established that resurrection did take place among the peoples of the past. For the Prophet, on whom be peace, has said: There will occur among these people (the like of) what has occurred among previous people, even as one horseshoe resembles another, or as one arrow feather follows another. Wherefore, according to this premise, it is necessary to believe that resurrection will take place in this community as well.

Our opponents (the Sunni) have related that when the Mahdi, on whom be peace, will appear, ‘Isa Ibn Maryam (‘a) will descend upon the earth and pray behind him. Now the descent of ‘Isa (‘a) to the earth is his return to the world after death, because the Almighty Allah says:

إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ

“I will cause you to die and take you up to Myself…” (Surah Aali-’Imran, 3:55).

And the Almighty Allah says:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

And He says:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications…” (Surah An-Naml, 27:83).

Hence the day on which the multitude will be gathered together will be other than the day on which shall be gathered together the host.

And the Almighty Allah says:

وَأَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللّهُ مَن يَمُوتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

“And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies. Yea! it is a promise binding on Him, quite true, but most people do not know…” (Surah An-Nahl, 16:38).

The reference here is to Rajah. And that is because thereafter He says:

لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ

“So that He might make manifest to them that about which they differ…” (Surah An-Nahl, 16:39).

And this “making manifest” is to be found in this world, not in the next. And if Allah wills, I shall write a book exclusively on the topic of Rajah, in which I shall explain its real nature and the proofs regarding the authenticity of its occurrence. And the theory of transmigration of souls is false, and one who believes in it is an unbeliever, because transmigration involves the denial of Paradise and Hell.

Shaykh al-Mufid (r.a.) has written in replies to Masail Akbariya that:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

“Most surely We help Our apostles, and those who believe, in this world’s life and on the day when the witnesses shall stand up.” (Surah Ghafir, 40:51).

He said that Imamiyah are of the view that the Almighty Allah will fulfil this promise to help His friends before Hereafter in the reappearance of Imam al-Qa’im (‘a) and the period of Rajah.

He has also narrated in his book, Al-Fusul from Harith Ibn Abdullah Rabi that once Mansur was at the great bridge and I was in his company and Sawwar Qadi was also in his company and Sayyid Himyari, the poet was reciting this panegyric in praise of Mansur:

Indeed He is Allah, who has no equal. He has given both the rulership of the world and religion.

The Almighty Allah has given such a kingdom that has no decline. Fafoor of China will also be brought to you.

The Maharaja of India will also be apprehended and the king of Turk shall also be imprisoned.

Sayyid Himyari continued to recite couplets in praise of Mansur and the later was pleased at this. Sawwar Qadi could not bear it any longer. He said: “He is not sincere about what he is saying. He is devoted to others and is actually hateful to you.”

Sayyid Himyari said: “By Allah, he is a liar. I am really praising you. Seeing you pleased at my couplets he has become jealous. I am in fact attached to you all. On the contrary, the love to you Ahl Al-Bayt is ingrained in us from our ancestors and Sawwar and his people had enmity to you since the Jahiliyya and after the coming of Islam. And the Almighty Allah has revealed the following verse to His Prophet:

إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاء الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ

“(As for) those who call out to you from behind the private chambers, surely most of them do not understand.” (Surah Al-Hujurat, 49:4).

Mansur said: You are right.

Sawwar said: O Amir al-Mu’minin (‘a), he believes in Rajah, condemns Abu Bakr and ‘Umar and pick faults in them.

Sayyid Himyari said: As for your saying that I believe in Rajah; it is because the Almighty Allah says:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.” (Surah An-Naml, 27:83).

And the Almighty Allah has also said:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

These two verse show that the gathering will be of two types: general and special and the Almighty Allah has also said:

رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ

“They shall say: Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out?” (Surah Ghafir, 40:11).

He also says:

أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ

Also:

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ

“Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life…” (Surah Al-Baqarah, 2:243).

These were the verses in support of Rajah. Now the Messenger of Allah (S) says: On Judgment Day the arrogant will be raised in the form of a tiny ant.

Also, the Holy Prophet (S) said that all that happened in Bani Isra’il, will also happen in my Ummah; like the splitting of the earth, transmogrification of the people and the dropping of stones etc.

Huzaifah says that it is not unlikely that the Almighty Allah should raise most people of this Ummah in the form of monkeys and pigs. So the Rajah that I believe, is also proved from Qur’an and traditions of the Prophet and I am certain that the Almighty Allah will send Sawwar to the earth in form of dog, pig and ant, because he is unjust, arrogant and infidel.

Mansur began to laugh at the discourse of Sayyid Himyari and the latter completed his panegyric.

Shaykh al-Mufid writes in Al-Fusul: In an academic gathering, a Mutazali scholar asked one of our Imamiyah elders in my presence:

“Why are you of the view that before the Hereafter, during the period of the reappearance of Imam al-Qa’im (‘a) the Almighty Allah will send some infidels to the earth again so that revenge might be taken from them, like it happened with Bani Isra’il according to you and you prove this with the following verse of Qur’an:

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

“Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.” (Surah Al-Isra, 17:6).

If Yazid, Shimr, Abdur Rahman Ibn Muljim are again sent to the world and if they leave their infidelity and deviation and become obedient to Imam al-Qa’im (‘a), it will become obligatory on you to befriend them and they will become eligible for rewards; how can you avoid it? This is the greatest defect of Shi’a religion.

First Reply: Shaykh al-Mufid (r.a.) says: We have two replies to this objection. First of all, it is mentioned in the traditional reports of the Holy Imams (‘a) that all of them will go to Hell forever and their end will be like that of Fir’awn, Hamman and Qaroon. Just as Fir’awn, Hamman and Qaroon never accepted faith, in the same they also did not bring faith. The Almighty Allah says:

وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلآئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَاء اللّهُ

“And even if We had sent down to them the angels and the dead had spoken to them and We had brought together all things before them, they would not believe unless Allah pleases…” (Surah Al-Anam, 6:111).

And with regard to them, the Almighty Allah said:

إِنَّ شَرَّ الدَّوَابَّ عِندَ اللّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لاَ يَعْقِلُونَ

“Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand.” (Surah Al-Anfal, 8:22).

وَلَوْ عَلِمَ اللّهُ فِيهِمْ خَيْرًا لَّأسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ

“And if Allah had known any good in them He would have made them hear, and if He makes them hear, they would turn back while they withdraw.” (Surah Al-Anfal, 8:23).

Then the Almighty Allah says to Iblis about these people:

لَأَمْلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ

“That I will most certainly fill hell with you and with those among them who follow you, all.” (Surah Saad, 38:85).

Then the statement of the Almighty Allah:

وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَى يَوْمِ الدِّينِ

“And surely My curse is on you to the day of judgment.” (Surah Saad, 38:78).

Also the saying of the Almighty Allah:

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

“Perdition overtake both hands of Abu Lahab, and he will perish.” (Surah Al-Lahab, 111:1).

مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ

“His wealth and what he earns will not avail him.” (Surah Al-Lahab, 111:2).

سَيَصْلَى نَارًا ذَاتَ لَهَبٍ

“He shall soon burn in fire that flames…” (Surah Al-Lahab, 111:3).

These verses show that all of them are destined to Hell and they will never do any such thing, which can make them eligible for divine rewards.

Second Reply: The next reply to this objection is that the Almighty Allah will send infidels to the world again only so that revenge might be taken from them. At that time their repentance was not accepted. The same order that was issued for Fir’awn when he was about to drown, will also be issued for them:

آمَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

“I believe that there is no god but He in Whom the children of Isra’il believe and I am of those who submit.” (Surah Yunus, 10:90).

The Almighty Allah said in reply to Fir’awn:

آلآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ

“What! now! and indeed you disobeyed before and you were of the mischief-makers.” (Surah Yunus, 10:91).

That the Almighty Allah has rejected his faith when he reached that stage of disobedience and only fear led him to claim thus and his repentance was of no use. Like in Hereafter, neither repentance nor regret will be of any use and it is the demand of divine wisdom that their repentance should not be accepted.

And this second reply is perfectly correct on the basis of Imamiyah faith and many traditions have been recorded from the Holy Imams (‘a). Thus the Almighty Allah says:

يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ

“…On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before, or earn good through its faith. Say: Wait; we too are waiting.” (Surah Al-Anam, 6:158).

The Holy Imams (‘a) have said in the interpretation of this verse that it implies Imam al-Qa’im (‘a) and after his reappearance no repentance of any opponent will be accepted.

This reply destroyed the basis of the objection of the Mutazali opponent.

And the view that if these infidels are sent back to the world with the hope that they might repent and come to the right path; the Almighty Allah has refuted this view through the following verses:

وَلَوْ تَرَىَ إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يَا لَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ

“And could you see when they are made to stand before the fire, then they shall say: Would that we were sent back, and we would not reject the communications of our Lord and we would be of the believers.” (Surah Al-Anam, 6:27).

بَلْ بَدَا لَهُم مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ

“Nay, what they concealed before shall become manifest to them; and if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are liars.” (Surah Al-Anam, 6:28).

That is the Almighty Allah says that if they are taken out of Hell and sent back to the world they will again do what they are doing; that is they will not give up infidelity. In spite of the fact that they would have seen the chastisement of the grave and also witnessed the punishment of Hell.

Also in Masail Sarwaiya, Shaykh al-Mufid has narrated a tradition from Imam Ja’far as-Sadiq (‘a) that he said: He is not from us who does not believe in Mut’a and has no faith in Rajah.

When he was asked about Rajah; that what it means and would only special believers be sent to the world or other unjust people also? He said after replying to the objection against Mut’a:

Imam (‘a) said: “One who does not believe in Rajah is not from us.

Thus, it implies that special statement that the Almighty Allah will raise some people from the Ummah of Muhammad from the graves before Qiyamat. And it is the particular faith of Aali Muhammad (‘a) and the following statement of the Almighty Allah proves this when He says about Judgment Day:

وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

“…and We will gather them and leave not any one of them behind.” (Surah Al-Kahf, 18:47).

And with regard to the gathering of Rajah, He says:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

“And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.” (Surah An-Naml, 27:83).

This shows that gatherings are of two types: general and special; and those who will be raised in both will say on Judgment Day:

قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ

“They shall say: Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out?” (Surah Ghafir, 40:11.)

Some questions came to Sayyid Murtadha Alam al- Huda from Rayy including a query on the factuality Rajah, because a few very few Imamiyah scholars used to hold that Rajah implied that during the time of Imam al-Qa’im (‘a) only the kingdom of the Holy Imams (‘a) will come back and the Holy Imams (‘a) will not come themselves physically.

He replied: The religion of Shi’a Imamiyah says that at the time of the reappearance of Imam az-Zaman (‘a), the Almighty Allah will resurrect a group of Shi’a who had previously died and send them to the world so that they may also get the rewards for helping Imam az-Zaman (‘a) and be pleased to see his rule through their own eyes. Thus, the Almighty Allah will also resurrect some of their enemies and send them to the world so that the Shi’a believers take revenge from them, gain pleasure from it and see the exaltation of the word of truth. And the proof of this belief, which no sane person can deny, which is within the power of Allah and not beyond it; is not a logical impossibility.

Our opponents deny Rajah as if it is itself logically impossible and beyond the power of the Almighty Allah. Thus, when it is decided that Rajah is within the power of the Almighty Allah and it is possible; in order to prove its occurrence, the consensus of the Imamiyah is sufficient. Because no one from the Imamiyah has any objection against Rajah and I have mentioned before that we Imamiyah have consensus on this matter, because the statement of the infallible is present in its favour and anything verified by the statement of an infallible is definitely correct.

Now in view of some of our associates that Rajah denotes the kingdom of the Holy Imams (‘a) and that their commands and prohibitions will come back; it does not mean that the Holy Imams (‘a) will become alive and return to the world; it is those who have become helpless by the evidence and justification of the possibility of Rajah and they have interpreted the traditional reports of Rajah in this way which is not correct. Because there is consensus of whole Imamiyah sect on the meaning and connotation of Rajah; that at the time of the reappearance of Imam al-Qa’im (‘a) the Almighty Allah will resurrect some of his followers and some of his enemies and send them back to the world; so there is no scope of interpretation.

Sayyid Ibn Tawus (r.a.), may Allah illuminate his tomb, writes in Taraif that Muslim has in the beginning of the first volume of his Sahih, narrated through his chains from Jarrah Ibn Malih that he heard Jabir Ibn Yazid say: I am in possession of seventy thousand traditions of the Holy Prophet (S) narrated by Imam Muhammad al-Baqir (‘a), but people (Sunni scholars) have not taken anything from them.

Also, in Sahih, Muslim has narrated through his chains from Muhammad Ibn ‘Umar Razi that he heard Huraiz say that he met Jabir Ibn Yazid Ju’fi but did not note down a single tradition from him, because he used to have faith in Rajah.

After that Sayyid Ibn Tawus (r.a.) says that may Allah bless you; see how these people have made it unlawful for themselves to benefit from seventy thousand traditions of the Messenger of Allah (S)? Only because the traditions were narrated through Imam Muhammad al-Baqir (‘a), even though he was a member of Ahl Al-Bayt (‘a) attachment to which is commanded by the Holy Prophet (S).

It is also interesting that all Muslims have narrated many reports of the revival of the dead in this world. They have also narrated that the Almighty Allah enlivens the dead in the grave for questioning.

Before this we have narrated those traditional reports mentioned in their books and in the interpretation of this verse also the enlivening of the dead is mentioned:

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ

Also those seventy persons who had gone to Mount Tur with Musa (‘a), who were struck with lightning and they died. After that the Almighty Allah bestowed them with life once again.

Then Prophet Uzair (‘a) returned to life after death.

‘Isa Ibn Maryam (‘a) enlivened many people through the permission of the Almighty Allah.

Then is the tradition of Jarih, in whose authenticity all have consensus.

And the tradition, which mentions that the Almighty Allah enlivens the dead in the graves for interrogation. All these are mentioned in their books and accepted by all.

Please think about what is the difference between their coming back to life and the coming back to life during Rajah according to the traditional reports of Ahl Al-Bayt (‘a)? And what was the fault of Jabir Ibn Yazid that his traditional reports were rejected?

Sayyid Ibn Tawus (r.a.) says in Sad as-Saud that:

Shaykh at-Tusi, in his Tafsir Tibyan has written under the interpretation of this verse:

ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

“Then We raised you up after your death that you may give thanks.” (Surah Al-Baqarah, 2:56).

Some of our companions have tried to justify Rajah through this verse and if this verse alone is used to justify Rajah, it is correct and whoever does not accept, will be refuted by the Holy Qur’an and if this verse is used to prove the necessity of Rajah, it is not correct.

After that the Sayyid says: We should know that regarding those about whom the Messenger of Allah (S) said that I leave among you two important things: Book of Allah and my progeny, my Ahl Al-Bayt (‘a). The two will not separate from each other till they meet me at Hauze Kawthar.

They have not voiced any dissent from this that the Almighty Allah will resurrect some people from this Ummah and send them to the world, and it is supported by all traditions quoted by the proponents as well as the opponents from the Messenger of Allah (S).

Thus from among the opponents, Hamidi has quoted from Abu Saeed Khudri in Jama’ Bayn as-Sahihain that the Messenger of Allah (S) said: You will definitely follow the practices which have passed in the previous nations. Palm by palm and hand by hand (exactly); so much so that if someone from them entered the hole of a porpoise, you will also follow suit.

We said: “O Messenger of Allah (S), which previous nations? Jews and Christians?”

He replied: “Who else?”

Zamakhshari has quoted from Huzaifah in Tafsir Kashaf that the Messenger of Allah (S) said: You are very similar to Bani Isra’il in your habits and practices and you will act in the same way as them. You will walk step by step according to them. Although I cannot say whether you will worship the calf like them or not.

After that Sayyid Ibn Tawus says: When this traditional report is present about following the past nations, let us see what the Holy Qur’an and Mutawatir traditions say that when a some Jews from the previous nations said:

لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً

“…we will not believe in you until we see Allah manifestly…” (Surah Al-Baqarah, 2:55).

So the Almighty Allah gave them death and then resurrected them.

So according to this, there must some people in this nation also whom the Almighty Allah will give death and then resurrect them in this world.

And apart from the statement of Shi’a, I have seen indication in their writings also that Imam ‘Ali (‘a) will return to the world after the strike of Ibn Muljim and after death in the same way as Dhu ‘l-Qarnayn had returned.

Thus Zamakhshari in his Tafsir Kashaf has narrated the following tradition from Imam ‘Ali (‘a) about Dhu ‘l-Qarnayn:

Clouds were under the control of Dhu ‘l-Qarnayn and his influence was spread all over the world and the light was spread from him. So it was asked why it was so? He replied: He loved the Almighty Allah and the Almighty Allah loved him.

And Ibn Kawwa asked: Who was Dhu ‘l-Qarnayn? Was he a king or a prophet?

Imam (‘a) replied: Neither he was a king nor a prophet. On the contrary he was a righteous servant of Allah. He was busy in the obedience of Allah when he was hit on the right side of his forehead and he died. The Almighty Allah made him alive again and sent him back to the world; then he was hit on his right temple and the Almighty Allah again revived him and sent him back and since he was hit on both the sides of his temples; he came to be known as Dhu ‘l-Qarnayn or ‘one hit twice’. And there is someone like Dhu ‘l-Qarnayn among you.

Also, we have seen in Sunni tradition books about many Muslim persons that after their death before their burial or after it, they came back to life, talked and then died. Hakim Nishapuri has written in his History that:

Husam Ibn Abdur Rahman has narrated from his father from his grandfather who was the Qadi of Nishapur that a man came to me and people said: This person has a strange story. I asked what is it? He said: I was a grave-digger and I marked a new grave so that I may recognize it. I had also performed the funeral prayer of this deceased. When night fell, I dug the grave to steal the shroud and as I was pulling it out, the deceased lady said: Very nice! How can a believer man pull out the shroud of a believer lady? Do you know that you have prayed on me and the Almighty Allah has forgiven all those who prayed on me?

Sayyid (r.a.) says: It is a pity that although they have included the report of a grave-digger in their books but rejected the traditional reports of Ahl Al-Bayt (‘a) about the revival of the dead. And this woman was also not revived for any important reason. But the Rajah which scholars of Ahl Al-Bayt (‘a) and their Shi’a have faith in, is from the signs and miracles of the Holy Prophet (S) and the position of the Holy Prophet (S) is more than that of Musa, ‘Isa and Danial according to all Muslims. And many dead were revived through him also.

Shaykh Hasan Ibn Sulayman has narrated in Mohtazar, from the book of Sayyid Jalil Hasan Kabash and he has in turn taken from Muqtazab through his chains of narrators from Salman al-Farsi that he said:

Once I came to the Messenger of Allah (S); when he saw me, he said: O Salman, Allah, the Mighty and Sublime appointed twelve successors for every prophet.

Yes, O Messenger of Allah (S), we have heard this from both people of book, Jews and Christians.

He said: But O Salman, do you know who my twelve successors are, whom the Almighty Allah has chosen for my Imamate after me?

I said: Allah and His Messenger know better.

He said: Know that O Salman, the Almighty Allah created me from His special effulgence; then He called me, and I said Labbaik. Then He created ‘Ali (‘a) from my effulgence and then called him and he also said Labbaik.

Then He created Fatimah (‘a) from my and ‘Ali’s Noor and then called her and she also said: Labbaik. Then the Almighty Allah created Hasan and Husayn from the Noor of me, ‘Ali and Fatimah (‘a) and called them and they also said Labbaik. Then the Almighty Allah named us after five of His names. That is Allah is Mahmud and I am Muhammad; Allah is ‘Ali and he is ‘Ali. Allah is Fatir and she is Fatima, Allah is Zul Ahsan and he is Hasan; Allah is Mohsin and he is Husayn.

Then through our Noor and the Noor of Husayn, the Almighty Allah created nine Imams and called them and they also said: Labbaik. And it was before the Almighty Allah created the heavens or spread the earth or created the wind, water, humans and angels. We were in the form of lights in His knowledge and we used to praise Him and obey Him.

Salman asked: O Messenger of Allah (S), May my parents be sacrificed on you, what is the reward for one who has their Ma’rifat (cognition)?

The Holy Prophet (S) replied: O Salman, one who has their true Ma’rifat and follows them; befriends their friends and is inimical to their enemies and is aloof from them; by Allah, he is from us and he will follow wherever we go and live where we live.

Salman asked: O Messenger of Allah (S), can one believe in them without knowing their names and lineage?

He replied: No.

I asked: Then how I should have faith in them?

He replied: You know all of them till Husayn; so after Husayn there will be the chief of the worshippers, ‘Ali Ibn Husayn (‘a), then his son, Muhammad Ibn ‘Ali Baqir, expounder of the sciences of all the former and latter prophets and messengers; after that will be Ja’far Ibn Muhammad, the truthful tongue of Allah; then Musa Ibn Ja’far al-Kazim who will observe restraint with regard to divine matters; then ‘Ali Ibn Musa ar-Ridha’; then Muhammad Ibn ‘Ali Mukhtar; then ‘Ali Ibn Muhammad Hadi; then Hasan Ibn ‘Ali Samit and the trustee of the religion of Allah; then M.H.M.D. Ibn Hasan Mahdi, Natiq and Qa’im.

Salman says: I began to weep at this and said: O Messenger of Allah (S), it’s a pity that Salman will not be able to see their time!

The Holy Prophet (S) said: Don’t worry Salman, you and people like you and those who would be devoted to them, who would be having their true recognition, would definitely reach their period.

I thanked Allah in excess and then asked: O Messenger of Allah (S), would I remain alive till that time?

He replied: O Salman, read the following verses:

فَإِذَا جَاء وَعْدُ أُولاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِي بَأْسٍ شَدِيدٍ فَجَاسُواْ خِلاَلَ الدِّيَارِ وَكَانَ وَعْدًا مَّفْعُولاً

“So when the promise for the first of the two came We sent over you Our servants, of mighty prowess, so they went to and fro among the houses and it was a promise to be accomplished.” Surah Al-Isra, 17:5).

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

“Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.” (Surah Al-Isra, 17:6).

Salman says: I began to weep more intensely due to my longing and then I said: O Messenger of Allah (S), is it your promise?

He replied: Yes, by the one who sent Muhammad as a Messenger, it is my promise about ‘Ali, Fatima, Hasan and Husayn and nine Imams after him; on the contrary for all the believers and every victim that they will all do Rajah. Then Iblis and his army will be brought and pure believer and absolute infidels will also be sent back so that revenge might be taken from them and the Almighty Allah will not be unjust on anyone and we are the interpretation of this verse:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,” (Surah Al-Qasas, 28:5).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِي فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ

“And to grant them power in the land, and to make Fir’awn and Haman and their hosts see from them what they feared.” (Surah Al-Qasas, 28:6).

Salman says: After that I arose from the presence of the Messenger of Allah (S) and was the least worried when death comes to me.

In Muqtazab, Ibn Ayyash has narrated a similar report from Ahmad Ibn Muhammad Ibn Ja’far Suli from Abdur Rahman Ibn Salih from Husayn Ibn Hamid Ibn Rabi from Amash from Muhammad Ibn Khalaf Tatari from Shazan from Salman.

He has also narrated from Salih Ibn Husayn Naufali that Abu Sahl Naushjani recited the following couplets of his father, Musab Ibn Wahab:

If you ask me what my religion is, I will reveal it even though I had concealed it till now.

I believe that there is no one more powerful than Allah and greater Creator than Him.

And that the Messenger of Allah (S) is the most superior of the prophets, whose glad tidings were given by the past prophets in their books.

And that ‘Ali and the eleven Imams after him are promised by the Almighty Allah which cannot be cancelled.

These are our twelve Imams and guides after the Messenger of Allah (S), and as far as I am alive, I will continue to have sincere faith in them.

Of the twelve, eight have passed and four remain, who will complete the figure of twelve.

And I can say with certainty that Rajah is a fact, like I have certainty about turning from one side to another.

The author says: I found in the writings of certain scholars who have narrated from the Shahid (a.r.) as follows:

Safwani has narrated from his chains of narrators in his book that Imam ‘Ali ar-Ridha’ (‘a) was asked about the interpretation of (أَمَتَّنَا اثْنَتَيْنِ ) “twice didst Thou make us subject to death” (Surah Ghafir, 40:11). Imam as said: By Allah, this verse is about the Rajah.

1. One who marks the infidels.
2. Plural of Nasibi, enemy of Ahl Al-Bayt (a’).
3. One who marks the infidels.

Du’a Ahad

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